Literal Equivalent translation by H. Em. Rabbi Dr. Eliyahu ben Abraham
School of Hakham Shaul’s Remes
Romans
Therefore you are without defense,[1] O Gentile[2] man, every one of you who passes judgment. For in the judgment you pass on someone else, you condemn yourself, for you who are passing judgment are doing the same things. However, we know that the judgment of God through the Bate Din and Hakhamim is according to truth of the Torah against those who do such things. But do you think this, O Gentile man who passes judgment on those who do such things, and who does the same things, that you will escape the judgment of God? Or do you despise the abundance of His (God’s) chessed (loving-kindness) and mercy and patience, not knowing that the benevolence of God leads you to teshubah (repentance)? But because of the hardness and impenitence of your heart, you are accumulating wrath for yourself on the day of wrath and of the revelation of the judgment of God, who will render to each one according to his works: to those who, by tirelessness in good works, seek glory and honor and immortality, eternal life, but to those who act from self-seeking ambition disobey the truth of the Torah, and conform to wickedness, wrath and anger. There will be anguish and distress for every human being who does evil, of the Jew first and of the Hellenists, but glory and honor and peace (shalom) to everyone who does good works (i.e. works of kindness), to the Jew first and to the Greek. For there is no partiality with God.
¶ All those who sinned[3] without[4] (against) the Torah will also perish because of their lawlessness,[5] and all those who sinned under the Torah will be judged by the Torah.[6] For those who hear[7] the Torah are not found innocent (righteous/generous) before God, but those who actively walk (who have the power of self-control) the Torah will be declared innocent[8] (righteous/generous). So, when Gentiles, who do not have the (written) Torah, instinctively do what the Oral Torah demands, they are a principle to themselves even though they do not have the written Torah. They show that the work of the Oral Torah (the cosmic Torah) is written on their hearts. Their consciences[9] testify of this truth, and their discerning thoughts either accusing or excusing them on the day when God judges what people have kept hidden, according to my Mesorah through Yeshua HaMashiach.
[1] The language of the Court, Bet Din continues in this pericope further addressing Gentile judgment and Hakham Shaul as a Courtier.
[2] Contextually Hakham Shaul is speaking to Gentiles or possibly even Gentile converts. Therefore, his address must show the Gentile that he as an individual is incapable of passing “judgment” on others be they Gentiles or Jews.
Αναπολόγητος – anapologetos “without defense” clearly speaks to those who are without any defense for their actions. Αδικος – ádikos is a similar legal synonym meaning to be unjust or to lack righteousness/generosity. According to Zodhiates, the basic meaning of this word involves the assertion by human society of a certain standard expected by its people, which, if not kept, can bring forth ensuing judgment. Zodhiates, S. (2000, c1992, c1993). The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers. Strong’s G1349
[3] Even though the Gentile who lives “without the Torah” sins, he is still in violation of the Torah, because the Torah that defines sin. The aorist tense speaks of past sins; therefore, we translate the phrase in the past tense, sinned.
Hakham Shaul elucidates impartiality of v. 11 here in v.12. Regardless of status, the Torah is the standard of judgment.
[4] Or against the Torah
[5] Ignorance of the Torah is in no way an escape from G-d’s judgment by the Torah. As we will see all men are held accountable to the standard of the Torah.
[6] Opposition to the Torah and in or under the Torah are phrases that mark the boundaries between the Gentiles and the Jewish people.
[7] Ακροατής – akroates, the power or lordship that one has either over oneself or over something. Kittel, Gerhard, Geoffrey William Bromiley, and Gerhard Friedrich. Theological Dictionary of the New Testament. Grand Rapids, Mich.: Eerdmans, 1964. (2:339)
The same phrase is used in 2 Tim 3:3 where it is translated “without self-control.”
Therefore, we see from the use of ἀκροατής – akroates that those who only hear the Torah have no power of self-control. The “doer” hears (Shema) and controls his activities through Torah’s laws and maxims. Ακροατής – akroates, is associated with κράτος – kratos cosmic power.
[8] Δίκαιος – dikaios is translated in a number of ways, chief of which is righteous (generous). However, its dominance as chief is only by a small margin. Therefore, the idea of righteousness in δίκαιος – dikaios is also associated with innocence with the inference that they are judged and found innocent (righteous/generous). The implication is that those who walk the walk of the Torah are “free” (cf. Str. G1344, TDNT 2:111)
[9] “Conscience” here speaks of the pure soul that has not been corrupted by vile Gentile behavior. The unadulterated “conscience” can differentiate between the good and the bad. This is the power of the “Cosmic Torah,” i.e. Oral Torah, which is the fabric of the Cosmos.
Commentary to Hakham Shaul’s School of Remes
Textual context
We must begin by addressing the textual context of Hakham Shaul’s narrative before we discuss the allegorical implications of the text. Nearly all commentaries on Hakham Shaul’s Igeret (Letter) show that between Chapter 1 and 2 there is a shift and Hakham Shaul begins his address to the Jewish congregants in the Roman Synagogues. Arguing from the hermeneutic, Sevarah – logical deduction, drash or deductive[1] we can look at the pericope and easily determine that this is a fallacy. The first comment we will make is that we have a continued discussion on the “wrath of G-d.” Secondly, and most importantly we see that the idea of “judgment” being addressed can in no way be associated with the Jewish people. Even the novice to Greek knows that the word ἄνθρωπος – anthropos means “man.” In each instance where ἄνθρωπος – anthropos is used in this pericope, it appears in its singular form. Jewish ears should now be peaked. Why? Even the Jewish child who has yet to experience his Bar Mitzvah knows that it is impossible for a single Jewish man to pass judgment. Judgment always comes from a bench of three Hakhamim. Thirdly, the language and accusations Hakham Shaul is making deal with materials that are common knowledge to the Jewish people. The Jewish people do not need to be told, “(God’s) chesed (loving-kindness), mercy, patience and knowledge that the benevolence of God leads to teshubah.” Hakham Shaul speaks to his audience as if they are unaware of these truths. Therefore, we must insist that the contents at present do NOT apply to the Jewish people.
Illegitimate Judgment
The Peshat portion of our Torah Seder makes it abundantly clear that Hakham Shaul understood exactly what Hakham Tsefet was saying. Furthermore, he is undergirding the words of his Hakham and mentor. Hakham Tsefet shows that it will be the illegal judgment of the Roman administrator who actually condemns Yeshua to death by crucifixion. We have commented before on the illegitimacy of this decision. Firstly, the Tz’dukim knew they could not gather the Bet Din on the eve of Pesach. Consequently, they devised a plan to take Yeshua to Pilatos who they could bribe or coerce into the death penalty of a Tsaddiq. Hakham will argue the illegitimacy of Roman “authorities” in the near future. Therefore, we will cite the halakhic decision of the Nazarean Bet Din. However, we need not think that the Nazareans were alone in this decision.
Romans 13:1-10 Let every Gentile soul be subject to the governing authorities of the Jewish Synagogue. For there is no legitimate authority except that of the Jewish Bet Din from God, and the authorities of the Bet Din that exist are appointed by God. Therefore whoever resists the authority of the Bet Din resists the ordinance of God, and those who resist will bring judgment (of the heavens) upon themselves. For the Rulers of the Synagogue[2] are not a terror to good works (acts of righteousness/generosity), but to (those who do) evil. Do you want to (be) irreverent to the authority of the Bet Din? Do what is beneficial, and you will have praise from the same. For he (the Chazan)[3] is God’s servant to you for what is beneficial. But if you do that which is unprofitable, be afraid; for he (the Chazan)[4] does not bear the circumcision knife[5] in vain; for he is God’s minister (Deputy of the Bet Din), avenger to execute wrath on him who practices evil. Therefore you must be subject (obey), not only because of wrath but also for conscience’s sake. For this reason, the servants of G-d (Parnasim) are devoted to collections of dues. Pay all their dues: revenues to whom revenues are due, reverence to whom reverence (to the bench of three), fear[6] to whom fear, honor to (the Parnasim) whom honor (are due the honor of their office). Owe no one anything except to love[7] one another (following the guidance of the Masoret), for he who loves another has accomplished (the intent of) the Torah. For the commandments, “You will not commit adultery,” “You will not murder,” “You will not steal,” “You will not bear false witness,” “You will not covet,” and if there is any other negative commandment, are all summed up in this saying, namely, “You will love your neighbor as yourself.” Love does no harm to a neighbor; therefore, love is the summation (intent) of the Torah.
Colossians 2:16 Let no Gentile man therefore judge you but the body of Messiah (i.e. the Jewish people) in meat, or in drink, or in respect of an holyday, or of the new moon, or of the Sabbath days: For these are a shadow (prophecy/rehearsal) of things to come!
It should be evidently clear from these passages that the Gentiles have no place in judging Jewish Hakhamim. Why does Hakham Shaul make this argument in the present Torah Seder? It is evident enough that Hakham Shaul associates the Jewish Princes with true authority. Furthermore, we see their acts of generosity in the gifts that are bringing to the Mishkan. Allegorically we see that the Princes are undergirding and strengthening the “Temple of living stones.”
The Big Picture
The allegory posited by Hakham Shaul is that the Jewish Hakhamim must embrace their cosmic duty and “Talmudize the Cosmos.” Talmudizing the cosmos means restoring what was lost in the sin of Adam. The recent pericope to the Romans 1:25 we can see an allegorical picture of Adam’s sin.
“Who exchanged the truth of God with (for) a lie and worshiped and served[8] the creature (i.e. the Serpent/Nachash.) rather than the Creator, who is blessed for eternity.[9] Amen.”
The Nachash/serpent became the master of Adam and Chavah. They served the creature rather than the Creator. They accepted his lie and “God[10] gave[11] them over to the immoral cravings of their minds[12] (hearts), that their bodies[13] would become reprehensible[14] among themselves.”
The implications are clear, Adam and Chavah saw that they were naked and their bodies became reprehensible to them. Therefore, they covered their bodies with fig leaves. Why fig leaves? The fig is an allegorical representation of the Y’mot HaMashiach. Consequently, in their attempt to atone for their sin they thought they would usher in the Y’mot HaMashiach. We realize that there are deep So’odic implications here that we cannot discuss in Remes. Nevertheless, the wise will understand.
New Gan Eden
We have repeatedly returned to the thoughts concerning Gan Eden and the four levels of Hermeneutics. Our allegory demands that we look at Adam who lived in the Garden of Delight until he sinned. In order for the reparation of his sin, there must be a “new Adam.” Please take note that we did not say “Last Adam.”[15] Or, we might say that Adam must make a reparation for his deeds so that he can re-enter Gan Eden. The Sages of blessed memory envisioned this in the allegory of the B’ne Yisrael returning to Eretz Yisrael. But, how will the B’ne Yisrael be enabled to return to Eretz Yisrael? The short answer is when we (the B’ne Yisrael) come to a place of unity. However, this “unity” means that we must gather all the Nafshot Yehudi (Jewish Souls) from the four corners of the earth. We cite this prayer each time we recite the Shema.
In the minds of the Sages the B’ne Yisrael become the “New Adam” and Eretz Yisrael becomes the “New Eden.” How did the Hakhamim purport that the B’ne Yisrael would merit such a reward? The Talmud Yerushalmi gives us the answer.
- Peah 1:1 “He who performs the most good deeds inherits Gan Eden, but he who performs the most transgressions inherits Gehenna.”
Now the question should be asked, “why is the answer found in the Oral Torah?” And, why is it in the tractate “Peah.” The answer is obvious. Tractate Peah deals with agriculture (i.e. restoration of the Garden) and the corners of the field left to feed the poor etc. Therefore, we must deduce that the Oral Torah has the answers to how the B’ne Yisrael have become the “New Adam” and Eretz Yisrael” has become the “New Eden.”
Mal 3:4 “Then the offering of Y’hudah and Yerushalayim will be pleasing to the Lord as in the days of old and as in former years (i.e. Gan Eden).
The Sages saw “the days of old” and “former years” as a reference to the return to Gan Eden and not just a “former” state of Y’hudah and Yerushalayim.[16] The Sages found answers through “handkerchief hermeneutics.”[17] Just as the redemption from Egypt was a picture of the final redemption, the Hakhamim envisioned humanity’s return to Eden. And, just as Adam exiled himself from the Garden, Yisrael must exile itself for the sake of cosmic return and restoration.
Because the Hakhamim know the path to redemption they have lead us into the Great Exile. This is explained in understanding that the microcosmic restoration sheds light on the macrocosmic renewal. If the Hakhamim have lead us into exile for the cosmic reparation, they will certainly know when and how to bring us back to the Garden of Delight. Herein Yeshua, a son of “delight”[18] becomes an allegorical prototype of the Hakhamim.
אמן ואמן סלה
[1] Lopes Cardozo, Nathan T. The Written and Oral Torah: A Comprehensive Introduction. Northvale, N.J: Jason Aronson Inc., 1997. pp 123-5
[2] Corresponding to 1st Hakham, 2nd Hakham and Apostle 3rd of the bench of three – Chokhmah, Bina and Da’at
[3] The Mohel (circumciser) like the Chazan (cantor) embody the aspirations and authority of the local congregation and the Bet Din. (Jewish court of authority)
[4] Connected with the concept of Yir’ah, the fear of G-d. The ministry of the Sheliach – Chazan – Bishop
[5] Here when everything is contextualized we can understand the meaning of these verses. The Jewish authorities hold in their power the ability to allow or prohibit circumcision, acceptance of gentile conversion. Interestingly enough the Greek μάχαιραν holds the idea of some sort of contention. This is not always the case with the μάχαιραν, however in our present case the μάχαιραν is the judgment for or against conversion. The servant who holds the circumcision knife is the final word on ritual circumcision and conversion.
[6] Fear, Yir’ah is related to the Chazan or Bishop (Sheliach/Apostle of the Congregation)
[7] Here love, agape is associated with the Masoret – Catechist – Evangelist
[8] Abodah Zarah
[9] The contrast of G-d’s wrath is given in terms of Creator, who is blessed for eternity, meaning there is no end to His blessings.
[10] Note that no intermediary or intercessor could intervene. This is the action of G-d upon the deserving wicked. What is evident contra Dodd is the “judgment of G-d” as a judicial act. Dodd, C. H. The Epistle of Paul to the Romans. 7th Edition. London : Hodder & Stoughton, 1940. p. 55. However, we must refer to the opening pericope of our present Igeret (Letter) to the Romans. Romans 1:1 “Hakham Shaul, a courtier of Yeshua HaMashiach, called to be a Sh’liach, set apart by the Mesorah of God.” Hakham Shaul’s language is judicial. Therefore, we must read certain phrase as if we were in a judicial setting. Regardless the act is deliberate and a reaction to the conduct of the wicked.
[11] According to Dodd παραδίδωμι – paradidomi the disastrous progress of evil in society is presented as a natural process of cause and effect, and not as the direct act of God. Dodd, C. H. The Epistle of Paul to the Romans. 7th Edition. London : Hodder & Stoughton, 1940. p.55 However, we must assert that this “cause and effect” is middah kneged middah” and in turn the “judgment of G-d. Yet we must also concede to understand that actively judges the wicked.
[12] Hakham Shaul shows that the mindset of these men who resemble Jannes and Jambres in character is very corrupt. Because men are such fools and that is why God has given them over to the filthy things their hearts desire. And they do shameful things with each other.
[13] Hakham Shaul outlines idolatry in perfect clarity. However, the idolatry that he is outlining is not the idolatry that the B’ne Yisrael has ever succumbed too. The present “idolatry” is in every sense true idolatry; however, the circumstances mentioned by Hakham Shaul are “pagan idolatry” rather than what Yisrael has experienced. As such, pagan idolatry results in the deprivation of the human body created after the “image” of G-d. Furthermore, the deprivation of the “body” becomes communal and therefore, obliteration of societal ethics and mores.
[14] They do shameful things with each other.
[15] Cf. 1 Cor. 15:45
[16] Neusner, Jacob. Recovering Judaism: The Universal Dimension of Jewish Religion. Minneapolis, MN: Fortress Press, 2001. pp. 97-136
[17] Cf. Yesha’yahu (Isa) 46:10
[18] Cf. Mk. 1:11