Moshe’s Seat
Scholars have argued as to whether the “Seat of Moshe” was real or only metaphorical. Many based their notions on the words of Yeshua in Matityahu (Matthew) believing them only as metaphorical words of castigation against the P’rushim. Yet his words should only be understood as focus on “some” P’rushim not all. Rashi commenting on b. Sotah 22b lists seven categories of P’rushim.
- Someone who does the commandments so as to be honored, not for the sake of heaven.
- someone who walks in an impractical way to accent his “humility.”
- One who goes to, (or pretends to go to), such absurd lengths not to look at women that he walks into walls and bleeds on them.
- One who walks with a very bent posture.
- One who believes they have done all there is to do and asks, “what else?”
- One who has great reverence and respect for God, and yet is afraid of punishment.
- One who does commandments because he fears punishment.
We should also understand that these words were written by challengers prejudices against the P’rushim. As such it impossible to get a true and balanced opinion of them. Numbers 6-7 are generally believed to be good P’rushim. But it can be seen that even the P’rushim themselves were aware that all were not “good!” And, as we should note, everyone knows people of the same belief that are not model persons, displaying the role of negativity rather than something someone would aspire being. Yet Yeshua insists that the P’rushim possess the “seat of Moshe.” And, they hold a vital place in Torah education and learning. In II Luqas (Acts) Hakham Ya’aqob teaches that the Gentiles turning to G-d should follow essential mitzvoth and to continue their lessons on how to live the Jewish life in the Synagogue weekly.[1] According to Lawrence Schiffman, the P‘rushim (Pharisees) had been collecting the Mesorah,[2] Oral Teachings of the Hakhamim passed down for generations. They were not Hellenists and seemed to have remained primarily Near Eastern in culture. And while they adopted Greek words and idioms they were committed to the ancient traditions and teachings of the forefathers.[3] The ideological thesis of the P‘rushim was to live in the present and prepare for the future, unlike the Tz‘dukim who lived only for the ―moment. Interestingly the P’rushim occupied the middle and lower classes.[4] The most important role of the P’rushim was afforded them because of their belief in the traditions of the “fathers” that had been handed down through the generations.[5] Because the P’rushim are the authorized teachers, the Gentiles, with the Nefesh Yehudi will be educated in the exactness[6] of the law received from our fathers, because in Torah education and halakhic norms they are accurate, exact, strict and experts. Thus, Yeshua, Hakham Tsefet and Hakham Ya’aqob all accept that the P’rushim are to be teachers of the Torah.
Moshe who has those proclaiming him in every city from ancient generations[7] …
“I am a Jewish man born in Tarsus in Cilicia, educated according to the exactness[8] of the law received from our fathers,[9]
Note the antiquity of these lessons.
Thus the “Seat, chair of Moshe” is a symbol of authority, accuracy, exactness, strict and experts from the ancient forefathers to each generation. The P’rushim, Hakham Shaul, Hakham Ya’aqob most certainly are referring to the “Ancients” meaning that the teaching date to the earliest Oral teachings of the Torah. Μωϋσῆς γὰρ ἐκ γενεῶν ἀρχαίων, unto generations of generations, through all ages, or from the beginning. Furthermore, these teachings have been handed down from generation to generation with the same exactness, accuracy, strictness and expert transmission that they themselves received from their “ancestors” and “forefathers.” Thus, the Orthodox teachings of Judaism from the First Century were from the mouth of the “P’rushim, our specific interest is specifically what was taught from the School of Hillel.
When Yeshua returns to his home town of Tzfat he is the special guest for the declaring the beginning of the Year of Yovel (Jubilee).[10] He stands to read the appropriate verses for the day, i.e. Yom Kippur.
And he came to Natzaret,[11] where he was raised up,[12] and entered per his religious practice,[13] in (on) the day of Sabbaths into the Synagogue and stood up to read aloud[14] …
And he rolled up the scroll and gave it back to the Chazan[15] (clerk or Paqid) and sat down. And everyone in the Synagogue intently fixed their eyes on him.
Yeshua has every eye on him as he sits and begins his discourse. Why are all the eyes on him? Because he “sat down”
[1] II Luqas (Acts) 15.19-21 Acts 15:19-21 Therefore, my judgment is that we should not cause difficulty for those from among the Gentiles who turn to God, but we should write a letter to them to abstain from the pollution of idols and from sexual immorality and from what has been strangled and from blood. For the rest you have Moshe who has those proclaiming him in every city from ancient generations, because he is read aloud in the synagogues on every Sabbath.”
[2] Schiffman, L. H. (1991). From Text to Tradition, A History of Second Temple & Rabbinic Judaism, Ktav Publishing House, Inc. p. 104ff
[3] Ibid 105
[4] Ibid,
Thus, the humble brother being elevated. While most believe that the P’rushim were proud and boastful this was not the case with “ALL” P’rushim. We believe this was the difference between the School of Shammai, taking the proud and boastful role and the School of Hillel taking the humble attitude
[5] Ibid
[6] ἀκρίβεια – ἀκρίβεια, -είας, ἡ (ἀκριβής), exactness, exactest care: Acts 22:3 (κατά ἀκρίβειαν τοῦ νόμου in accordance with the strictness of the Mosaic law (cf. Isoc. areop., p. 147 e.).
[7] εἰς γενεάς γενεῶν unto generations of generations, through all ages, …
[8] ἀκρίβεια – ἀκρίβεια, -είας, ἡ (ἀκριβής), exactness, exactest care: Acts 22:3 (κατά ἀκρίβειαν τοῦ νόμου in accordance fwith the strictness of the Mosaic law (cf. Isoc. areop., p. 147 e.).
[9] II Luqas (Acts) 22:3
[10] Please Note: The Jubilee year was announced during that year’s Yom HaKippurim festival (cf. Leviticus 25:9), and one of the readings for this day of announcing the Jubilee was Isaiah 61:1-9. The references of the Nazarean Codicil only have the initial reading of Yesha’yahu 61:1-2, however the reading is a pars pro toto for the reading of Yesha’yahu (Isaiah) 61:1-9.
[11] There is a great deal of controversy concerning the title “Nazareth” as the place where Yeshua “grew up” or resided during his early years. Nazareth is not mentioned in any Jewish literature i.e. Mishnah, Talmud, Midrash or Josephus. The etymology of the word seems to be related to the idea that Messiah would be from the stock or “branch” of David. Further research shows that נָצַר also means to guard or watch. Therefore, it is suggested that the “City of Branches” or the “City of “Guardians” or “City of Watchmen” is Tzfat. Consequently, this would make Tzfat the actual place of Yeshua’s early residence. This interpretation seems to be more in line with the thought of Yeshua being from the “branch” of Jessie (Davidic stock). Given the Toseftan 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).
[12] Greek τρέφω trepho indicating the early years of childhood. However, τρέφω trepho seems to be rooted in τροπή tropē which means a turning. This seems to suggest he was here until his Bar Mitzvah. Moulton and Milligan seem to think that the word carries the idea of apprenticeship although it encompasses any period where a child is maintained by his or her parents.
[13] εἰωθὸς αὐτῷ indicates “his custom or practice.” Here it clearly indicates his “religious practice.” Obviously, it is not only his practice but also the practice of every observant Jew. However, this goes much farther as we will see shortly.
[14] ἀναγινώσκω anaginosko it is readily understood by this word that he stood and read aloud. Likewise, the word ἀναγινώσκω anaginosko is a compound of ana –up and γινώσκω ginōskō “know – da’at.” Therefore, he stood up and knew what he should read. Or, he read with understanding, knowledge – da’at.
Alfred Edersheim tells us that Yeshua was selected (probably for honors sake) to conduct the service as a Chazzan or Shaliach Tsibbur for this Shabbat. This information is based on Mishnah Megilliah 4:5 He who concludes with the prophetic lection is the one who recites the Shema [with its blessings fore and aft], and passes before the ark, and raises his hands [in the priestly benediction]. Nevertheless, if he was a minor, his father or his teacher pass [before the ark] in his behalf. See – The Life and Times of Jesus the Messiah Book 3 Chapter 10. (Edersheim Alfred, The Life and Times of Jesus the Messiah, Henderson Publishers pg 304ff)
[15] Here the reference to the “attendant” is a reference to the Chazan, ὑπηρέτης – huperetes in Greek. see Schurer, E. (2003). A History of the Jewish People in the Time of Jesus Christ (Second Division) Volume II. Hendrickson Publishers Inc. pp. 66-7