Shemot 11:1-12:28, Yechezel 45:18-46:15, Mishle 7:1-27, Col 2:16-23, 1 Cor 5:6-8

Tonight’s discussion will follow the following order.

Download the STUDY GUIDE for this lesson

What’s troubling Rashi?

Why was Rashi was troubled with the opening of the Chumash, “Bereshit Bara Elohim”?

Rashi was troubled with this text because he knew that the Chumash was a halachic book.  As a result Rashi had to resolve the problem of why HaShem began the text with “Bereshit bara.”

The point being made is that Rashi, as do almost all the Sages see the Torah as a Halachic document.

Who’s On First?

Chagigah 12a

Our Rabbis taught: Beth Shammai say: Heaven was created first and afterwards the earth was created, for it is said: In the beginning G-d created the heaven and the earth.  Beth Hillel say: Earth was created first and afterwards heaven, for it is said: In the day that the L-rd G-d made earth and heaven. Beth Hillel said to Beth Shammai: According to your view, a man builds the upper storey [first] and afterwards builds the house!  For it is said: It is he that buildeth His upper chambers in the heaven, and hath founded His vault upon the earth. (Amos 9:6) Said Beth Shammai to Beth Hillel: According to your view, a man makes the footstool [first], and afterwards he makes the throne! For it is said: Thus saith the L-rd, The Heaven is My throne and the earth is My footstool. (Yeshayahu 61:1) But the Sages say: Both were created at the same time.

Why does the Torah Start with Bereshit?

The argument between Hillel and Shammai tell us that the word “Bereshit” can NOT mean the first thing that G-d created was the Heavens and earth.  Nor can we determine an order of creation from this verse.   Nevertheless, our present Torah Seder establishes an order.    That order is that the mundane came before the  spiritual.  Now the BIG question is WHY?

This the BEGINNING

Shemot 12:1-2

Why is this the BEGINNING?

What is so special about the beginning and how does this relate Bereshit 1:1 to Pesach?

How does the Tosefta to Pesachim reveal the answer to this problem?

PESAHIM (MISHNAH)

1:1 On the night preceding the fourteenth [of Nisan] they seek out leaven by the light of a candle.  Any location into which [people] do not [ordinarily] bring leaven does not require examination.  And why did they say, “Two rows in a wine vault [must be searched out]”?  [This designates] a place into which they bring leaven.  The House of Shammai say, “Two rows over the entire surface of [the rack of jars in] the wine vault.”  And the House of Hillel say, “The two outermost rows which are uppermost.”
1:2 They do not scruple that a weasel might have dragged [leaven] from house to house and place to place.  For if so, [they will have to scruple that the weasel has dragged leaven] from courtyard to courtyard and from town to town, [so] there is no end to the matter.

PISHA (TOSEFTA)

1:1 On the night preceding the fourteen [of Nisan they seek out leaven by the light of a candle [M. Pes. 1:1].  They do not seek out [leaven] by the light of the sun or the light of the noon, but only by the light of a candle, for examination with the light of a candle is far more thorough.  Even though there is no clear proof for the proposition, there is at least an indication of it: At that time I will search Jerusalem with lamps (Zephaniah 1:12).  And it says, The spirit of man is the lamp of the L-rd, searching all his Innermost parts (Prov. 20:27).
1:2 The House of Shammai say, “Two rows over the entire surface [of the rack of jars in] the wine-vault [M. Pes. 1: 1 ]  “the outermost row, which faces the door, and the uppermost row, ‘Which faces the beams [are to be examined]. “But that which is below it or further in than it does not require examination.”   And the House of Hillel say, “The outermost row which is the uppermost. “which faces the door and the beams,  “[and] that which is below it [require examination].  “But that which is further in than it does not require examination.”

The three segments of Mesorah of Mark #5 are now available on ARBA4.com

Mesorah of Mark 5a

Mesorah of Mark 5b

Mesorah of Mark 5c

I would like to thank Brian Jones for his help and work in posting these programs.  (Thanks Brian)

We will look at the reading schedule and how to determine our place in that schedule.   Once we have determined how to determine our place in the schedule we will look at this coming weeks Pashsa

The following STUDY GUIDE will be helpful

We have solidified all the details for our 2010 trip to Israel.  Download our brochure to see our itinerary. Make plans to join this fabulous trip hosted by Dr’s Walter and Elizabeth Oakley.

This trip will be a teaching tour. We will have many students that are working on their Doctoral degree joining us to learn about the foundations of their faith and how the land of Israel influenced the lives of early Believers.

Odyssey Israel 2010

See you at 7 CST

This material is to be read n conjunction with Shemot 26: 1-30; Yeshayhu 66:1-10 and Tehillim 60: 1-14

Mark 8:31-33 31 ¶ And He began to instruct them concerning the necessity of the Ben Adam’s suffering (Gk. pathien -Pasko) (Heb. לֵעָנוֹת) in a great number of things and be rejected by the elders and the chief priests and scribes, and be killed, and after three days rise again. (קוֹם יָקוּם) – avnasth/nai 32 And He boldly proclaimed these things. And Tsefet took Him aside and trying to usurp his authority, censure his speech. (demonstrate his error) 33 But when He (Yeshua) had turned his back to Tsefet and looked on His disciples, He censured Tsefet’s speech, saying, Go behind Me, adversary! Because (you are thinking only of yourself) your heart is not set on the things of G-d, but of the things of men.

My Translation

I have tried to bridge the gap between the Greek text and the Delitzsch (Mishnaic) Hebrew text. Trying to make the best of both translations and texts is often very difficult. However, I have tried to carefully bridge this gap. Likewise, this Parsha is permeated with things that can only be understood from the Sod or Midrashic levels of interpretation. Nevertheless, we will endeavor to make a P’shat of the things based upon the literal interpretation, logic and Scriptural hermeneutic.

On the Heels of Revelation

Not only does this Pericope come on the heels of the revelation that Yeshua is the Messiah. It also comes on the heels of Shabbat Shekelim. These things will influence Mordechai’s narrative.

And He began to instruct them concerning the necessity of the Ben Adam’s suffering…

This event comes on the heels of the revelation that Yeshua is the Messiah. (Mk. 8:27-30) To set the background for our scene we must remember the revelation of Tsefet. Tsefet has just stated that Yeshua is the Messiah. He has reached the level of insurmountable heights in being able to draw this conclusion. Now that Yeshua has laid this foundation of his identity, he goes on to allow his Talmidim further insights into his identity and character. However, he revelation of Messiah is complex to say the least.

to be rejected by the elders and the chief priests and scribes…

The Amplified version of the Bible translates this section as follows… and be tested {and} disapproved {and} rejected by the elders and the chief priests and the scribes

I believe that the Amplified has translated trying to reach into the material contextually as well as literally. Messiah must continue to be tested. Here He is being tested by SOME (I concur with His Eminence) of the elders, chief priests and scribes. I would conclude that Yeshua was tested by some them and they disapproved of his Messiah ship based on preconceived notions and ideas. I believe that the following passages will bear this out in Tsefet’s censure. I concur with His Eminence based on the following thoughts. When we look at the historical data of the first century and the writings of the others who wrote applicable Mesorah we see that great numbers actually did believe that Yeshua was Messiah. It will be relative to this discussion which Messiah they came to believe in and why they believed in that Messiah.

and after three days rise again (קוֹם יָקוּם) – avnasth/nai\[¹]

The Greek word anastemai is a word that is loaded with meaning. The Septuagint directly connects this word to our pericope through the LEH^[2] Greek Lexicon – Shemot 26:30; to build, to rear up. I am sure that Mordechai was well aware of how his Pericope would fit into the scheme of the Triennial reading schedule. His sermon outline her builds upon the key idea of the Mishkan being raised along with key and varied components that represent various aspects of a persona. This idea goes even deeper when we look at the Hebrew words used by Delitzsch. The Hebrew word קוֹם - qûm bears the idea of rising as the text clearly indicates. And again, the word is connected to the raising of the Mishkan in Shemot 26:30. However, the word קוֹם is also associated with the word ~Aqm‘, m¹qôm which is a synonym for G-d’s Presence. We note this to demonstrate parallel only.  However, the plot thickens, as we will see below. Here we also have an illusion to the center rod which is “lifted” or raised into place supporting the entire Mishkan.

And Tsefet took Him aside and trying to usurp his authority, censure his speech. (demonstrate his error)

The Greek text demonstrates the scene clearly. Tsefet takes Yeshua aside trying to usurp his authority. This is VERY inappropriate and demonstrates something a talmid NEVER does to his Master. Far be it for any Talmid to believe that he is greater than his teacher is. Tsefet not only tried to make himself Yeshua’ equal, he tried to usurp his authority. There may be an appropriate time and place to discuss personal opinions and views, however, it is never in view of other so as to appear to undermine the masters authority!

It seems almost humorous to read these words. Tsefet has received this monumental revelation concerning Messiah and now he is the authority. Because he is now the authority he can set (mistaken Yeshua) straight on his Messianic theology. I find it so ironic that the talmid thinks he should try to correct the Master. Again, the closed mind CANNOT receive truth because it is filled with erroneous materials.

But when He (Yeshua) had turned his back to Tsefet and looked on His disciples, He censured Tsefet’s speech, saying, Go behind Me, adversary!

What do we do with the yetzer? We turn away from its impulse. By turning away, we face it head on. Yeshua turned his back to Tsefet showing his disapproval of his actions.

Because (you are thinking only of yourself) your heart is not set on the things of G-d, but of the things of men.

Of mice or mud? This clearly teaches us that the yetzer is primarily focused on the things of men. I will address this more in-depth below.

A case of Mistaken Identity

Tsefet was no different from the multitudes of others who held preconceived notions of whom and what Messiah should be. The elders, chief priests and scribes misjudged Messiah. When we make this statement, we are not talking about ignorant men. These men represent the learned men of that generation. I believe that this pericope serves to demonstrate that Tsefet was stuck in the same mindset of his generation.

Was it “chance” (Pur – the cast of a lot) that Yeshua was the son of a man named Yoseph? (Purim is coming) In a single moment, Yeshua destroyed a lifetime of misconceptions. How does one deal with that? The elders, chief priests and the scribes might simply reject the notion that Yeshua was Messiah based on their misconceptions. Tsefet was not afforded this luxury. He was a Talmid of the Master. He must embrace truth. We are often called upon to abandon preconceived notions in favor of truth. Many of us who are trying to walk this new path can easily relate to Tsefet’s dilemma. Some seem to cope better than others do. However, Tsefet was a man who was true to his passion. He had to speak up.

Correct me if I am wrong, the mark of a true Talmid.

Why do I offer my thoughts on the Seder in relation to Mordechai? I have ONLY offered these remarks for one purpose. I sent them initially to His Eminence so that he would have a review of my efforts. However, they served also to allow him the opportunity to correct me if I had erred in any way. Now, they are offered to our community so that I may be subject to the entire community’s corrections.

Tsefet needed correction. His blunder, if I may put it mildly served as a lesson for all the Talmidim. I am most certain that some of the others had similar thoughts. Likewise, I am sure that some of them may have sat back and let Tsefet take the brunt of the correction trying to project a “painted image” of surprise that Tsefet would do such a thing.

Conflicting Prophets and Yeshua’ Messianic Mission

The Prophetic view of Messiah must be understood as a complete, whole picture. The Prophets saw Messiah as a whole. This means that they saw every aspect of his persona and character. However, interpreting that person is not the profession for the novice. In fact, I believe that the current pericope demonstrates this very fact. The matter of Messiah’s character was and remains a very difficult process to interpret. Tsefet like many of his contemporaries was looking for the political Messianic character that was Davidic in nature. After all, this is what they really needed, right? As is turns out Yeshua went out of his way not to appear as this type of Messiah. He demonstrates redundantly the Messianic character of his father’s namesake, Yoseph. Yeshua’ understanding of his Messianic mission comes from his understanding of the kingdom as we have stated before. He is not overly concerned with the political agenda’s of the nations. He is solely occupied with the Messianic Mission of establishing a Kingdom that is built upon the Mesorah. The dual role of Messiah is difficult to discern. It appears from the Nazarene Codicil that the major mindset of the Sages, Priests, Elders and general populace of Yisrael was that David would return and conquer the Romans. The TRUE followers of Yeshua have already conquered Rome in a matter of speaking. However, a great populace is still under Roman rule. Nevertheless, we know from documents of antiquity that the Son of Yoseph was also a Messianic concept of that period. Many scholars try to postpone the idea of the two appearances of Messiah until Talmudic times or later. The “Gabriel Revelation” as presented in the September/October 2008 issue of Biblical Archeological Review has demonstrated that the idea predated Yeshua by about 200 years. Therefore, the “Son of Ephraim” Ben Yoseph) was very alive during the first century. Yoseph Ben Yaakov was a prototypical Messiah. His suffering and rise to authority over all the known world by his wisdom is mirrored in Yeshua the “raysheet” of the Mesorah. However, we tend to look for what is most aesthetic. Tsefet and the leaders of His day were looking for a different system of relief. It seems so strange that when HaShem promised the outpouring of the Ruach Hakodesh that He said that the Torah (Mesorah) would be written on the hearts of His people. In a manner of speaking all of that may not have happened if Yisrael had not moved into Diaspora. Nevertheless, the Messianic Mission of Yeshua accomplished the will of G-d is a way that has brought the Kingdom to us who desire to be governed by the Torah and its Mesorah.

Mastering personal passions

Levels of sanctity: Our Torah Seder opens with the curtains of the Mishkan. The curtains have a great amount of imagery associated with them. In simple terms, they represent levels of sanctity. These levels of sanctity are not only for the Mishkan. They are to teach us a powerful lesson about personal sanctity. Consequently, we cannot move beyond this level of interpretation in this exposition. However, this lesson fits our pericope perfectly. These levels of sanctity teach us that life is about mastering personal passions.

Addressing the Yetzer hara

Whose Yetzer hara was being challenged here? Do not think that Yeshua did not have an inclination to serve himself and his personal desires. Nor should we think that the only time that he ever had to deal with that inclination was when he was driven into the wilderness (Mk. 1:12) . Testing and valleys are a part of the game.

G-d speaks in His Sanctuary: I will be glad, for those of the house of Israel will prevail; I will divide the spoil with the sons of Joseph who dwell in Shechem, and in the plain of Succoth I will measure the measure and divide the booty. (Yeshayhu 60:8 Targum Yonatan)

Tehillim 84:5-7 ⁵ Blessed (happy, fortunate, to be envied) is the man whose strength is in You, in whose heart are the highways to Zion. 6 Passing through the Valley of Weeping (Baca), they make it a place of springs; the early rain also fills [the pools] with blessings. 7 They go from strength to strength [increasing in victorious power]; each of them appears before G-d in Tzion.(AMP)

Notice that we may be forced to “PASS THROUGH” these difficult places but we do NOT have to remain there permanently. Likewise, notice the occupation we are to be involved in while there. WE are to make these difficult places an oasis for those who have to pass through these same valleys. We know that struggle is only the time that we spend between the “strengths.”

An old cliché tells us “what does not kill us makes us stronger.” There is a great truth in this cliché. Abraham suffered several (ten) trials in which his “yetzer hara” was given opportunity to demonstrate itself. Likewise, Yoseph was subjected to many such tests and trial. When G-d said “let us make man in our image” the Sages suggest that the simplest interpretation is that G-d was speaking to the earth.^[3] This being the case man was made partly of dirt and partly of G-d. As a result, he has a propensity for dirt. However, the Master, Yeshua demonstrated unflinching control over the evil nature of that dirt. Yet we are shown a picture of a Zealot who struggles with his mud. It seems plausible to believe that both Yeshua and Tsefet were being challenged. I am sure that Tsefet was thinking something like; it sure would be nice if Yeshua had been the Son of David rather than the Son of Yoseph. Tsefet did not want to be squeezed out of his comfort zone. However, pressure always reveals the true character of an object. I often ask the question, what do you get when you squeeze an orange? The answer is orange juice. The point is that we can always tell how far we have come in this process of transformation when we pressured. Our true character will ALWAYS shine. Tsefet is in the process of refinement. The real question for us from this pericope is who is in control? Me or my monster?

When G-d created the earth He created all the animals before He created mankind. The crown of His creation was Adam. One of the most problematic passages in the Chumash is Bereshit 1:26. This passage reads… ” And G-d said, Let Us make man in Our image, after Our likeness.” Volumes have been written on this passage. Theologians have offered their butchery of this passage trying to promote and support their theologies. This text has been well butchered by the best of the butchers. In keeping with the P’shat of this verse, I believe there is a very simple way to interpret this verse. Ramban who has a propensity for the Remez interpretation of the text offers a P’shat solution. This solution goes as follows. When G-d created the earth, He endowed it with certain abilities to produce and reproduce. However, when G-d wishes to make Adam he takes some of that earth and H forms man into an image. ” And G-d said, Let Us make man in Our image, after Our likeness.” The partner in creation need not be angels, deities or any other abstract characters. The partner in man’s creation was the earth itself. Consequently, man is part earth. The remainder is the Breath of G-d. (Bereshit 2:7) One might describe man as dirt over breath. Alternatively, dirt on the outside and G-d’s breath (presence) on the inside. On the other hand, we might follow the analogy of the Mishkan and say animal on the outside and G-d on the inside.

I have never seen a blue goat

The Torah Seder opens with the colors that would be used in the ten (curious number)curtains. It further describes that fact that five curtains (the Torah) would be coupled one to another. Moreover, these five will be attached or coupled to the other five, telling us that there are two Torahs. Verse nine of the Yonatan tells us that the second Torah is the Mishnah which contains six orders. However, we shall abstain from the more mystical interpretations and look for something a bit more p’shat. In the seventh verse, we are told that the curtains will be made of goat’s skin or hair. Well, I do not ever remember seeing blue, purple or a red (well almost red) goat.

Logic tells us, as does verse 14 that the goat’s skin and hair has to be dyed. I believe that this fits our Mordechai Pericope well coupling this Pericope together with the Torah Seder is yet another way.

Likewise, we see that the skin of the goat had to be processed. It could not be used in its raw state. Her we have a picture of the yetzer. The mitzvot and Torot are a means for refining ones character. Again, we see that the Master has refined his yetzer and uses its ambition in the positive constructive was of a tzadik. His selfless acts would elevate a great number of fallen people. However, Tsefet (please do not think me his critique – I should dream to be so high) is still in the refinement stage.

When I was a young lad, we used to sing a song that went something like this. “It took Him (G-d) just a week to make the moon and stars and earth and sky Jupiter and Mars, but he’s still working on me.” Refinement means first becoming a Korban. Then it means that the hide must be scraped until there is only usable material. I am sure that you get the picture.

How many Goats does it take to make a Mishkan?

As I said above, this Pericope comes on the heels of Shabbat Shekelim. In this shir we learned that it required two Israelites joining together to make this mitzvah work. I believe that we can use similar logic here. One goat was not enough to make a Mishkan. I would like to reiterate the statement I made a couple of weeks ago.

The Ramban, of blessed memory, suggests that the literal meaning of vD”q.mi is that of all the sacred vessels being one entity before HaShem.^[4] The spiritual house of HaShem is stone upon stone, a spiritual composition. All of the sacred vessels were requisite for Divine service. The collection of vessels makes a single entity. Moshe is told to make the Mishkan after the “pattern” that he sees in the mount. The Hebrew text uses the word tynIb.T; tabnith – pattern. Most patterns have multiple parts. Therefore, the stones are plural. Are we the pieces of the whole the vessels making the entity of a heavenly house?

The collections of refined animals make one Mishkan.

I believe there is a great deal more to discuss concerning this Torah Seder and its relation to Mordechai. However, for the sake of brevity I have offered these few thoughts from as much a P’shat perspective as I could.

[1] of a building rise, be put up, of the body as a temple erect, put up (Mk 14.58); (Freiburg Greek Lexicon) IThis word is used in LXX Ex 26,30; to build, to rear up

[2] (Lust-Eynikel-Hauspie) This is a lexicon of the Greek in the Septuagint (LXX) and as such is useful for studying LXX usage. In addition, it may be helpful in studying quotes from the Old Testament in the New Testament as many of these appear to be LXX-based.

[3] see Ramban Gen 1:28

[4] The Torah: with Ramban’s Commentary translated annotated and elucidated, Artscroll, pg 187-188

]]> http://torahfocus.com/2010/02/22/mark-60/feed/ 0 http://torahfocus.com/2010/02/15/mishnah-and-yeshua/ http://torahfocus.com/2010/02/15/mishnah-and-yeshua/#comments Tue, 16 Feb 2010 02:35:15 +0000 Dr. Walter Oakley http://torahfocus.com/2010/02/15/mishnah-and-yeshua/ The Mishnah of Hillel 1:2

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.”

Logic and the Mishnah

We have already looked at the logic of Hillel in our last post. In this post, I would like to take things to the next level of our understanding in the Mesorah of Mark.

The logic of the Mishnah is often over looked or not presented in Homiletics or by its Theologians. Why is this? As I stated before many have little or no knowledge of the logical and Hermeneutic system used to study the Torah or the logic used to develop the halachic database called the Mishnah.

I also related that Yeshua followed the practice of reciting the Shema just as the Mishnah demonstrated.

Berachot 1:2 From what time do they recite the Shema in the morning? From the hour that one can distinguish between [the colors] blue and white. R. Eliezer says, “Between blue and green.” And one must complete it before sunrise. R. Joshua says, “Before the third hour. “For it is the practice of royalty to rise [at] the third hour. [Thus we deem the third hour still to be 'morning.']” One who recites later than this [i.e., the third hour] has not transgressed [by reciting a blessing at the wrong time, for he is viewed simply] as one who recites from the Torah.[1]

Yeshua’ devotion to halachic practice is seldom addressed or presented in Homilies of Theological lecture. This is because a halachic Yeshua demands something beyond what the lackadaisically minded want to hear. Likewise, it does not sell well at the bookstore.

Yeshua, A Halachacialy observant Jewish Orthodox Rabbi

Likewise, Yeshua’ devotion to Rabbinic Hermeneutic is farther from the Homilies of those same theologians. These practices are glossed over or ignored. Today there are a growing number of commentaries on the life of Yeshua placed on the bookshelves of the Christian bookstore. Where are the books that demonstrate Yeshua as a Halachacialy observant Jewish Orthodox Rabbi? I looked for one the other day. I also looked for a Hebrew Bible. When I was asked if I could be helped, I replied I was looking for a Hebrew Bible. (I did not believe that I would find the other book) The attendant walked over to the shelf I had been browsing for several minutes and picked up a Bible. It was a Greek Bible. I handed the Bible back to him saying this is a Greek Bible. I guess he did not know the difference.

Yeshua in a Different Light

Traditional practice at the dinner table in the western world is to say “Grace” before the meal. Some blessing is invoked to “bless the food.” This was NEVER the Biblical model. The Bible clearly says that “Grace” if we can use this term, is to be said when we have eaten and are satiated.

Deuteronomy 8:10 ¹⁰ “When you have eaten and are satisfied, you shall bless the L-RD your G-d for the good land which He has given you.

However, Judaism does have several B’racha (blessings) that are said before partaking of various foods. However, it should be noted that the Jew NEVER blesses the “food.” He ALWAYS blessed G-d for the food. An Orthodox Jew would never put anything in his mouth that was not kosher. The western practice of saying “Grace” before the meal may have stemmed from the practice of saying the Brachot over particular foods. Nonetheless, the western practice has circumvented the “Grace” after the meal. (Birkat haMazon)

My point here is not to argue the origins of the western practice. My point is that we are not directly told to say any kind of blessing before eating specific foods.

Nonetheless, the Rabbis of antiquity determined logically that we should make a B’racha before partaking certain foods. This addendum to the Torah’s mentioned “grace” was derived from hermeneutic practice called “Kal va komer.” The logic says that since we are obligated to say a B’racha after eating food we should say a B’racha before eating as well. Actually, this is only good common sense and did not really need much of a hermeneutic to establish this halachic practice. If the western practice were modified just a little, it would be closer to Orthodox Jewish practice, or following the practices that Yeshua followed. However, the Birkat haMazon would still be required after the meal per the Biblical mandate mentioned above.

I have eluded to Yeshua’ practice more than once. How did Yeshua react to this Rabbinic invention, logic and hermeneutic?

Mark 6:41 ⁴¹ And He took the five loaves and the two fish, and looking up toward heaven, He blessed the food and broke the loaves and He kept giving them to the disciples to set before them; and He divided up the two fish among them all.

I have cited from P’shat to remain faithful to the Mesorah of Mark. Likewise, I have struck out the italicized text. Any first grade theologian knows that the italicized text of the Bible means that it was added by translators to try to clarify the (or make their own point) the text.

The text needs no clarification or additional words to help us understand what Yeshua was doing. He looked up, made the appropriate B’racha and then broke the bread. He did NOT bless BREAD! He DID BLESS G-d!

However, we have noted that this was Rabbinicaly derived and not directly Biblical. If this practice of saying a B’racha before eating food was wrong Yeshua would have simply broken the bread, passed it out and began eating. And or, directly addressed the practice telling us that it was inappropriate. Conversely, we actually have Yeshua’ stamp of approval on this practice in the above cited verse.

Yeshua and Mishnaic Logic

Mark 12:28-31 ²⁸ ¶ And coming up one of the scribes heard them reasoning, knowing that He had answered them well, he asked Him, Which is the first commandment of all? 29 And Yeshua answered him, The first of all the mitzvot is, “Hear, O Israel, the L-RD our G-d is one L-RD; 30 and you shall love the L-RD your G-d with all your heart, and with all your soul, and with all your mind, and with all your strength.” This is the first commandment. 31 And the second is like this: You shall love your neighbor as yourself. There is no other commandment greater than these.

We cited this passage in the previous article. The above-cited verse tells us that Yeshua believed that the Shema was the first commandment (Mitzvah). This idea needs a bit of clarification. I shall be as brief as possible here.

The Greek text uses the word “protos” for the “first” mitzvah. There are several words for “first” in Greek. For example, the Greek word “arche” mean first in priority. The word “protos” builds upon the idea of being the first thing we do as a priority and a numerical since. It may be best understood as something in front of another. Or, that which is primary. The Hebrew text fir this verse would read (הָרִאשׁנָה לְכָל־הַמִּצְוֹת׃) harishonah hamitzvot. Therefore, we can see that the Shem is first and primary in several ways. Let’s see if we can put this all together in a way that is simplifies out point.

When we look at the Mishnah the first Order is called “Zeraim” (Seeds – Agriculture). There are six orders to the Mishnah. The subsections to each “Order” is called a “Tractate.” The first “Tractate” of Seder (Order) Zeraim is called “Berachot.” The divisions of each tractate are normally called chapters. Each passage of a Tractate is called a “Mishnah.” The first Mishnah opens with the phrase, “From what time may they recite the Shema in the evening?”

This is all very perplexing. The reason it is so perplexing is that we have the Shema’s recital at the beginning of an Oder on Agriculture. It is not until the sixth chapter that we have any connection to agriculture. In this chapter, we have the above mentioned Berachot. (Blessings for various foods)

Why is the Shema in the opening Tractate of the Mishnah.

Who’s Logic

Rabbinic logic says that logic needs no scripture. In other words we do not need Scripture, Mishnah or otherwise to tell us logical truths. However, the Scripture and Mishnah are filled with good simple logic. Take for an example “You will not steal.” While we are commanded not to steal our neighbor’s possessions, it is simple common sense. To quote a Mishnah we cite Avot 1:7. Nittai the Arbelite says, “Keep away from a bad neighbor.” “And don’t get involved with a wicked man.” “And don’t give up hope of retribution.” This is really only good common sense. We could cite many such example, however I believe this will suffice.

When Yeshua was questioned by the Scribe we are usually told that there is some sort of argument taking place. However, looking at the verses closely we see a sincere interchange taking place. The Sofer (Scribe) wanted a discussion with someone of sensible intelligence. Their interchange answers a question concerning Yeshua’ logic as well as a look into the logic of the Mishnah.

Mark 12:32-34 ³² The scribe said to Him, “Right, Rabbi; You have truly stated that HE IS ONE, AND THERE IS NO ONE ELSE BESIDES HIM; 33 AND TO LOVE HIM WITH ALL THE HEART AND WITH ALL THE UNDERSTANDING AND WITH ALL THE STRENGTH, AND TO LOVE ONE’S NEIGHBOR AS HIMSELF, is much more than all burnt offerings and sacrifices.” 34 When Yeshua saw that he had answered logically, (my interpretation) He said to him, “You are not far from the kingdom of G-d.” After that, no one would venture to ask Him any more questions.

Before we comment on these verses we would like to note… “After that, no one would venture to ask Him any more questions.” Why does no one ask any questions after this answer? I believe that Yeshua demonstrates a logic that many had been searching for. They found this logic in a walking Mishnah, Yeshua.

The Sofer gives a profound answer. This answer is often misinterpreted. It is often believed that Yeshua was saying that the sacrifices and offering were of no value. However, it is not Yeshua who makes this statement. These are the words of the Sofer. Likewise, the Sofer was not suggesting the annulment of the offerings and sacrifices. His saying describes ideal life. Actually the key to this response is in Yeshua’ reply. “You are not far from the kingdom of G-d.” Why does Yeshua make this statement?

Mark1:14-15 Now after Yochanan was arrested and put in prison, Yeshuah came into Galilee, proclaiming the good news (the Masorot – the Traditions) of the kingdom (governance) of G-d [through the Hakhamim and Bate Din as opposed to human kings], 15. And saying, The [appointed period of] time is fulfilled (completed), and the kingdom (governance) of God [through Hakhamim and Bate Din] is at hand; repent (have a change of mind and return to Torah wisdom) and faithfully obey the Masorah (Traditions/Oral Law).

I offer this translation of Mordechai (Mark) 1:14-15 to make this point. This verse was translated by His Eminence Rabbi Dr. Yoseph be Haggi. What is the coming Kingdom? The Kingdom is the governance of G-d by the Mesorah – Oral Tradition. The core of this Mesorah would be the Mishnah. Personally, I am convinced that the core of this governance would be through the Mesorah of Yeshua as presented by Mordechai. The Sofer was about to experience the Kingdom as we have it described. Likewise, I believe that the Sofer understood exactly what Yeshua was saying.

Yeshua’ logic is expressed in harmony with the Mishnah in the following way. The beginning of the Biblical day has always been the evening as the Shema itself reports. “When you lie down and when you rise up.” Therefore, Yeshua logically deducts that the first thing to do during the day (evening) is to recite the Shema. However, as the Mishnah states the age-old question (I believe that question was posed LONG before the time of Yeshua) from what time in the evening (the beginning or first part of the day) may we recite the Shema?

What is the most important act of the day? According to Yeshua’s Mishnah, the Shema. When do we recite it? When the day begins. When does the day begin? Just after the Cohanim eat the terumah.

This Mishnah follows Yeshua’ logic. The Mishnah disregarded order (Agriculture) and started with the same logic Yeshua presented to the Soferim. Whose logic does the Mishnah follow?

More to come………

[1] Jacob Neusner, The Mishnah A New Translation, (New Haven & London: Yale University Press) 1988.

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 tho 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.

Next of Kin

Another major flaw in contemporary Theological thought is the negligence concerning fist century thought and mindset. Yeshua did not just subscribe to the Hillel’s school because it sounded good and had sound logic. He subscribed to the School of Hillel because they were most likely next of kin. (That is southern for being relatives) This being the case we must understand the devotion to family, clan and tribe. Both Yeshua and Hillel were from Davidic lineage. Therefore, they not only possessed familiar blood, they also shared one common goal. That goal was the establishment of the Kingdom of G-d. The Nazarene Codicil opens with Yeshua’ proclamation of the Kingdom of Heaven. Our base text, the Shema, is based on the acceptance of the Yoke of Kingdom of Heaven. (Makchut Shamayim) Rabban Gamaliel, the direct descendant of Hillel and hakham Shaul’s teacher-mentor tells us that he was not able to suspend the yoke of the Kingdom for even one hour.[2] Why would Rabban Gamaliel suggest such an idea? Most likely, because he learned from his grandfather that nothing superseded the Yoke of the Kingdom of Heaven. Therefore, we should expect Yeshua who was most likely some direct relative, to echo the same mentality.

Assuming a Specific Position for Kiriat Shema

The discussion in our Mishnah is devoted to whether or not a specific position is required in the Kiriat Shema. We have the School of Shammai that bases their opinion on D’varim 6:7. (When you lie down and when you rise up) The School of Hillel teaches us that the cited verse is a way of determining the time at which the Kiriat Shem is required. Therefore, we could surmise that the P’shat of D’varim 6:7 is not concerned with position. However, it is concerned with the z’manim.[3] The z’manim deal with the appropriate time when certain halachic practices are observed. Certain halachic practices, like the Kiriat Shema are time bound. In simplistic terms you do not say the Morning Shema in the evening or the Evening in the morning. The issue of z’manim becomes very detailed, nor will we try to elaborate here.

In summary the issue has nothing to do with position. Hillel allows each individual to determine how it is necessary to recite the Shema. He may be walking, lying and or sitting. The point Hillel is making is when to recite the Shema. And, the vitality of reciting the Shema daily.

The Most important Mitzvah

Mark 12:28-31 28 ¶ And coming up one of the scribes heard them reasoning, knowing that He had answered them well, he asked Him, Which is the first commandment of all? 29 And Yeshua answered him, The first of all the mitzvot is, “Hear, O Israel, the L-RD our G-d is one L-RD; 30 and you shall love the L-RD your G-d with all your heart, and with all your soul, and with all your mind, and with all your strength.” This is the first commandment. 31 And the second is like this: You shall love your neighbor as yourself. There is no other commandment greater than these.

Yeshua is asked the question; which is the greatest of all the mitzvot (commandments). His reply is the Kiriat Shema. In short, Yeshua is also suggesting that the Kiriat Shema is recited twice daily. It is also noteworthy to point out that Yeshua believed and taught that the Shema was the GREATEST of all the mitzvot. This text (the Shema) promotes the unity of HaShem. However, it also makes another profound statement. That statement is that HaShem is the core of everything in life. Therefore, by reciting the Shema we are acknowledging that HaShem is the core of life.

When should the Shema be recited?

As Talmidim of Yeshua, we should recite the Shema. However, when should we recite the Magna-Carta of Jewish faith? Is there any clue in the Nazarene Codicil? (Specifically Mark) In point of fact, I believe there is. Before I cite text let me say this; I believe that Yeshua’ life is a halachic book. In other words, we find halachic practice by observing the life of His Majesty Yeshua haMashiach. Yeshua’ life is like a walking talking Torah. Or, a walking talking halachic decision. Therefore, when we need a halachic decision we can look at the life of His Majesty and emulate that practice. If we emulate his practices, we will be living an appropriate halachic life.

Mark 1:35 35 ¶ And rising up quite early in the night, He went out and went away into a deserted place, and He was praying there.

When did Yeshua go out to pray? Some translations suggest that he went out to pray before daylight. The Greek text literally reads,” in the morning at night.” Obviously, this means VERY early in the morning.

I recently taught this in one of my Thursday Night Live classes. My dear friend Courtney Walker suggested that some people would not be praying the Shema at this hour. His belief was that most people would be addressing the Synagogue of the inner spring at that hour rather than praying the Shema. (In other words, most people would rather sleep than recite the Shema at its appropriate hour) Unfortunately, this is very much the case with many people. However, I believe all of this serves to teach us that Yeshua, like Hillel believed that the Kiriat Shema should be recited at it appropriate halachic time.

See ya in the Morning…

Maybe we can recite the Shema together

[1] “CHAZAL” – an acronym, using “CH,” “Z,” and “L,” where “CH” stands for “Chachameinu,” Our Sages, and the “Z” and “L” correspond to the expression “Zichronam Livrocho,” “of blessed memory;” this means basically the authoritative opinion of the Talmud.

[2] Berakot 2:2,5

[3] Times or seasons

Also available in PDF  Download E-Book below

The Text

Mark 1:9-11. And it came to pass in those days, Yeshuah came from Nazareth of Galilee, and was immersed by Yochanan the Immerser at the Yarden (Jordan river); 10. And immediately coming up from the water, he saw the heavens dividing, and the Spirit as a dove coming down upon him; 11. and a Bat Qol (daughter of a voice) came out of the heavens [saying] (Psalm 2:7 & Isaiah 42:1), “You are My son, My elect in whom My soul delights.”

Discerning the meaning

This problem has bothered me for the longest time. Only recently have I concluded its meaning and purpose. Before we can fully understand the meaning of this event we need a bit of background information.

First Question: What is a Mikveh?

To understand the Mikveh[1] in depth would take a great deal of time to explain. I will Endeavour to minimize this information for the sake of time and space. I would like to include a simple prayer that is recited when we wash our hands. Hand washing occurs at various times such as before eating ritual foods .i.e. bread and upon exiting the bathroom. Likewise, we wash our hands upon rising from sleep, which is a picture of death. The Cohanim[2] washed their hands each morning before entering service at the Beit Mikdash.[3] Was this handwashing done because their hands were dirty? Do we wash our hands each morning because they are dirty? Why wash the hands?

The Blessing:

Transliteration:
Baruch A-toh Ado-noi E-lo-hei-nu Me-lech Ha-olom A-sher Ki-de-sha-nu Be-mitz-vo-tov Vi-tzi-va-nu Al Ne-Ti-Lat Ya-Dayim.

Translation: Blessed are You, L-rd our G-d, King of the universe, who has sanctified us with His commandments, and commanded us concerning the washing of the hands (lifting of the hands).

Many translation of this blessing render the final words as “washing of the hands.” However, we have translated the passage according to the true intent of the prayers meaning.

1 Timothy 2:8 8 ¶ Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension.

What is Rav Shaul[4] speaking of in this passage? Is he wanting men to life their hands in some sort of praise or prayer?

Actually, Rav Shaul is telling men that when they have washed their hands that they are to be lifted. This is because the lifting of hands (after washing) was a very old custom by the time Rav Shaul wrote about it. Rav Shaul maintains the true context of washing hands. Once the hands are washed (immersed) they are raised. There is a literal practice of raising the hands once they are washed and then reciting the blessing mentioned above. However, we have a question that we are trying to answer. Likewise, we are trying to make a point with regards to Yeshua’ immersion.

Why are the hands elevated upon completion of immersion?

This illustration serves to teach us about all mikvot, ritual immersions.

Ritual

Many people are afraid of ritual practices such as the hand washing mentioned above. However, Christianity is permeated with ritual. Why? Ritual is the physical enactment of a spiritual truth. In other words every ritual is the realization of some spiritual truth or point. Why do we go through the “ritual” of Marriage, baptism, and funerals? Each of these rituals tells us some spiritual truth. So, what truth are we to learn from hand washing and the mikveh?

Water

One other point before I begin to sum all of these points up. Why do we immerse in water? (specifically “living water”) Water has a peculiar ability. That ability is the dissolution of form. When we put sugar in water, it dissolves and loses its original form. The spiritual truth behind this point is that when a person enters the water of a mikveh some sort of change is affected. The purpose of the Mikveh will tell us what kind of change occurred.

Elevation

Every mikveh accomplishes some sort of elevation. This is why hands are lifted in the above-mentioned blessing. Likewise, this is why I have used this particular illustration to answer this question.

When the woman emerges from the monthly mikveh, she has been elevated to a new status. In some respects, she has been “cut off” from her family and the community. She cannot touch or interact with other people in the state of her impurity. It should be further noted that she did NOT sin and is not in any way guilty of some sort of sin. Upon rising from the mikveh, the woman is elevated to the status of now being able to interact with the community and her family. (This actually needs much more clarification)

Ritual immersion is not about dirt. We do not go to the mikveh because we need a bath. The mikveh is, as mentioned, an enactment of a spiritual truth. Therefore, the mikveh is about elevation not bathing.

Again, EVERY mikveh or immersion is an elevation of status. When the Cohanim begin their service to HaShem they wash their hands and feet as a symbol of their elevation to Holy service. Therefore, every time we wash our hands we are saying that we are dedicating ourselves to Holy activities and service. We have in some way been involved in some mundane activity. Upon washing our hands, we are committing to a higher plane of G-dly service. When we wash our hands after exiting the bathroom, we have devolved (in a manner of speaking) from Holy service. We have been involved in mundane (earthly) matters. Once the hands are elevated, we have recommitted to Holy service. Each mikveh moves the individual from one stage to a higher plane of worship, service and status.

Yeshua and Yochanan

Yochanan’s mikveh was about the kingdom and repentance. Did Yeshua need to repent? A sinless person does not need to repent for himself or his sins. However, the Yom Kippur service as we know it from antiquity has a very interesting part to it called the Viduy (confession). The Viduy is very detailed. When the Viduy (which can also be found in the daily prayers) is said by EVERYONE in the congregation. We might ask ourselves why? One reason why we ALL cite the viduy is so that those who have sinned or committed some offense against G-d can confess without being singled out as being a sinner.

Yeshua would have participated in the Viduy in order to help others elevate themselves to a higher place of worship and communion with G-d. However, Yeshua was not confession because he had committed some sort of offense against G-d.

Reason #1

However, the real key to the immersion lies behind a genuine understanding of the Kingdom.

Mark 1:14-15. Now after Yochanan was arrested and put in prison, Yeshuah came into Galilee, proclaiming the good news (the Masorot – the Traditions) of the kingdom (governance) of G-d [through the Hakhamim and Bate Din as opposed to human kings], 15. And saying, The [appointed period of] time is fulfilled (completed), and the kingdom (governance) of God [through Hakhamim and Bate Din] is at hand; repent (have a change of mind and return to Torah wisdom) and faithfully obey the Masorah (Traditions/Oral Law).

Keeping in mind that immersion is an elevation to a higher purpose or office we can see that Yochanan was calling for a change status. Yochanan was not calling for repentance simply because people had sinned. Yochanan was calling for a “turning towards”[5] a new system that was dawning and about on Yisrael. That system was the governance of G-d through the haHkamim. (The Sages). Therefore, one reason Yeshua submits to Yochanan’s immersion is that he is now devoting himself strictly to this purpose and cause.

The opening pericope of Mark should be translated as follows.

Mark 1:1-3. ¶ The beginning {The choicest or chief part} of the Masorah (Tradition/Oral Law) is Yeshuah the Messiah, the Son of G-d (i.e. Ben Elohim = the Judge); 2 As it is written in the prophets, Behold, I send my messenger before your face, which will prepare your way (Hebrew: Derekh/Halakha) before you (Exodus 23:30;& Malachi 3:1).[6] (As translated by His Eminence Rabbi Dr, Yoseph ben Haggai)

Here my point is that the governance of G-d will be by the Mesorah (Oral Tradition) as taught and decided upon by the Bate Din’s that would have to take authority in Diaspora.

Reason #2

The core of every mikveh is some sort of elevation as we have mentioned. We must ask ourselves what other elevation Yeshua might have experienced at his Mikveh? We must confess that Yeshua was born to the mission and occupation of Messiah. However, he did not always occupy this mission in the same capacity. In the final years of his life, we see his commitment to that mission on a level that was not before demonstrated. Therefore, we must surmise that this mikveh was an elevation to strict occupation of the Messianic mission.

Conclusion

A Carpenter or Messiah

We are told that Yoseph (Yeshua’s Father) was a carpenter. I have discussed and argued this occupation with others suggesting that he was not a carpenter. My thesis was based upon the idea that both Yeshua and his brother Yaakov (James) were both haHkamim. (Men of extreme wisdom). Yoseph himself must have been a hakham. However, it is not a problem that Yoseph was some sort of stonemason or carpenter. Nevertheless, it is not plausible for Yeshua to remain a stonemason and Messiah at the same time. Therefore, I believe that the mikveh marks a transition between the mundane and the Holy (set apart to G-d’s service) in Yeshua’ life. At this point Yeshua is a fully ordained Rabbi. At this point, He is fully and exclusively committed to G-d’s service as Messiah. This mikveh marks the elevation from carpenter to Messiah. This marks a new status in his life and ministry.

Yeshua did not go through Yochanan’s immersion because he needed to repent. He went through the Mikveh as a symbol to demonstrate that from this point forward he was solely committed to his life’s calling and mission. He was elevated from the status of a mundane carpenter to that of G-d’s anointed.

[1]See the article concerning Baptism and the Mikveh at the Jewish Encyclopedia.com

[2] Priests

[3] The Temple

[4] Paul

[5] The Hebrew word for repentance is “teshuvah.” This word is based on the idea of turning. Teshuvah can mean return to G-d because one has fallen into sin. However, it’s simple meaning is to turn towards…

[6] http://www.betemunah.org/sederim/heshvan369.html

P’shat

Chullin 8:1 Every [kind of] flesh [of cattle, wild beast, and fowl] is it prohibited to cook in milk, except for the flesh of fish and locusts. And it is prohibited to serve it up onto the table with cheese, except for the flesh of fish and locusts. He who vows [to abstain] from flesh is permitted [to make use of] the flesh of fish and locusts. “Fowl goes up onto the table with cheese, but it is not eaten,” the words of the House of Shammai. And the House of Hillel say, “It does not go up, and it is not eaten.” Said R. Yose, “This is one of the lenient rulings of the House of Shammai and the strict rulings of the House of Hillel” [M. Ed. 4:1, 5:2].[1] Concerning what sort of table did they speak? Concerning a table on which one eats. But as to a table on which one lays out cooking, one puts this beside that and does not scruple.

8:2 A man ties up meat and cheese in a single cloth, provided that they do not touch one another. Rabban Simeon b. Gamaliel says, “Two guests eat on one table, this one meat, and that one cheese, and they do not scruple.”

8:3 A drop of milk which fell on a piece [of meat], if it is sufficient to impart flavor to that piece [of meat]—it is prohibited. [If] one stirred the pot, if there is in it sufficient [milk] to impart flavor to that [entire] pot['s contents], it [the contents of the pot] is prohibited. The udder: one cuts it open and takes out its milk. [If] he did not cut it open, he does not transgress on that account. The heart: One cuts it open and takes out its blood. [If] he did not cut it open, he does not transgress on that account. He who serves up fowl with cheese on the table does not transgress a negative commandment.

8:4 (1) The meat of clean cattle with the milk of a clean cattle— it is prohibited to cook [one with the other] or to derive benefit [therefrom]. (2) The meat of clean cattle with the milk of an unclean cattle, (3) the meat of unclean cattle with the milk of clean cattle— it is permitted to cook and permitted to derive benefit [therefrom]. R. Aqiba says, “A wild beast and fowl [are] not [prohibited to be mixed with milk] by the Torah. “For it is said, You will not seethe a kid in its mother’s milk (Ex. 23:19, 34:26, Dt. 14:21)— three times, [for the purpose of] excluding [from the prohibition of milk and meat] (1) the wild beast, (2) the bird, (3) and unclean cattle [= C].” R. Yose the Galilean says, “It is said, You will not eat any sort of carrion (Dt. 14:21), and it is said, You will not seethe the kid in its mother’s milk (Dt. 14:21)— “[The meaning is this:] What is prohibited on the grounds of carrion [also] is prohibited to be cooked in milk. “Fowl, which is prohibited on the grounds of carrion, is it possible that it is prohibited to be seethed in milk? “Scripture says, In its mother’s milk—excluding fowl, the mother of which does not have milk.”

8:5 [The milk in] the stomach of [a beast slaughtered by] a gentile [which is carrion, M. 1: 1], and that [in the stomach of] carrion—lo, this is prohibited. He who curdles [milk] in the skin of the stomach of a valid[ly slaughtered beast], if it is sufficient to impart a flavor—lo, this [cheese] is prohibited. A valid beast which sucked from a terefah beast—[the milk in] its stomach is prohibited. A terefah[2] beast which sucked from a valid beast—[the milk in] its stomach is permitted, [in both cases (C, D)] because [the milk remains] collected together in its intestines.[3]

Notes:

Gemara to this section begins its discussion by discussion the “kid.” concluding that a “kid” is the flesh of any clean animal.

It is generally believed that the fowl can be eaten because it has no “milk.”

Levi once visited the house of Joseph the fowler, and was served with a peacock’s head cooked in milk and said nothing to them about it[4]. When he came to Rabbi [and related this]. Rabbi said to him: Why did you not lay them under a ban? He replied. Because it was the place of R. Judah b. Bathyra and I imagine that he must have expounded to them the view of R. Jose the Galilean who said: A FOWL IS EXCLUDED SINCE IT HAS NO MOTHER’S MILK.[5]

The only one who seemed to hold this opinion was R. Jose the Galilean. None of the other Sages held this opinion. These objections are not held as a mere matter of “opinion.” These principles are deduced through Rabbinic hermeneutic. The question to us should be what was HaShem’s intent in making this mitzvah? Rabbinic hermeneutic is the method of deriving the intent of HaShem from the text. Text i.e. the Torah, does not have intent in and of itself. However, G-d had an intent when establishing each mitzvah. Herein we must apply Hermeneutic to the text to dreive the true intent behind not eating milk and meat.

Rashi’s Commentary on Shemot 23:19 (which is strictly P’shat -plain literal interpretation)contains the following information.

You shall not cook a kid: Heb. גְּדִי. A calf and a lamb are also included in [the term] גְּדִי, for גְּדִי is only an expression of a tender young animal. [This you know] from what you find in many places in the Torah where גְּדִי is written, and it was necessary to write after it עִזִים [to qualify it as a kid], for example, “I will send you a kid גְּדִי עִזִים” (Gen. 38:17); “the kid גְּדִי הָעִזִים” (Gen. 38:20); “two kids עִזִים גְּדָיֵי” (Gen. 27:9); to teach you that wherever גְּדִיis mentioned unqualified, it also means a calf and a lamb. This [prohibition] is written in three places in the Torah, one for the prohibition of eating [meat with milk], one for the prohibition of deriving any benefit [from meat with milk], and one for the prohibition of cooking [meat with milk]. -[From Chul. 113b, 115b]

See Chullin 113a- 116b ; Pesachim 24b-25a “Abaye said”

[1] The Mishnah contains the basic areas where Hillel adopted a more stringent ruling than Shammai.

[2] Meat ruined in the process of ritual slaughter through some improper act during the slaughter.

[3] See Mitzvot 92, 113 (SH) and N186-187 Maimonides

[4] And he did not eat it

[5] Chullin 116a

This Torah Focus is to the point.  In this program is less than two minutes.  In this short clip you will know what G-d sees when we sin. Check it out.

On entering a privy one should say: ‘Be honored, ye honored and holy ones that minister to the Most High. Give honor to the G-d of Israel. Wait for me till I enter and do my needs, and return to you’. Abaye said: A man should not speak thus, lest they should leave him and go. What he should say is: ‘Preserve me, preserve me, help me, help me, support me, support me, till I have entered and come forth, for this is the way of human beings’.

When he comes out he says: ‘Blessed is He who has formed man in wisdom and created in him many orifices and many cavities. It is fully known before the throne of Thy glory that if one of them should be [improperly] opened or one of them closed it would be impossible for a man to stand before Thee’. How does the blessing conclude? Rab said: ‘[Blessed art You] that heals the sick’. Said Samuel: Abba has turned the whole world into invalids! No; what he says is, ‘That heals all flesh’. R. Shesheth said: ‘Who does wonderfully’. R. Papa said: Therefore let us say both, ‘Who heals all flesh and doest wonderfully’.

Volumes have been written about the final verse in our pericope of Mark. (Mk 8:30) Why would Yeshua tell his Talmidim to keep silent concerning his being Messiah? The other writers who have offered different levels of perspective on Yeshua’ life have recorded this event as well. However, I believe that we have sufficient information in the p’shat of Mordechai to answer this question. Below I offer some possible answers to the problem. I will offer the opinions of other scholars and then my opinion in conclusion.

It is obvious that Yeshua is in a foreign environment as we have already stated. Perhaps Yeshua does not want his Talmidim broadcasting the revelation of Messiah-ship in this foreign environment. The thought goes that Yeshua did not want this “secret” broadcast because there may be a veiled anti-Semitism in this foreign location. However, in my mind this is not really a good answer. Though plausible, I believe that there is a better answer in the history of his life as recorded by Mordechai.

Others suggest that Yeshua was really trying to tell his Talmidim to tell everyone that he was Messiah in some sort of antithetical way. By telling his Talmidim not to tell, he knew that they would tell everyone. Again, while this may be plausible I do not think this is the real crux of the story.

Other scholars go so far as to suggest that this was never really a part of the original story. It was added later to solve some literary problem. Again, I do not buy this thesis. When scholars start hacking up text at their whim they can make any story they like. They can cut and paste until they have the story they want to tell. Beware of the hackers!

There are other examples in the Mesorah of Mordechai where Yeshua follows the same practice. (see 1:34; 7:36; 8:26) While I believe that Mordecahi and his master T’sfet are far more ingenious than we ever gave them credit for, I believe the answer is really quite simple. Why don’t we let Yeshua simply be who he really is? He is a chakham and tzadik. A real chakham and tzadik does not need to advertize his intelligence and wisdom. If you are a real chakham, you do not have to tell anyone. They know it instinctively when they hear you speak. I have translated the relative verse as follows. “And to show his honor he asked them to tell no one about Him.” The Greek word “epitimao” contains the following dictionary trace from the Liddel Scott, which defines the classic Greek, and the Thayer, which is one of the better lexicons of our day.

[Liddell Scott] evpitima,w

evpi&ti¯ma,w, f. h,sw, to lay a value upon, Lat. aestimare: hence, 1. to shew honour to, tina, Hdt. 2. to raise in price:-Pass. to rise in price, Dem. II. of judges, to lay a penalty on a person, Hdt. 2. c. acc. to censure, Dem.; also c. dat., Id.: absol., Thuc. Hence evpiti,mhsij

[Thayer] evpitima,w

evpitima,w, evpiti,mw; imperfect 3 person singular evpeti,ma, 3 person plural evpeti,mwn; 1 aorist evpeti,mhsa; the Septuagint for r[;G”; in Greek writings 1. to show honor to, to honor: tina, Herodotus 6, 39. 2. to raise the price of: o` si/toj evpetimhqh, Demosthenes 918, 22; others. 3. to adjudge, award (from timh, in the sense of merited penalty): th,n di,khn, Herodotus 4, 43. 4. to tax with fault, rate, chide, rebuke, reprove, censure severely,

Thayer tells us in #4 that there can be a rebuke. However, I do not believe that this even fits the context of the narrative. Unless there is something that we do not see and are not told Yeshua has no need to “rebuke” T’sfet or his talmidim. While the word evpitima,w is paralleled by the Hebrew word r[;G in the Septuagint we must still maintain the context of the narrative.

Because Yeshua is an honorable Tzadik, he does not need his Messiah-ship broadcast. His righteousness will speak for itself. Soon enough everyone will know the true nature of his Messianic character.

See you at 7CST

Midrashim – with Dr. Walter Oakley Tuesdays on ARBA4 / Torah Focus

Mesorah of Mark #3

This program is aired only in audio.  This is the Next Lesson in te Series of Mesorah of Mark.  Due to time constraints and file size we are only able to air this file in audio.  However, we have posted the appropriate study guide for viewing while auditing this program. A DVD is available for purchase.  If you wish to purchase the DVD of this program please contact us through the Torah Focus Website.

Download the Study guide through the E-book file below