Twitter, Lepers and Elul
י”ד אלול התש”ע – Twitter Twitter
Twitter, Lepers and Elul:
Some time ago, I had a twitter account like most of you. From time to time, I get the usual e-mail that someone wants to follow me on twitter. I deleted my twitter account a long time ago. When applications took over my “tweets” and I could not control my own twitter account I abandoned it. However, this is only an introduction to my thought.
Many of you are well aware that we are deeply involved in researching the Triennial Torah Reading cycles. I have not mastered all of the ideas behind this complex readings and their continuity. However, I am always amazed at the fascinating continuity between the Torah Reading cycles and the season.
In brief, the system is based on what we call “verbal tallies.” This means that the texts will use similar words, phrases or themes. This is not unique to the Triennial Torah reading system. This is the same system that the Rabbis used to determine the Prophetic readings we have today for the haftarah readings.
For example when we read the Seder (section) of Genesis called “Bereshit” (Gen 1:1-6:8) the haftarah would be Isaiah (Yeshayahu) 42:5-43:10. The words of Yeshayahu 42:5 open…
Isa 42:5 Thus says G-d the L-RD, Who created the heavens and stretched them out, Who spread forth the earth and that which comes from it, Who gives breath to the people on it, And spirit to those who walk on it:”
Those who are familiar with the Torah readings can continue the experiment.
The book of Mark opens with “the beginning of.” Could you guess what it should be read with?
On the Triennial, reading schedule recently began reading the book of Vayikra (Leviticus). For varied reasons when we read the works of Hakham Tsefet (Peter) we have to include all of his works. That is Mark, 1 &2 Peter and Jude. These readings have to be broken up to fit the Triennial reading Schedule. It becomes imperative to change from Mark to 1 &2 Peter at a specific location in the schedule. All of this is very complex and depends on these “verbal tallies.” This system is constantly being tested to verify accuracy. 1 Tsefet (Peter) 2:11 is to be read with Vayikra 1:1-3:17. But, did we have the right reading in Hakham Tsefet’s writings to correspond with Vayikra?
You be the judge…
“Leviticus 1:1 Now the L-RD called (Vayikra) to Moses, and spoke to him from the tabernacle of meeting, saying,”
The word “Vayikra” “and he called” is rooted in the Hebrew word “qara” meaning to “ call, call out, recite, read, cry out, proclaim.” (See H7121)
1 Tsefet 2:11 reads as follows…
1Pe 2:11 ” Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul,”
So, where is the connection?
Hakham Tsefet says, “I beg” which is the Greek word “parakaleō” (G3870) with the following definition. “To call to one’s side, call for, summon.” Hmmm Déjà vu I think I just read this somewhere before. The authors of the Septuagint used various Greek words to translate the Hebrew originals. Various dictionaries exist that trace all the possible variables of Greek to Hebrew and Hebrew to Greek.
Here is a list of possible Hebrew words that can be used to translate “parakaleo.”
G3870 παρακαλέω (parakaleō)
para kaleo * H553 amats pi.
para kaleo H559 amar
para kaleo H2388 chazaq pi.
para kaleo H2492 chalam hi.
para kaleo H4427 malakh
para kaleo H5090 nahag pi.
para kaleo H5095 nahal pi.
para kaleo H5130 nuph hi.,pil.
para kaleo H5148 nachah hi.
para kaleo H5162 nacham ni.,pi.,pu.
para kaleo H5496 sut hi.
para kaleo H7121 qara
para kaleo H7355 racham pi.
para kaleo H7673 shavat hi.
para kaleo H8173 shaa pilp
Bolded is the Hebrew word “qara.” I have looked at ALL of the definitions for the other words in the list, none of them fit or work. Consequently, the ONLY word fit to translate “parakaleo” is “qara.” Therefore, Hakham Tsefet’s “parakaleo” should be translated “qara.” So, Hakam Tsefet would look like this…
1 Tsefet 2:11 reads as follows…
1Pe 2:11 ” Beloved, “qara” you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul,”
Therefore, a perfect verbal match exists between the two readings.
Let me do one more for you…
Even the novice will realize that the Festival of Shavout (Pentecost) demand that we read the book of Rut (Ruth). Key players in the book of Rut are, Rut, Naomi and of course the “kinsmen redeemer” and Judge Boaz. The reading of Hakham Tsefet on the first Shabbat after Shavout was 1 Tsefet 1:3-12. I will let you read the whole pericope (Paragraph) for yourself. I am only interested in the verbal connection for the sake of making my point.
1 Tsefet 1:5 by the power of G-d, having been kept through faithfulness to a safety ready to be revealed in the end time;
The Lutheran Pastor Franz Delitzsch has made a Hebrew translation of the Nazarene Codicil. This translation is a blessing and a curse. It is often filled with certain theological undertones that are not acceptable. However, it is the best Hebrew translation of the Nazarene Codicil to date.
I will transliterate his translation of key words for this verse. When Hakham Tsefet speaks of the “power of G-d” it would read as follows in Hebrew “hashumrim b’oz Elohim.” The Hebrew “b’oz Elohim” is transliterated to read b’oz. However, in Hebrew it is written the same way that we would write Boaz. The Hebrew word Elohim also means “judge.” Therefore, the phrase “hashumrim b’oz Elohim” can be read “Boaz the Judge.” Hakham Tsefet cleverly coded into his pericope a connection to the season.
So, what does all of this have to do with twitter? Strange you should ask.
We are currently reading in the book of Vayikra as mentioned above. We are reading about the leper and have been for the last couple of weeks.
The primary crime of the Leper is one of “lashon hara” specifically malicious talk.
Rashi says, “Since afflictions come about because of malicious talk, which is an act of verbal twittering, therefore, there was required for [the sufferer's] purification, birds that constantly twitter with chirping of sound.”
Rashi here invokes the crime of “lashon hara” or malicious speech. According to the Jerusalem Talmud, the crime of “lashon hara” is the equivalent of idolatry, licentiousness, and murder COMBINED. Soiling someone else’s reputation by spreading such speech is a major criminal offense; the punishment of leprosy fits this crime by spreading sores over the body of the gossiper (informer – heretic). Just as gossip infects and taints the lives of its subjects, so does leprosy infect and taint the gossiper (informer – heretic). Therefore, the purification rite must include twittering birds to symbolize the leper’s missteps.
WOW
However, I want to make one final point here.
The leper is excommunicated or excised from the camp. He is “karet” cut off from the Presence of G-d. Actually, he is “cut off” from everything, friends, family ect. What does a Leper do all day? He does introspection. He looks at himself and considers all the verbal twittering that got him in this mess. He looks deep inside and does “teshuvah” repentance. Do you find it odd that we should be reading about the introspection of a leper when we should be doing introspection in preparation for Rosh Hashanah and Yom Kippur? Do you find it interesting to read of a leper doing repentance when we should be repenting?
I am more and more amazed at this phenomenal reading cycle from antiquity. It is a lot of work but it is all worth it.
I cannot take any of the credit for the amazing connections and brilliant fitting together of this wonderful puzzle. I must give credit to His Eminence Rabbi Dr. Yoseph Ben Haggai and the 30+ years he has devoted to the restoration of a lost reading schedule full of wonder and amazement.
In conclusion I am not against twitter or its use. Please do not read that into the story. I only used “twitter” as a verbal connection to this time and season. However, I would rather Torah Focus than twitter any day. 
Shalom ubrakot
