Igeret to The Bereans (Hebrews) Ch.1

Hakham Shaul’s School of Remes
Igeret to The Bereans (Hebrews)
TS_NC-123 – Ellul 13, 5781 August 30, 2021
Commentary to Hakham Shaul’s School of Remes
Literal Equivalent translation by H. Em. Rabbi Dr. Eliyahu ben Abraham

1:1 The last  days have begun, God through His son(s) has fully revealed His nature and His purpose which stretches back through the prophets to creation. The son has made it possible for sins to be purged away. He has been exalted to G-d’s right hand, and has been given a supreme title, higher than that of angels.

Ellingworth, Paul. Hebrews. Wm. B. Eerdmans Publishing Company, 2015. p.89

These opening verses show the magnitude of Messiah’s character. This revelation of Messiah is couched in allegorical terms. However, these terms can also be understood through So’odic imagery and language. Here in the opening of the Igeret to the Bereans (Hebrews) the language and content are a mingling of both hermeneutic worlds. The person of Messiah in the Igeret to the Bereans is that of Messiah a human figure and agent of G-d but NOT G-d Himself. Heb 1:3 in allegorical/So’odic terms shows us that the figure of Messiah is more than just a human in the workings of G-d and man. The Igeret to the Colossians reports… Col 1:15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: The imagery at hand is that of the emergence of Hokhmah (Wisdom).

“In the beginning, God created (Genesis 1:1). This is the first commandment of all, called awe of Adonai, which is called beginning, as is written: The beginning of wisdom is awe of Adonai (Psalms 111:10), Awe of Adonai is the beginning of knowledge (Proverbs 1:7). For this entity is named beginning; it is the gate through which one enters faith. The entire world is based upon this commandment.

Daniel C. Matt. The Zohar: 1 (The Zohar: Pritzker Edition) (Kindle Locations 2811-2813). Stanford University Press. Kindle Edition.

In antiquity. See Hebrew New Testament, The Hebrew New Testament is 1991 Revision of Modern translation from the Bible Society in Israel. הָאֱלֹהִים אֲשֶׁר דִּבֵּר מִקֶּדֶם פְּעָמִים רַבּוֹת וּבִדְרָכִים רַבּוֹת אֶל הָאָבוֹת בְּיַד הַנְּבִיאִים, From the east – Mikkedem. We should also note that this word is associated with the most ancient man i.e. One can easily see “kadmon” in Mikkedem alluding to Adam Kadmon. Thus, Kadmon means the “original man” or the man from the “East” or from antiquity implying before other aspects of creation. Thus, he was created first in thought and eventually became the “pattern” for Adam HaRishon.

Midrash Rabbah – Genesis 8:10 R. Hoshaya said: When the Holy One, blessed be He, created Adam, the ministering angels mistook him [The Divine] and wished to exclaim ‘Holy’ before him. What does this resemble? A king and a governor who sat in a chariot, and his subjects wished to say to the king, ‘Domine! (Sovereign)!’ but they did not know which it was. What did the king do? He pushed the governor out of the chariot, and so they knew who was the king. Similarly, when the Lord created Adam, the angels mistook him [for a divine being]. What did the Holy One, blessed be He, do? He caused sleep to fall upon him, and so all knew that he was [but mortal] man; thus it is written, Cease ye from man, in whose nostrils is a breath, for how little is he to be accounted (Isa. 2:22)!

From this Midrash we can see the value of man in the eyes of God. His elaborate creation albeit Midrashic sets the stage for humanity to understand their worth and value and occupation. This teaches us how we should conduct ourselves as ambassadors of G-d. Herein we can see that Mashiach is created minimally on the same level. However, Hakham Shaul in the Igeret (Letter) to the Bereans – Hebrews shows the grandeur of Mashiach.

many parts (portions and pieces): Perhaps we could say in 175 (many) portions … πολυμερῶς, (πολυμερής), by many portions: joined with πολυτρόπως, at many times. Fragments or fragmentated portions. Yet we cannot set aside the context of the many portions and things spoken by the Prophets. Thus, the mode of communication may not have been a fixed norm. However, the vehicle is – was always prophetic or “prophecy.” We might say that there was not a refined normative system for communicating G-d’s will and purpose to the Jewish people. Or we might also note that the Jewish people were NOT in unity and therefore the communication had to fit the situation. However, we cannot believe that there was no normative mode of communication. It is evident in Jewish history the G-d communicated to His people just as Hakham Shaul’s is pointing out, in many modes and many times. Here Hakham Shaul’s point is the the voice of this son is added to the many voices that have resonated throughout history.

Aboth 1.1 Moshe received (kibal) Torah at Sinai and handed it on to Yehoshua, Yehoshua to elders, and elders to prophets. And prophets handed it on to the men of the great assembly.

The forefathers and the prophets: Messiah among the Ambassadors of G-d, i.e. the Prophets and Elders … M’Caul, Joseph. The Epistle to the Hebrews, Paraphrastic Commentary, with Illustrations from Philo, Mishnah, Gemara and Rabbinic Writers. Longmans, Green, And Co, Paternoster-Row, 1871. p. 8

Note some examples, the Shekinah, the Urim and Thumim and Prophecy. This is not a limitation on how G-d spoke. He spoke wherever and whenever He needed by whatever means He wished.

last days having begun: My first translation, “but in the last (end) of these days.” The inception of the Final Redemption.”

given us a message (a Mesorah): Expressed Himself through His delegated son (s).

His:  implied

Thus, the letter to the Bereans is a recapitulation of the Masorah of Mashiach albeit a small fragment.

through His (Ben, B’ne Elohim) son(s,): Wallace also correctly notes that “the force is clearly qualitative” and “the point is that God, in his final revelation, has spoken to us in one who has the characteristics of a son. His credentials are vastly different from the credentials of the prophets.” Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids, Mich.: Zondervan, 1997), 245.

The Son: The “son (s)” = The B’ne Yisrael, The Kings of Yisrael, The Sages (Hakhamim) of Yisrael (The Jewish People) and in this case Messiah.

who G-d: Literally “He,” meaning G-d.

appointed heir (s): The Son(s) are the “heirs” of all “things” meaning “D’barim” (words). Thus, their words – D’barim were used to create the material worlds. And more properly the “Kingdom of G-d.” Also note the distribution of possessions with the death of the father always granted a double portion to the “first-born” son. Thus, we see the subtilty or reference to the “Priesthood of the firstborn” here. Note also Daniel 7:13-14 …  Messiah’s words are the prefigurement of Divine thought that emerge in the process of emanation.

Dan. 7:13 “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. ¹⁴ Then to him was given dominion and glory and a kingdom (of Jewish Administration), that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which, will not pass away, and his kingdom the one, which will not be destroyed.

Thus, we can see that this is a reference to Messiah and the days of Messiah. A “kingdom” of the Hakhamim, the kingdom (governance) of G-d through the Hakhamim and Bate Din as opposed to human kings, Cf. Mk 1:14-15 See also Psa. 2:8

Heir of all things: This is a reference to all the teachings of the “forefathers and Prophets.” Thus the “Son” is the repository of “all things” taught in antiquity.

To the ends of the earth, to the nations c.f. Matthew 28:18, Mk. 16:15-16

who, being the being radiant: After being made (elected) the heir Mashiach becomes the radiant reflection of G-d.

 2 Cor 4:3-4  But also if the Mesorah is hidden (concealed), it is hidden (concealed) to those determined to be destroyed, ⁴ in whom the god of this age has blinded the minds of the unfaithful ones, so that the light  (Ohr HaGanuz) of the glorious Mesorah of Messiah (who is the image of God) should not dawn on them.  …

“should not dawn” meaning that they are refused any understanding of spiritual significance. Practicing the Mesorah produces a radiance in the faithfully obedient life.

Radiance: in Jewish ideology spans from Creation, “Let there be light” to the Olam HaBa.” (Berakhot 17a:12) It is a phrase commonly used as a reflection of G-d and or His presence, i.e. Shekinah. It is also usikinged of Torah Scholars, Rabbis, the Sun, Moon and most importantly the Messiah. None of these manifestations of Radiance cause the agent to be considered “G-d.” The first light-bearers fell because they were delinquent in their duties. Yehudah 1:6 Now the heavenly messengers that did not keep their Divinely appointed position of pre-eminence but forsook their proper sphere (station) are kept under guard in everlasting chains in deepest darkness for the great day of judgment. With the “fall” of these appointed agents the cosmos became dark.  (B’resheet) Gen. 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God (Messiah, Ber34b, Midrash Rabbah II.4 ) moved (agitated) upon the face of the waters. The spirit of G-d, (Elohim) is a reference to Messiah. Thus, as we will see the role of Messiah in history is that of reparation. As G-d’s agent, like all of His (G-d) agents, Messiah reflects the “Radiant Glory” of G-d. This was also true of Moshe when the B’ne Yisrael (children of Israel) saw his radiant face.

Radiating brightness:  is the second character reflecting the primer brightness of the source, in this case G-d.

ἀπαύγασμα, ατος, τό — radiance, effulgence, in the sense of brightness from a source; pass., reflection, i.e. brightness shining back. In the present case Messiah (the son) is the radiating brightness reflection the “Glory” of G-d, the source.

Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 99). Chicago: University of Chicago Press

brightness and reflection: G5481 χαρακτήρ charaktḗr; meaning the tool for engraving or the engraving itself. This bears a great deal of connection to the Mitzvoth in that they were originally engraved by the hand of G-d. Thus, Messiah is the engraving of the Torah and Mitzvoth. Cf. (Shemot) Exo. 32:16. This is also a boarder on So’odic thought. Messiah is Torah, the secrets of the Torah. These “Secrets” are printed in a parallel column of the main body of the Zohar. Cf. The Zohar = [Sefer Ha-Zohar]. Pritzker ed. Stanford, Calif: Stanford University Press, 2004. Vol 1. p. 462

(Yechezel) Ezekiel 1:28, 11:23, (Yochanan) John 1:1,14

reflection of His G-d’s glory: (Yechezel) Ezekiel 1:28 “This was the appearance of the likeness of the glory of the LORD.” That Yeshua has become heir of all things entitles him to bear the image of G-d. This is a legal designation. Furthermore, the glory off the LORD is the identification of the legal presence of G-d. The Legal Presence manifest in Yeshua then is directly related to the Legal obedience of the B’ne Yisrael. Thus, Yeshua and the “Sons of G-d” are responsible for the Legal status of the B’ne Yisrael.

Abodah Zarah 3a the Jewish people that they fulfilled the Torah in its entirety. The nations say before Him: Master of the Universe, is there a father who can testify about his son? As it is written: “Israel is My son, My firstborn” (Exodus 4:22). Since God is considered the Father of the Jewish people, He is disqualified from testifying on their behalf. The Holy One, Blessed be He, said to them: Heaven and earth will testify about them that they fulfilled the Torah in its entirety. See below

The word χαρακτήρ is couched in Kabbalistic language and thought. The key to differentiating Symbolism (So’odic thought and teachings) from Allegory is although an allegory uses symbols, it is different from symbolism. An allegory is a complete narrative that involves characters and events that stand for an abstract idea or event. A symbol, on the other hand, is an object that stands for another object, giving it a particular meaning. Thus, we see the Allegorical “narrative” about Messiah in the present pericope of Hebrews (Bereans). χαρακτήρ is also translated as “stamp” or seal. These being the reflection of the primal “stamp” Thus, χαρακτήρ is the stamp of G-d as is seen in Messiah. See Colossians 1:5 above

exact replica of His essence: ὑπόστασις – 2 . “to place oneself under (concealment),” TDNT Vol. 8, p. 572.  This essence is not a material or physical thing. Thus, Messiah is the expression or physical representation of a spiritual thing. The idea is that G-d (and His thoughts) is “concealed” and the pattern for the physical manifestation of Messiah. As the Zohar speaks of G-d and His creative beginning … “When the most Mysterious (concealed of the concealed –  The Ein Sof of Keter, the most hidden recesses of divinity) wished to reveal Himself, He first produced a single point (Hokhmah) which was transmuted (ascended to become i.e. Logos) into a thought, and in (from) this He executed innumerable designs (Sefiroth), and engraved (Binah) innumerable gravings. Within it drew all the drawings, graved all engravings, carved within the concealed Holy Lamp (B’resheet 1.3). The Zohar = [Sefer Ha-Zohar]. Pritzker ed. Stanford, Calif: Stanford University Press, 2004. Vol 1. p. 8ff. The Concealed Holy Lamp is Keter (or possibly Hokhmah) the Light Bearer, i.e. Messiah. Cf, B’resheet 1.2

Of majesty on high: “Keter” the Divine will

The right hand: Having achieved a seat, position next of Hokhmah below “Keter” the Divine will. This power or ability is thus the ability of Chesed. Therefore, the messenger of the L-RD can manifest both Chesed (lovingkindness) and Din (judgment and justice).  Here he is depicted as possessing the quality of Lovingkindness.

Ispaqlarya

elevating and transforming: Here in we see the exhibition of the Messianic office. The role of “Messiah” is very detailed and extensive. This office of Agency extends to the time before creation. Messiah’s role is not only to repair and rectify errors in history (here we are in no way implying that G-d failed in any event. Fractures have been on the part of spheres or human frailties and weaknesses). Messiah also has the role of Elevation and Transformation. Messiah is holding up all creation. Thus, φέρω phérō /נשא  carries the meaning of bearing the responsibility for the cosmos. Herein Messiah bears the responsibility of carrying out the redemptive plan of G-d. He “bears the burden” or accepts the responsibility for its goal and completion. For φέρω see Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., pp. 1051–1052). Chicago: University of Chicago Press. Forנשׂא   Koehler, L., Baumgartner, W., Richardson, M. E. J., & Stamm, J. J. (1994–2000). The Hebrew and Aramaic lexicon of the Old Testament (electronic ed., pp. 724–727). Leiden: E.J.

Also, the imagery that is evoked here is that of bearing up the Holy Ark. The Cohanim carried or bore up the Ark. Here the allegory is that of bearing up the legal essence of the “Word of G-d.” The Holy Ark is a communication device whereby G-d speaks to His servants. (Shemot) Exo 25:22. The “Ark of the Covenant” is one of the Legal devices related to the Divine Presence as are the Pillar of Fire and the column of Smoke or pillar of the Cloud.  Thus, we can see Messiah as G-d agent… 1) Holding up the Holy Ark, 2) Bearing up, supporting the Word of G-d. However, we must qualify the “Word of G-d” as things spoken by G-d therefore including the Oral Torah which has been spoken by His agents.

all things: This is elucidated in the Definitions of φέρω. See Zondervan. The Amplified Study Bible, Leathersoft, Brown. Zondervan, 2017. Heb. 1.

by the spoken word: ῥῆμα rhḗma; always spoken or a spoken word or oration.This is also the basis for the common prayer called Shehakol, “Blessed are You, L-rd our G‑d, King of the universe, by Whose word all things came to be.”

virtuous power: Here we refer to the Greek word δύναμις dúnamis; in the LXX it is translated as Sept. for חַיִל, נְבוּרָה, עֹז כּחַ, צָבָא (an army, a host); strength, ability, power. We make this translation based on Mk 5:29-30 where “virtue” goes out of Yeshua with the woman with the issue of blood. See KJV Mk 5:30 Also note how this connects to the next phrase in our pericope.

word of His virtuous power: Blessed are you oh L-rd king of the universe who has brought all things by the word of His power.

having made his: Purification Buchanan, George Wesley. The Book of Hebrews: Its Challenge from Zion. Eugene, OR: Wipf & Stock Publishers, 2006. p. 29

ritual purification: By passing through the heavens – ritual cleansing.

the right hand of majesty:  Having achieved a seat next of Hokhmah below “Keter” the Divine will. This power or ability is thus the ability of Chesed. Therefore, the messenger of the L-rd can manifest both Chesed (lovingkindness) and Din (judgment and justice).  Here he is depicted as possessing the quality of Lovingkindness.

having become:  Note here that there is a progress of “becoming better.” This is not a quality of deity.

much superior:  THRU+CARRYING-more, more-excellING

the messengers – angels: The agency of Messiah reaches beyond the “ministry” of the Messengers (Angels). The occupation of Messiah is cosmic per se while the ministry of an angel is confined to a simple message or minute mission.

Authority: ὄνομα – ónoma “Name” is an allegorical reference to the authority of  a person. Thus, Messiah has a greater “name” which meansauthority that he has a greater authority in that he has a greater name than they. (II) Implying authority, Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.

The name “Yeshua” meaning salvation – redemption has not been given to any other or to any angel. Angels are messengers, healers and warriors but only G-d and His Messiah are equated with redemption and salvation.

unto which of the malakim: to which of His messengers has he said “you are My son…”

υἱοὶ Θεοῦ sons of G-d, implying inheritors of the nature of G-d; implying participants in the glory of G-d.

b. Abodah Zarah 3a the Jewish people that they fulfilled the Torah in its entirety. The nations say before Him: Master of the Universe, is there a father who can testify about his son? As it is written: “Israel is My son, My firstborn” (Exodus 4:22). Since God is considered the Father of the Jewish people, He is disqualified from testifying on their behalf. The Holy One, Blessed be He, said to them: Heaven and earth will testify about them that they fulfilled the Torah in its entirety.

Thus, the “sons of G-d” are those who fulfill the Torah in its entirety.

Luqas — Luke 1:5-6 And now it happened in the days of Herod, king of Y’hudah, that there was a Kohen (priest) named Z’kharyah, of the (priestly) division of Aviyah. And he had a wife from the daughters of Aaron, and her name was Elisheba. ⁶ And they were both Tsadiqim (righteous/generous) before God, walking blamelessly (sinless) in all the mitzvoth (commandments) and statutes of the Lord.

And again: πάλιν, 1. anew, again, [but the primary meaning seems to be back; joined to verbs of all sorts, it denotes renewal or repetition of the action:

Thayer, J. H. (1889). A Greek-English lexicon of the New Testament: being Grimm’s Wilke’s Clavis Novi Testamenti (p. 475). New York: Harper & Brothers.

This comment and phrase is used frequently here to show a succession of events albeit not necessarily in any specific order. שׁוּב (shub) in Hebrew carries the idea of return, possibly to a certain point. Consequently, we are called to see a succession. Each point adding to the continuing occupation of Messiah.

a. joined to verbs of all sorts, it denotes renewal or repetition of the action:

when he brings the firstborn into the inhabitable world: Seeing Messiah through the ages in figures is the best way to see the overall role of Messiah in history. It also allows to see into the future giving prophecy as to what we will see and what we should.

the firstborn: A great deal of material concerns the identity of the firstborn son. We have learned that the “firstborn” is a reference to the B’ne Yisrael. See Ex 4:22 above. However, when we interpret Bereans – Hebrews from the hermeneutic of allegory, the firstborn actually speaks of the “Priesthood of the firstborn.”  This statement shows it is the “Priesthood of the Firstborn” which takes preeminence in the mind of G-d. And we can now see the vantage point of the “Firstborn.” The malakim (angels) pay homage to them.

Yisrael G-d’s firstborn, Messiah G-d’s firstborn: All references to being the Firstborn concerning Yisrael and Messiah are to be understood as figurative (allegorical) speech. G-d cannot “literally.” To give birth to a nation or an individual is allegorical language. Therefore, we must understand the true logic and meaning of the phrase. When was Messiah brought into the inhabitable world? As a human being we can look at passages in the Tanakh and Nazarean Codicil as an allegory of his birth. Likewise we would see that these pasukim (verses) are pictorial images that will give greater insight into Messiah’s personality, character and role in the cosmos.

Furthermore, the mentioned creation of Adam as glorious as it may have been cannot match the glory and radiance of Messiah. The Midrash below shows the grandeur of Adam’s creation.

Midrash angels confusing Adam with the creator: Genesis Rabba 8:10 see above

Said R’ Hosha`ya: In the moment that the Holy One created Adam HaRishon, the first Human, the ministering angels erred and sought to say ‘Holy/Qadosh’ before him (to worship him) . . . What did the Holy One do? ‘He cast upon him deep sleep’ [Gn 2:21] and all knew that he was Adam.

The cited allegorical – Midrashic view shows the grandeur of Adam and consequently Messiah. This grandeur does not make either Adam or Messiah G-d. But as noted above (see Radiance) the occupation of Messiah is a lengthy process. However, the role of Messiah thought it spans the distance of human history is already in progress.

In the Ani Ma’aim the Rambam shows that we believe in the coming of Messiah and that even though he tarries we wait for him. Furthermore, this whole concept alludes to the fact that we should not become discouraged as we are in the in the birth pangs leading to the Messiah, and in every generation the souls become smaller, and how is it possible for us to achieve the final redemption?

Malakim:(I) A messenger, one who is sent in order to announce, teach, perform, or explore anything

The angels of the seven churches are probably the bishops or pastors of those churches

Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.

a human messenger serving as an envoy, an envoy, one who is sent

Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 8). Chicago: University of Chicago Press.

Ministers — λειτουργός leitourgós those who serve in the lectionary. Here we takes this to mean those who use an ancient lectionary (Triennial 3.3 years). This does not mean it was ancient to them and it was not in use then. It means that it is ancient to us and we labor to reinstate it. However, on a larger scale the leitourgós  relates to Torah Scholars, Hakhamim and the Sages.

a flame of fire: Debarim 33:2  “And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and He came with ten thousands of Tsadiqim  from his right hand went a flashing fiery Torah from them.” D’barim 4:11 the whole mountain was a flame of fire.

From these passages we see that the Torah is equated with fire. The Fiery Torah: is the Special Torah Secrets, as is the pillar of fire. Therefore allegorically speaking the secrets of the Fiery Torah were perused by the Jewish people.

Taking a synopsis of Philo’s view of Logos/Memra/Dabar of G-d. We can determine the depth of the soul and its association with the Torah of fire, black fire on white fire. When the final soul is accounted with Logos/Memra/Dabar of G-d then the rejoicing will begin! The depth of meaning we find here reaches to the most mystical thoughts. Every soul is a Logos/Memra/Dabar of G-d. These “ideas” must play their part in the concert of cosmic history. Each idea (Logos) has cosmic value and, as real beings, a Logos or a pure mind, that contains within itself its thought of the intelligible world, which in its turn consists of the “ideas” of G-d. These ideas dance like fire and encountered each other as they perform the cosmic melody of G-d’s intentional idea.

Abot 2:10 They [each] said three things. R. Eliezer says, “Let the respect owing to your fellow be as precious to you as the respect owing to you yourself. “And don’t be easy to anger. “And repent one day before you die. “And warm yourself by the fire of the sages (Hakhamim), but be careful of their coals, so you don’t get burned. “For their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is like the hiss of a snake. “And everything they say is like fiery coals.”

On the simplest level, black fire refers to the letters of Torah, the actual words, which are written in the scroll. The white refers to the spaces between the letters. Together the black letters and white spaces between them constitute the “whole” of the Torah. On another level, the black fire represents the peshat, the literal meaning of the text. The Rabbis point to the importance of peshat when stating “the text cannot be taken out of its literal meaning.” The white fire, however, represents ideas that go beyond the peshat. It refers to ideas that we bring into the text when we interact with it. This is called darash-interpretations, applications, and teachings that flow from the Torah. The darash are the messages we read between the lines i.e. the Oral Torah. The white spaces catapult us into the realm of the limitless and the ever-changing, ever-growing. They are the story, the song, the silence. Sometimes I wonder which speaks more powerfully, the black, rationalistic letters or the white, mystical spaces between them.

b. Chullin 137b  I remember when I sat seventeen rows behind Rav, who sat before Rabbi Yehuda HaNasi, and fiery sparks emerged from the mouth of Rav to the mouth of Rabbi Yehuda HaNasi, and from the mouth of Rabbi Yehuda HaNasi to the mouth of Rav, and I did not know what they said, due to the profundity of their discussion.

Sifre Devarim No. 343: From His right a fiery law to them (Deut. 33:2). This verse teaches that the words of Torah are compared to fire. Just as fire is delivered from Heaven [that is: lightning], so too the words of the Torah were given from Heaven, as is said, You yourselves saw that I spoke to you from the very heavens (Ex. 20:19). Just as fire exists perpetually, so too are the words of the Torah eternal. Just as a person that is too close to a fire is burned and if he is too far coldness [results], so too with the words of the Torah. As long as a person is involved in them, they are life-giving, but when one removes himself from them, they kill him. Just as they use fire in this world and the World to Come, so too are the words of Torah used in this world and the World to Come. Just as fire makes an imprint upon the body of anyone who uses it, so too with the words of Torah – anyone who uses it, it will make an imprint upon him. Just as people who work with fire are recognizable within the general population, so too are the sages recognizable while walking about, in their conversations, and through their public activities. A fiery law for them (Deut. 33:2) – if it were not for the law that was given with it, no one could withstand it [that is: the fire].

 The Son: The “son (s)” = The B’ne Yisrael, The Kings of Yisrael, The Sages (Hakhamim) of Yisrael (The Jewish People) and Messiah.

Paraphrase and citation of Psalms 45:6-7 Psalm 45:6 Your throne, O God, is for ever and ever: the scepter of Your kingdom is a right scepter. ⁷ You love righteousness, and hate wickedness: therefore God, Your God, hath anointed you with the oil of gladness above your fellows.

Your Throne: Is present and will continue for all eternity. (Markos) Mark 1:14-15 ¶ Now after Yochanan (John) was arrested and put in prison, Yeshua came into the Galil, proclaiming the Mesorah (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).

θρόνος, Throne: The following are references to the Throne of G-d and possible functions of G-d on that throne. However, we must remember and realize that David in his Psalm and Hakham Shaul’s words are allegorical. Thus the throne can relate to the Legal institution of G-d through His agent and agencies. This being the Sanhedrin which is throne, chair of state, chair of a teacher and Sages, currently Rabbis, and the Beit Din or judge’s bench.

Scepter: Possible meanings of ῥάβδος (rabdos) ‘rod.’  Prophetic abilities, staff of office, rod of chastisement, shepherds staff, stroke .i.e. writing or stroke of a pen. However here we have a qualification, a Scepter of righteousness, or righteous generosity. “Righteousness” here means activities of G-d and His way of piety. Thus, there is an expected conduct when interacting with G-d or being one of His chosen people. Luqas (Luke) shows us this standard of life.

(Luqas) Luke 1:5-6  And now it happened in the days of Herod, king of Y’hudah, that there was a Kohen (priest) named Z’kharyah, of the (priestly) division of Aviyah. And he had a wife from the daughters of Aaron, and her name was Elisheba. ⁶ And they were both righteous/generous before God, walking blamelessly (sinless) in all the mitzvoth (commandments) and statutes of the Lord.

Kingdom: see Mark 1:140-15 above

You love those who love your Torah: teachings of justice belongs to those who love the Torah this is true allegorically and literally. This is more of an intentional translation. The text intends that the Torah is the love of G-d and all His creatures.

The companions of Messiah: Most authorities teach that this is not the angelic host with which we confer. I adopted the idea that his companions are those who have a share in the Olam HaBa. This then is most certainly the B’ne Yisrael and all the Gentiles who have turned to the Torah, Sages and Hakhamim for guidance in a Holy life. Furthermore, Messiah’s companions are those who share in his Mesorah, teachings on the Torah and Torah Sederim.

Igeret to the Romans 8:17 And as B’ne Elohim, sons of the Judges, we inherit their judgments (mishpatim and chukkot) now having our share in the Torah (inheritance) and having our share (inheritance) in Messiah’s Mesorah (Oral Torah) if indeed we endure the hardships of contending with the Yetser HaRa being united with Messiah so that we may also be dignified in his company (courts).

From G4862 and G1392; to exalt to dignity in company (that is, similarly) with: – glorify together.

Context is established above. We are not only wrestling with the Yetser HaRa we are given a share of the Torah. As B’ne Elohim we are committed to the courts of the Master’s legal proceedings. Here the magnitude of what is being said is staggering. The context shows that even Gentile converts have the ability to join the courts of his Majesty King Messiah.

The things of principle importance are the heavens and earth, the things being pursued.

Ratzon = desire = the root of Daat

The root of ratzon means “to run”. All motion begins at that point. The meaning of the Hebrew root for the word eretz (translated as land or earth), is running.

Shabbat is a taste of shamayim because on Shabbat you connect with the labors of the other six days. We do not go anywhere or do anything. This is a taste of what it means to be there, to be in shamayim.

Being a combination of Earth (desire) and the Heavens (there or to be there) we desire the “there” of the “Heavens” or the eternal dimension of the Neshamah.

They will eventually perish: The Heavens and earth as we know them today will become useless. G-d did not create the material world to be eternal. After the days of Messiah we will enter a place, time , dimension that is a greater dimension that will never end. The true nature of this place we cannot at present determine or describe.

subordinate messengers: the thesis of Hakham Shaul looks at the messengers as being inferior to Messiah. Therefore, to which of these agents did G-d ever invite to rule in or with the authority of the right hand.