TS_NC – #147 “VaEtChanan” – “And I Besought”

• Nazarean Talmud
• Sidra of “D’barim” – Deut. 3.23 — 4.24
• “VaEtChanan” – “And I besought”
• By: H. Em. Rabbi Dr. Eliyahu ben Abraham

School of Hakham Tsefet’s Peshat

Mordechai – Mk 13:24-31

¶ But after the days of affliction, as it is written, “For the stars of heaven and their constellations will not flash forth their light; The sun will be dark when it rises, and the moon will not shed its light.” (Isa 34:4) “Thus I will punish the world for its evil And the wicked for their iniquity; I will also put an end to the arrogance of the proud And abase the haughtiness of the ruthless. I will make mortal man scarcer than pure gold and mankind than the gold of Ophir. Therefore, I will make the heavens tremble, And the earthwill be shaken from its place At the fury of the LORD of hosts in the dayof His burning anger.” (Isa 13:10-13) “And all the host of the heavens will wear away, And the heavens will be rolled up like a scroll; All their hosts will also wither away As a leaf withers from the vine, Or as one withers from the fig tree. (Isa 34:4)
And then they (the gentiles) will see the sonof man(Heb. “ben Adam” = Messiah as a human being) comingwith miraculous power in clouds and much honor [as it is said: “And to him was given dominion, glory, and a kingdom, that all the gentiles, nations and men of every language might serve him. His dominion is an everlasting dominion which will not pass away; and his kingdom is one which will not be destroyed.”] (Dan 7:13-14). And then he (the Messiah) will send (his) messengers to gather his (G-d’s) elect (the Jews) from the four winds, from one end of the heavens and earth to the other. But from the fig tree learn a lesson: when the branch is tender (full of sap) it puts forth leaves, you know that summer is coming: And therefore, when you see these (things) you will know (recognize that) I am approaching the door. Amen ve Amen, I tellyou that generation (will) not pass until all these things happen. The (present) Heavens and the earth will pass (come to an end) but my words (Mesorah – The Oral Torah) will not pass (become invalid).

School of Hakham Shaul’s Tosefta

Luqas – Lk 21:25-28-33

“And there will be signs in the sun and moon and stars, and on the earth distress of Gentiles in perplexity from the noise of the sea and its surging, people fainting from fear and expectation of what is coming on the inhabited earth, for the powers of the heavens will be shaken. And then they will And then they (the gentiles) will see the sonof man(Heb. “ben Adam” = Messiah as a human being) comingwith miraculous power in clouds and much honor [as it is said: “And to him was given dominion, glory and a kingdom, that all the gentiles, nations and men of every language might serve him. His dominion is an everlasting dominion which will not pass away; and his kingdom is one which will not be destroyed.”] Dan 7:13-14 But when these things begin to happen, stand up straight and raise your heads, because your redemption is drawing near!”

¶ And he told, gave them an analogy: “Look at the fig tree and all the trees. When they put out foliage, now you see for yourselves and know that by this time the summer is near. So also you, when you see these things happening, know that the kingdom/Governance of God through the Hakhamim and Bate Din is near. Truly I say to you that this generation will never pass away until all things take place! The Heavens and earth will pass away, but my words (Mesorah – The Oral Torah) will never pass away (become invalid).

 Nazarean Codicil to be read in conjunction with the following Torah Seder

 Commentary to Hakham Tsefet’s School of Peshat

A superficial look at the present pericope will reveal an amazing sermon. The structure yields itself to the Yelammedenu sermon style and structure. Here we would suggest that the Yelammedenu sermon relates to the New Moon and or possibly even Pesach. If the Yelammedenu sermon centers on Pesach, we would suggest that the redemptive aspects of Pesach are the central theme.

Ambrose of Milan[1]notes that this section of Mordechai[2]relates to the “eclipse of the moon.”[3]However, Ambrose relates the light of the Moon to the “holy church.” While we disagree with his points on the relation to the “holy church”, we also noted the relation to the New Moon. Hakham Tsefet’s sermon covers a vast range of material from the Torah and Prophets as noted in the translation. The structure demonstrates Hakham Tsefet’s theological genius despite the claims that say he was only a collector of the materials.[4]If we can understand the Ambrose of Milan’s “holy church” to be the “Congregation of Messiah” we can sympathize with his analogy. Otherwise, we must part company suggesting that the New Moon relates to Messiah and his bride.

As we read the weekly Torah Seder and the pericope’s of Mordechai, we further realize the genius and message of Hakham Tsefet.

We believe the message is clear and evident. The message before us and Hakham Tsefet’s readings over the past weeks should be understood to say, “STOP PLAYING DRESS UP! Only the genuinely Torah Observant Nazarean Jew will be spared the difficulties mentioned by Hakham Tsefet. If the real Jews of the first redemption were spared from the plagues, which decimated Mitzrayim, we should learn a lesson. Furthermore, we should note that ONLY the FAITHFUL Jews, who marched through the wilderness, were permitted to enter Eretz Yisrael. These chapters of D’barim prepare the B’ne Yisrael for entrance into Eretz Yisrael.

Professor Jacob Neusner purports an amazing thesis in two of his books.[5]In short, Neusner purports that Eretz Yisrael replaces Gan Eden. Superficially, the notion sound ludicrous. However, when we follow Neusner’s thesis we realize that power of his argument.

1. The B’ne Yisrael replaces Adam
2. Eretz Yisrael replaces Gan Eden[6]

To determine these truths, we must use a Hermeneutic principle “the beginning is in the end and the end is in the beginning.”[7]One of the final aspects of Neusner’s thoughts, as in Maimonides Ani Ma’amim, is the resurrection of the dead. In its most fundamental terms, (Peshat) we realize that the resurrection of the dead will include ONLY those who accept that The Torah (and the Mesorah – Oral Torah) comes from G-d as a governance to life. We must reiterate that it appears to be a fundamental truth that the Mesorah governs life now; however, we suffer hindrance from the gentiles, which retards our ability to practice freely. Likewise, the Torah and its Mesorah will govern life in the world to come without the hindrance of the non-believers.[8]However, we are here now to harvest the souls of the Gentiles carrying the Divine spark of the Nefesh Yehudi (Jewish soul).

Just as Adam lost the paradise of Gan Eden, the B’ne Yisrael lost the land of Yisrael. Thus, we must ask ourselves a question. How will Eretz Yisrael be restored to the intended purpose of G-d? The way back to Eden is through Torah observance and acceptance of the Mesorah. Only when the Torah and Mesorah dominate life will we experience the true joy, which will be produced by the pangs of birth.

The generation lost in the wilderness forfeited their right to enter Eretz Yisrael. Their lack of faithful obedience brought about their excision as “B’ne Yisrael.” They, the generation of the wilderness, were excommunicated from the environment of G-d;[9]they were all consumed in the wilderness as Gentiles. The generation lost to the wilderness lost the right to be called “Yisrael.”[10]

While we can continue in this line of reasoning, the point we are making should be clear. “Yisrael” will be spared from experiencing the same troubles of the Gentiles. Therefore, it remains requisite to persevere as Nazarean Orthodox, Torah observant Jews.

 Footnotes

• The Bishop of Milan and teacher of Augustine who defended the divinity of the Holy Spirit and perpetual virginity of Mary. (333-397) Cetrdoc 0143,10.358; SSGF 1:4 Note: while I have cited Ambrose of Milan, I certainly DO NOT agree with his teachings. I have only cited this material to demonstrate the antiquity of the idea of this section of Mark relating to the New Moon.
• Mark
• New Moon
• Hooker, M. D. (1991). Black’s New Testament Commentaries: The Gospel According to Saint Mark. London: A & C Black Publishers Ltd. p. 2
• Neusner, J. (2001). Recovering Judaism, The Universal Dimension of Judaism. Fortress Press.
• Neusner, J. (2002 ). Handbook of Rabbinic Theology. Brill Academic Publishers, Inc.
• Neusner describes and defines Gan Eden as a place devoid of death where we are able to ever maintain a relationship with God. I would further the idea by saying Gan Eden is a place devoid of death where we can perpetually (through the Mesorah and Mitzvot) maintain a connection with G-d. Eternal life by Neusner’s definition is acceptance of the Dominion of God. See Recovering Judaism, The Universal Dimension of Judaism. Fortress Press. p. 97
• Professor Jacob Neusner also concurs with this hermeneutic; See Recovering Judaism, The Universal Dimension of Judaism. Fortress Press. p. 97
• Neusner makes the same statement, only he states the thought from the negative understanding of the concept. “Third, excluded from the category of the resurrection and the world to come, then, are only those who by their own sins have denied themselves that benefit. These are those who deny that the teaching of the world to come derives from the Torah or deny that the Torah comes from God, or hedonists.” See Recovering Judaism, The Universal Dimension of Judaism. Fortress Press. p. 101
• Gan Eden serves as a prototype of the environment of G-d. Therefore, the environment of G-d is that environment whereby we are surrounded by G-d or, the environment whereby we incessantly remain connected (through the Torah and Mesorah) to G-d.
• Neusner reports “Denying the stated dogmas (Torah and Mesorah – my thoughts) removes a person from the status of “Israel,” See Recovering Judaism, The Universal Dimension of Judaism. Fortress Press. p. 104