Yeshua …. Where Art Thou?

September 14, 2016 at 6:02 pm Leave a comment

I was asked by a friend where Yeshua fit into our new Halak (Walk). I think my beloved said it best … I am not against Jesus.(We study the NT.) Without him I wouldn’t be where I am today but I am against mistranslated, out of context and just plain inserting an agenda to promote a belief system. This has a lot of interesting info and references. Isaiah sure looks like Israel ( Jews) to me. I could be wrong. I’m still learning and that’s endless. She was posting a link to an excellent article about Isaiah 53 http://nojesus4jews.weebly.com/sophiees-blog/can-isaiah-53-be-about-jesus …

 

That being said, let me elaborate. I told her (my friend that was asking about our walk) to let me “stew on it” and I would get back to her. Then I messaged her this,”I can tell you this, Yeshua is the Master Messiah and He is coming back!”

So, what does that really mean? Jesus (Yeshua) is not God incarnate. He is not some kind of 100% God and 100% man at the same time. Rabbi Hillel has an excellent article on this. Is Yeshua God?

Let me tell you about a Gilgul.

Deu 18:15 “יהוה your Elohim shall raise up for you a Prophet like me from your midst, from your brothers. Listen to Him,

The Prophet mentioned here is a Gilgul of Moses. That Prophet is Yeshua.

The Rabbi’s that we are studying under have dedicated their lives to proving this is the case. Our weekly Parashas are on the 3 1/2 year cycle, not the annual cycle. In them, we study the Torah, the Psalms, the Writings (Ashlamatah), the Pirque Abot and the Nazarean Codicil (New Testament).  Here is an example of last weeks study

Shabbat
בִּנְיָמִין
B’resheet (Gen) Gen. 49:27 – 50:26
Ashlamatah: I Sam 9:1-10
Special: Yeshayahu 51:12 – 52:12
Psalm 41:5-14
 
N.C.: Mk 4:35-41; Lk 8:22-25

Acts 14:8-18

If you would like to see the full study go to Elul.

I want to focus on Rabbi Eliyahu and Rabbi Haggai’s excellent study of the Nazarean Codicil. Luke 8:49-56 and Mark 5:35-43 tell the story of Yeshua raising a 12 year old girl from death. Here they are from e-swords  The Scriptures 1998+

(Luk 8:49) While He was still speaking, someone came from the ruler of the congregation’s house, saying to him, “Your daughter is dead. Do not trouble the Teacher any further.”

(Luk 8:50) And ?????, having heard, answered him, saying, “Do not be afraid, only believe, and she shall be healed.”

(Luk 8:51) And coming into the house, He allowed no one to go in except K?pha, and Ya?aqob?, and Yoh?anan, and the girl’s father and mother.

(Luk 8:52) And they were all weeping and mourning for her, and He said, “Do not weep, she is not dead, but sleeps.”

(Luk 8:53) And they were laughing at Him, knowing that she was dead.

(Luk 8:54) But taking her by the hand He called, saying, “Child, arise.”

(Luk 8:55) And her spirit returned, and she rose up immediately. And He directed that she be given food to eat.

(Luk 8:56) And her parents were astonished, but He ordered them to say to no one what had taken place.

Mar 5:35 As He was speaking, they came from the ruler of the congregation’s house, saying to him, “Your daughter is dead. Why trouble the Teacher any further?”
Mar 5:36 But having heard the word that was spoken, יהושע said to the ruler of the congregation, “Do not be afraid – only believe.”
Mar 5:37 And He allowed no one to follow Him except Kĕpha, and Yaʽaqoḇ, and Yoḥanan the brother of Yaʽaqoḇ.
Mar 5:38 So they came to the house of the ruler of the congregation, and saw a commotion, and much weeping and lamenting.
Mar 5:39 And coming in He said to them, “Why make this commotion and weep? The child has not died, but is sleeping.”
Mar 5:40 And they were laughing at Him. And when He had put them all out, He took the father and the mother of the child, and those who were with Him, and went in where the child was lying.
Mar 5:41 And taking the child by the hand He said to her, “Talitha, qumi,” which is translated, “Little girl, I say to you, arise.”
Mar 5:42 And immediately the girl rose up and was walking, for she was twelve years old. And they were completely astonished.
Mar 5:43 But He ordered them many times that no one should know it, and said that she should be given food to eat.

Now, let’s see how our Rabbis have interpreted these passages.

School of Hakham Shaul

Tosefta

(Luqas Lk 8:49-56)

Mishnah א:א

 

While he Yeshua was still speaking, someone came from the house of the Rosh HaKenesét, saying, “Your daughter has died; do not trouble the Rabbi (Hakham) anymore.” But when Yeshua heard this, he answered him, “Do not be afraid any longer; only trust (God), and she will be made well.” When he came to the house, he did not allow anyone to enter with him, except the Paqidim Tsefet and Yochanan and Ya’aqob, and the girl’s father and mother. Now they were all weeping and lamenting for her; but he said, “Stop weeping, for she has not died, but is asleep.” And they began laughing at him, knowing that she had died. He, however, with a strong hand took her with his Tallit by the hand and called, saying, “Child, arise!” And her spirit returned, and she got up immediately; and he gave orders for something to be given her to eat. Her parents were amazed; but he instructed them to tell no one what had happened.

 

School of Hakham Tsefet

Peshat

(Mark 5:35-43)

Mishnah א:א

As he (the Master) was speaking, there came from the Rosh HaKenesét’s house, certain, saying: “Your daughter has died, why do you still trouble the Master?” And Yeshua immediately, having overheard what they said, spoke to the Rosh HaKenesét, “Do not be afraid, only trust (be faithfully obedient to) in Ha-Shem.” And he (Yeshua) did not allow anyone to follow him, except Shimon HaTsefet, and Ya’aqob, and Yochanan the brother of Ya’aqob; And he came to the house of Yair the Rosh HaKenesét, and saw an uproar, much weeping and wailing. And having gone in he said to them: “Why do you make an uproar, and weep? The child has not died, but is sleeping.” And they were laughing at him. And he, having put everyone out, he took the father of the child, and the mother, and those with him, and he went into where the child was lying. And, having taken the hand of the child (having bound his Tsitsit on her hand), he said to her: “Talitha[1] Cumi!” which is, being interpreted: “She who is in the Tallit (a young girl before bat-mitsvah), arise!” And immediately the young girl arose, and began walking, for she was nearly twelve years old; and they were overcome with a great amazement, And he charged them sternly, that no one should know this thing. And he said that there be given to her something to eat.

 

[1] The feminine imperative has caused many scholars to stumble over this interpretation, failing to see the reference to the Tallit. However, the feminine imperative is unusual. The command to wear the Tallit is given to men therefore; the reference to the tallit in the feminine is awkward. Because Yeshua wraps the young girl in the tallit and wraps the fringe around her hand he speaks in the feminine gender of a masculine article/object i.e. Tallit.

Now, here is their commentary:

Commentary to Hakham Tsefet’s School of Peshat

 

This particular section of Mordechai is one, which is the least understood by Christian Exegetes. The reason for this is their lack of understanding of Jewish Halakha. In the previous pericope, we left off the Master having brought healing to a woman with an issue of blood for twelve years, and which healing rendered him in a state of ceremonial uncleanness because the woman had touched his Tsitsit. This complicated matters very much with regard to the healing of the daughter of Yair, Rosh HaKenesét (the President of the local Esnoga).

 

  1. 35 – As he (the Master) was speaking, there came from the Rosh HaKenesét’s house a certain, saying: “Your daughter has died, why do you still trouble the Master?” – As we read in the previous pericope, the healing of the woman with an issue of blood had rendered the Master ceremonially unclean and therefore complicating matters with regard to the Master’s ability to effect healing on this young girl. For the multitude and Yair, may have thought that it would be impossible for a ceremonially unclean person to be a conduit for Ha-Shem’s healing. But, if this was not problematic enough, news comes that the daughter of Yair has died. To understand the gravity and despair of the situation let us contrast Mordechai 5:23 with 5:35

 

5:23 – “My little daughter is sick unto death, please having come, you may lay on her your hands, so that she may be saved, and she will live.”

 

5:35 – “Your daughter has died, why do you still trouble the Master?”

 

In verse 23 we breathe a deep cry of hope, but now it appears that the time for hope has vanished and it is time to call for the mourners. The messengers even add a note of cruelty: “Why do you still trouble the Master?” Young’s Literal translation has even a more vivid expression capturing the intention of the Greek: “Why do you still harass the Master?” From all in the congregation present, Yair still believes deep within him that there is still hope, that the great Master of Halakha before him can find a way to beseech G-d to restore his daughter to life and health within the bounds of Halakha. Yair is not an ordinary man, he is the Rosh HaKenesét (the President of the local Esnoga) and a man of deep faithful obedience, acquainted with the workings of G-d’s governance in the heavens and on earth.

 

What no one present, in an atmosphere charged with great negativity, despite the witnessing of the miraculous healing of a woman with an issue of blood for twelve years by G-d through the Master, could contemplate was what G-d, most blessed be He was trying loudly to indicate. Ha-Shem, most blessed be He, was loudly saying: “Stop! My logic is not always your logic. If I am able to restore to full health a woman with an issue of blood for twelve years, how much the more should I not be able and willing to restore the life of a twelve year old young girl?” In the first instance, the woman’s faithful obedience had saved her from her twelve-year-long affliction, in this instance Yair, his wife and three Talmidim together with the Master are asked to trust Ha-Shem for awakening this twelve year old little girl from the sleep of death.

 

  1. 36 – And Yeshua immediately, having overheard what they said, spoke to the Rosh HaKenesét, “Do not be afraid, only trust in Ha-Shem.” – Notice the word “immediately” with which this Mishnaic writing of Mordechai repeatedly provides. In the mind, soul and spirit of the faithfully obedient servant of G-d there is NO room for negativity or commiseration, but rather for creativity, possibility and an ear attuned to G-d’s speech through the circumstances before us. Immediately, the Master Sage, has perceived a Halakhic creative solution to the problem at hand. Therefore, he informs Yair, the Rosh HaKenesét (the President of the local Esnoga), not to be terrorized by the news he has heard, but rather to trust Ha-Shem with all of his heart, mind and soul, that He is more than able to provide a solution to any problem no matter how difficult it may be.

 

Most Christian commentators, propose that Yeshua is calling upon Yair to trust in his vivifying power even when the news of the death of his beloved daughter is staring at him. We must disagree totally with this notion. His Majesty King Yeshua is here setting an example of how should a servant of G-d think and behave. So much vivifying power had Yeshua as any faithful obedient servant of G-d at any point in time. We are but conduits of Ha-Shem’s healing and vivification. The problem is that many have fallen into a stupor of laziness, teaching that miracles were for a season and are no longer for today. These lazy human beings are afraid to show how little trust they have in Ha-Shem, and how little faithful obedience to His Commandments they have. They are terrorized to live a life in total obedience and submission before G-d for the sake of the wellbeing of others.

 

Please, let this horrible false teaching be far from us, for the Master taught in another occasion:

 

“Amen, amen, I tell you, the one who faithfully obeys me, the works which I do, that one will do also, and greater than these he will do, because I go to my Father (Creator).” (Yochanan 14:12)

 

Not only are we commanded and given the ability to do the works (miracles, teachings, healings, halakhic rulings) like the Master did, but we are promised that if we are faithfully obedient to him and to Torah: greater than these we will do.” The competition here is not who does greater miracles, but who is being faithfully obedient to Torah and to the Master, living the life that he did. This is where the rubber meets the road, the rest is but distractions.

 

Note, that therefore every man who faithfully obeys Torah and upholds the Halakha of the Jewish people, and is as well faithfully obedient to the Master, has as much vivifying power as the Master had. Besides, the power is not ours, but we are mere vessels of Ha-Shem the Almighty, most blessed be He! Surely, the Master was/is very special, but he came to leave us an example to emulate, and even a command/promise to exceed him in what he did.

 

v.37 – And he (Yeshua) did not allow anyone to follow him, except Shimon HaTsefet, and Ya’aqob, and Yochanan the brother of Ya’aqob. – A question arises. Why the narrowing of who can come with the Master? Marcus[1] puts it well, when he states:

 

“The common motive for the restriction is a feeling akin to that expressed in Matthew 7:6; certain doctrines and practices are too holy for general publicity. Consequently, Yeshua leaves the congregation behind when he goes with Yair to the place of death, and of his disciples he takes only the “Big Three,” Peter, James, and John (5:37). These are the same three followers who will be given a foretaste of Yeshua’s resurrection glory at the Transfiguration (9:2) but will also be called upon to share in the suffering at Gethsemane (14:33).”

 

I must add that these three also represent the three pillars of leadership of the Jewish Nazarean movement, as well as the three chief leaders of the Nazarean Supreme Court. Besides, the Law states that in the presence of two or three witnesses let everything be established (Deut. 17:6). Since the father and the mother are related to the little girl, they cannot become a witness.

 

Mk. 5:38-40 And he came to the house of Yair the Rosh HaKenesét, and saw an uproar, much weeping and wailing. And having gone in he said to them: “Why do you make an uproar, and weep? The child has not died, but is sleeping.” And they were laughing at him. And he, having put everyone out, he took the father of the child, and the mother, and those with him, and he went into where the child was lying.

 

Again, he arrives at the house of Yair, and finds a picture of total despair – the sight of the mourners bewailing the dead girl. But the true servant of G-d has been shown by G-d that there is a way out. He therefore informs the mourners that the child is not dead but is asleep.  The mourners, experts in death, answer in derision, after all, the girl is supposedly dead and dead people do not come to life.  But the master knows that after a person dies for some hours the spirit of that person hovers over its body, and if Ha-Shem, reveals to His servants that the girl can be revived it surely is possible for a revivification to occur. So the Master, having received revelation from G-d that he is to vivify the young girl, immediately and forcefully puts out all negativity from the house.

 

Note how many remain inside the house:

 

1 Master ——————- Shabbat

1 Young girl sleeping —  The first day of the week

2 Parents ——————- The Second and Third days of the week

3 Talmidim —————- The Fourth, Fifth, and Sixth days of the week.

 

A whole menorah of people remain in the home and through whom G-d will speak and reveal His governance and mercy. The Master the center branch of the Menorah, the young girl and her two parents to the right and his three Talmidim to the left of the menorah.

 

v.41 – And, having taken the hand of the child (having bound his Tsitsit on her hand), he said to her: “Talitha[2] Cumi!” which is, being interpreted: “She who is in the Tallit (a young girl before bat-mitsvah), arise!” – Now we know that we have departed somewhat from the extant Greek and Aramaic texts of Mark, but we are of the sure belief that what we have placed in italics was originally there, or words to that effect.

 

You see, the Master had lost his state of ceremonial cleanliness and had become ceremonially unclean, therefore unable of his own to lay his pure hands on the young girl and effect G-d’s healing. So the only thing left for him was to use the Tallit which is holy, ceremonially clean channel to effect Ha-Shem’s healing. For, as we taught last pericope a Tallit no matter what touches it will never lose its state of sanctity, unless someone interferes or destroys any of its four Tsitsit. Therefore, the Master binds the Tsitsit if his Tallit on the young girl’s hand and uses the sanctity of the Tallit to affect this healing/vivification. In this way, no Halakha was violated and the vivification was entirely Kosher.

 

This episode brings to our attention the fact that we need as much as possible to remain in a state of spiritual, and physical cleanliness if we are to be of help to our fellowmen. And how do we remain in this relative state of spiritual cleanliness? Messiah King David answered:

 

Psa 119:9 With what does a young man purify his path? By observing [the Commandments] according to Your Word.

Psa 119:10  With all my heart I have sought You, Let me not err from Your commandments.

Psa 119:11  In my heart (mind) I have hid Your Word, that I sin not before You.

Psa 119:12  Blessed are You, O Ha-Shem, teach me Your statutes.

Psa 119:13  With my lips I have recounted all the judgments of Your mouth.

Psa 119:14  In the way of Your testimonies I have joyed, As over much wealth.

Psa 119:15  In Your precepts I meditate, And I behold attentively Your paths.

Psa 119:16  In Your statutes I delight myself, I do not forget Your Word.

 

The second teaching is to raise our awareness of the sanctity of the Tsitsit we wear inside our shirt, and of the Tallit we done when we pray. These represent the whole 613 commandments of Ha-Shem as well as His Holy Name, most blessed be He. By means of these Tsitsit we have a most powerful tool to be channels to revive and to heal. We should treat the Tsitsit therefore with great care and reverence.

 

Notice also that when the Master went to vivify the young girl, he bound her with Ha-Shem’s most Holy Name and with the whole of the Jewish Law (the 613 Commandments)! For this young girl this incident not only served for her to literally become born again, but also as her Bat-Mitzvah. And this in effect is what Bar/Bat Mitzvah is all about: i.e. one becomes bound to the Name of Ha-Shem and to the 613 commandments of the Torah. Blessed are those who sincerely choose of their free will to be bound to the Holy Name of G-d, the 613 commandments of the Torah, and the authority of the Hakhamim, because they surely will indeed be truly born again, and they will be vivified for the service of Ha-Shem, most blessed be He!

 

We also know that the Aramaic word “Talitha” means a young girl, but it can also mean “she that is inside the Tallit.” The reason for this is that there is a custom by which the Cohen (Priest) or Hakham of the Congregation when he recites the Priestly Blessing he will have all the children of the congregation under twelve years of age under his Tallit, whilst reciting the Priestly Blessing. Those that have witnessed this custom being exercised can understand therefore our translation of this verse, which is to be understood to mean that the little girl was over eleven years old, but had not yet reached her 12th birthday, although for hermeneutical purposes we say that she was 12 (or close to Bat Mitzvah age). For at twelve a girl becomes of age and is now considered responsible before the Law of G-d, and as a woman in the congregation.

 

  1. 42 – And immediately the young girl arose, and began walking, for she was nearly twelve years old; and they were overcome with a great amazement. – Mida K’Neged Mida (Measure for Measure), G-d responds in kind. Those who waste not a minute to obey the commandments of G-d, will receive an immediate answer, for G-d is debtor to no one. The Master went about IMMEDIATELY to put away all negativity and to show great ingenuity and elegance in the observance of the commandments, and G-d answered likewise! This is why it is so important that a follower of the Master be careful in choosing a good Hakham, and once the decision is made, be totally and promptly obedient to him, for G-d in seeing such faithful, prompt, and elegant obedience will reward that obedience beyond imaginable measure. We are Nazareans, we are a branch of Messiah King David who taught: “I delight to [promptly] do Your will, O My God; and Your Law is within My inmost being” (Psalm 40:8).

 

Interesting, everyone was “amazed with a great amazement.” But for those who are faithfully obedient and prompt to execute most elegantly the will of Ha-Shem, most blessed be He, there is no amazement or bewilderment, but praise in our mouths. Nothing should catch us up by surprise! We must always be aware of what G-d is about to do, for he speaks loud and clear through the events taking place before us, not that we may panic, but rather that we may take hold of the silver lining and see the opportunity, be elegantly creative and take hold of the commandments before us, as the Master did.

 

  1. 43 – And he charged them sternly, that no one should know this thing. And he said that there be given to her something to eat – No fanfare, no trumpeting, no calling the press! Miracles, healings, and even vivifications from the dead are to be kept secret. We are not merchandising miracles, we are not selling healings, we are not to show off what we are not. Since the healing and the miracles comes from G-d, and not from us. Oh how great will be the punishment of those who advertise that healings and miracles will occur in such and such meeting, by such and such prophet or faith healer! If G-d has given you the gift, be silent about it and do the same as the Master did, command that: no one should know this thing!” We are servants of G-d, of His Torah and of His Messiah, we are not here as Pirke Abot puts it: “to use the Torah as a spade to dig up with.” [A Jewish saying meaning to become famous or to enrich ourselves.]

 

And he said that there be given to her [something] to eat. – Someone has said, that we make bread to have it with something and someone. The French word “compagnion” translated and transliterated almost into the English as “companion” means literally to have bread with someone. The young girl who had temporarily departed the intimate fellowship of her family and local Esnoga was again restored to that intimate fellowship, and bread represents that intimate fellowship which we depict in our recitation of Kiddush.

[1] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 371.

[2] The feminine imperative has caused many scholars to stumble over this interpretation, failing to see the reference to the Tallit. However, the feminine imperative is unusual. The command to wear the Tallit is given to men therefore; the reference to the tallit in the feminine is awkward. Because Yeshua wraps the young girl in the tallit and wraps the fringe around her hand he speaks in the feminine gender of a masculine article/object i.e. Tallit.

I know this was a long read. It’s easy to cut and paste, perhaps too easy.

The Scholars HaShem has hooked us up with are no slouches in thinking and I am so glad that my Beloved wife and I are accounted worthy to study under them.

Entry filed under: Judaism, Parshas, Yeshua. Tags: , , .

Notes on Shabbat Why I Am Boycotting the NFL

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