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Parashat Rᵊeih (re'eh) -
Teimani Weekly Torah (Netzarim Israel)

(Dᵊvâr•im 11.26—16.17) " "—" "
Dᵊvâr•im 16.13-17 :(Ma•phᵊtir)
TorâhHaphtârâhÂmar Ribi YᵊhoshuaMᵊnorat ha-Maor

Rainbow Rule

5764 (2004.08)

Setting: ca. B.C.E. 1427.
Location: Area of Shit•im & Har Nᵊvo, east of Nᵊhar ha-Yar•dein, opposite Yᵊrikh•o (see map below: 31° 46' N, 35° 43' E).
Shitim, across the Yardein fm Yerikho (Jericho)
Click to enlargeShit•im; across the Yar•dein from Yᵊrikh•o—12 km NE of the north shore of Yâm ha-Mëlakh, in modern Jordan (tallelhammam.com)

Map Shitim Baal Peor (images.google.co.il)
Click to enlarge – northeast of Yâm ha-Mëlakh, east of Yᵊri•kho and Shit•im (images.google.co.il)

14.21 — The operative phrase in this pâ•suq is

In previous years (see previous year's commentaries, below), we have shown that "mother" symbolizes the "motherland," one's native land and people, i.e. nation; and that "mother's milk" refers to the culture and religion of one's native nation.

Confirming this connection, is linguistically related to the Aramaic (see Ëzᵊr•â 4.10; Dâniy•eil 3.4, 7, 29, 31; 5.19; 6.26; 7.14). The style of the Sages would be to say, "Read not , but , "his native-nation's religio-culture."

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Rainbow Rule

5759 (1999.08)

Biblical Criterion for the Mâ•shiakh

No candidate for Mâ•shiakh can be valid unless he satisfies the Biblical criterion. That criterion is stated explicitly in this week's pâ•râsh•âh: pᵊsuq•im 13.2-6.

"If there should stand up in your midst a Nâ•vi or a dreamer of dreams, and he will produce for you a sign or wonder [i.e., miracle] saying it proves that you should follow a different god which you hadn't previously known, to worship it, and the sign or wonder happens—don't listen to the words of that Nâ•vi or dreamer of dreams. For -- your Ël•oh•im is testing you to know whether you love -- your Ël•oh•im with all of your Leivâv and with all of your nëphësh. You shall follow -- your Ël•oh•im, and revere Him; you shall keep His mi•tzᵊw•ot and Shᵊm•a to His voice; you shall serve Him, and stick to Him. And that Nâ•vi and that dreamer of dreams shall be put to death'"

This makes it absolutely clear that either historical Ribi Yᵊho•shua had to have been

Consequently, one must choose:

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Rainbow Rule

5757 (1997.08)

Shekhem: Har Eival (rt) Har Grizim (lft)
Click to enlargeShᵊkhëm: Har Gᵊriz•im (left); Har Ei•val (right)

11.26-27 — "See, I give before your faces today a blessing and a curse. A blessing if you believe in the Lord Jesus Christ as your personal savior and proclaim Jesus the messiah"?!?

Is that what this Scripture says?

Christians have obviously never reflected on what the requirement is here for receiving this bᵊrâkh•âh.

Or, perhaps, they just haven't reflected on what being a Perfect Ël•oh•im implies—never breaking His Perfect Word or contradicting Himself, and being Unchanging.

What are these mi•tzᵊw•ot? 11.32 clarifies: -, -Ha•lâkh•âh (see ABNC! Not just some, but all of them, the entirety. Selective observance is, by definition, "partial acceptance = partial rejection." The Talmudic term Ha•lâkh•âh equates not only to Ta•na"kh, but the combination of both mi•shᵊpât•im and khuq•im (see also WAN, the first text of our Distance Learning Syllabus).

13.7-12— When -- commands to kill some violator of , many non-Jews, particularly misojudaics, mistakenly assume that authorizes any vigilante to render street justice. Nothing could be further from the truth. The whole point of was, and remains, the rule of law, not street justice or vigilantism. Moreover, the accused was always afforded a trial by a Beit-Din. Further, in less serious cases even the convicted perpetrator was given an opportunity to make tᵊshuv•âh (that included 120% restitution).

In this context, we find the regarding what to do about family and friends who try to coax you to stray from being sho•meir-. Bᵊn•ei-Noakh cannot be tried in a Beit-Din. There's no recourse to the Beit-Din against relatives and friends who are neither Yᵊhud•im nor .

Most of the harassment of a Jew-by-choice concerning keeping , however, originates from relatives who are Bᵊn•ei-Noakh (= goy•im). And what does instruct? First, you shall not acquiesce or accede to them. Second, neither shall you hearken to them. Third—and more difficult to put in practice concerning a relative, loved one or close friend—your eye shall not pity them. Fourth, neither shall you spare them. Finally, neither shall you conceal it. There must be no equivocation concerning whether your loyalty lies with -- or with relatives and friends who dissuade you from keeping .

Citing Mikh•âh ha-Nâ•vi 7.6, Ribi Yᵊho•shua declares that he is an inappropriate choice for anyone unwilling to live by this (NHM 10:37 with notes and NHM 19:29ff).

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Rainbow Rule

5756 (1996.08)

Har Gerizim
Click to enlargeHar Jᵊriz•im south of Shәkhëm, 881 m (≅3,000 ft.) above sea level, 450 m (≅1,475 ft.) above plateau (Bibleplaces.com)

This pâ•râsh•âh begins


11.29 - -

As a result of the insensitivity to religious values by the irreligious Shimon Peres and the Israeli Left, the Israeli government left (!) Har Jᵊriz•im to Arab-occupation with Shәkhëm.

Har Eival (Hellenized to ''Ebal'')
Click to enlargeHar Ei•vâl, north of Shәkhëm, 940 m (≅3,100 ft.) above sea level, 510 m (≅1,675 ft.) above plateau (aerial)

- -

is also located in Arab-occupied Shәkhëm.

13.1-6 — This is a passage you should memorize (only in Hebrew, of course) to translate in answer to a large number of questions from Christians and Muslims that treats the very root of the problems. Every ta•lᵊmid should have an intimate working knowledge of every word in this highly important passage.

13.5 — ends with the familiar form discussed last week:

The connotation is then: After -- your Ël•oh•im shall you walk, and Him shall you revere; and His mi•tzᵊw•ot shall you sho•meir, and to His Voice you shall Shᵊm•a, and for Him shall you work, then to Him shall you stick.

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Rainbow Rule

5755 (1995.08)

15.7-8 — "If there be in you m.s. [i.e., in Yi•sᵊr•â•eil] an , from one of your brothers, in one of your gates, in your land, don't toughen your heart and don't close your hand from your brother who is . Because to him; , sufficient for his lack."


In using the term , ‭ ‬ teaches that one who is sho•meir- will use good business savvy, making a collateralized loan, not a loan that constitutes a poor business risk or an obvious gift (though, if this describes an early form of Gᵊma"kh, unlike pawning, the loaner did not take possession of the pledge and in case of default, ideally, unlike modern loans, the collateral was forgiven, written off as a loss and not demanded). The principle is to prevent, wherever possible, the individual becoming poor in the first place and, where that has failed, help the individual to help himself and herself—all while preserving their dignity.

Six days shall you work…

Applying the principles of , just as this Walk (Ha•lâkh•âh) / dërëkh results in eternal life, concurrently yields success, prosperity and wealth. Taking care of is intended to first sustain the one who is halakhically sho•meir- (all of whom—including Ultra-Orthodox / khareid•im if they aren't hypocrites and they work for a living) and has suffered a financial reversal. It isn't an entitlement to avoid work or intended as an inducement to entice those who are otherwise irreligious to profit by feigning tᵊshuv•âh. There is a simple acid test. requires, wherever possible, that the predator (perpetrator) of a crime compensate his prey (victim) with 120% restitution. Confining your help to helping the perpetrator [a] find a job and [b] setting up a schedule for part of his income to pay his victim(s) 120% restitution will generally expose the con artists—who aren't interested in either objective. Like door-to-door salesmen, they know the next guy they meet is probably a sucker. They won't want to waste any more time on you. They're in a hurry to go find a sucker they can con for quick money. The sincere, however, will appreciate both a job and a reasonable schedule for making recompense for injuries they caused.


Con artists make the rounds of suckers. Such suckers are the top priority for cons who are in one of their regular crises, or just gotten out of jail, to bankroll future crooked activities. teaches that one most definitely isn't supposed to be a sucker. To the exact contrary, teaches that one is to do his or her best to prosper. Ribi Yᵊho•shua taught the allegory of wise investing (NHM 25.14-30)—immediately preceding his teaching concerning Tzᵊphan•yâh 3.8 and Yᵊkhëz•qeil ha-Nâ•vi 34.1-2, 12 and 17 (NHM 25.31-46).

is the term from which the pl. derived, though not until the common era (C.E.). How this term is used in and the rest of Ta•na"kh is instructive concerning the criteria for identifying the "poor" and how we are to treat them.

Except for Shᵊm•ot 23.6 & 11 and Dᵊvâr•im 24.14, all of the instances of are found in this week's pâ•râsh•âh: 15.4, 7 (twice), 9 & 11 (twice). Except the instances in Shᵊm•ot 23.6 and 24.15, every instance in stipulates

  1. the of the am (i.e. Yi•sᵊr•â•eil),

  2. among you,

  3. who is your brother in Yi•sᵊr•â•eil, and

  4. who is in your land (i.e., Yi•sᵊr•â•eil).

The inference seems clearly to refer to who are sho•meir-Torah Yᵊhud•im (and ) in Yi•sᵊr•â•eil.

Other instances throughout Ta•na"kh, while not specifying within Yi•sᵊr•â•eil, can only be accurately interpreted consistent with , never contradicting 's definition of .

Consequently, the responsibility of the Nᵊtzâr•im is to care for the poor within Yi•sᵊr•â•eil (both geographically and as an am that, as usual, includes ). This is especially true on Pur•im (cf. Ës•teir 9.22).

Shemitah year fallow field
Click to enlargeShᵊmit•âh year fallow field

Ha•lâkh•âh requires that in the 3rd, 6th and Shᵊmit•âh years one is required to distribute a portion of his or her ma•asᵊr•ot for the of Yi•sᵊr•â•eil. Ribi Yᵊho•shua reinforced this teaching (NHM 25.14-30; see also note 23.23.2).

To avoid confusion, during the years that a portion goes to the , ta•lᵊmid•im should stipulate the portion for the . Particularly in the Tᵊphutz•âh, Orthodox Bat•ei-ha-Kᵊnësët tend to strongly confine their help to their members, to the complete exclusion of "estranged" Yᵊhud•im who most need it. With rare exception, nothing of these funds ever finds it way to helping or illuminating (bringing Tor•âh education to) "the goy•im." Consequently, we feel it's imperative that ta•lᵊmid•im use this portion for you to personally (on behalf of the Nᵊtzâr•im, not via donations to some organization) to help where you live.

"For on account of this thing [care of the ] ‭ ‬ -- your Ël•oh•im shall bless you in all of your doings and in everything to which you send your hand" (15.10).

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Rainbow Rule

5754 (1994.08)

A pivotal, but too-little-known, pâ•suq is found in this week's pâ•râsh•âh (13.2-5). This passage begins with the word . This unequivocally implies that 13.2-5 is written BECAUSE of 13.1—its preface and context. When we include the preface, as we logically should, the passage reads, "The entirety of the dâ•vâr that I mәtza•wëh you, you are to be sho•meir to do it. Don't add to it and don't diminish from it, BECAUSE [i.e., it's inevitably that periodically] there shall arise among you a nâ•vi or a dreamer-interpreter and give you a sign or wonder. When the sign or wonder that he predicted happens, and he tells you, 'Let's go follow another ëloh•im that isn't the One you know, to work for him,' then you shall not Shᵊm•a to the Dᵊvâr•im of that nâ•vi or that dreamer-interpreter , BECAUSE -- your Ël•oh•im is giving you a test-trial to know whether you have love for -- your Ël•oh•im with all of your leiv•âv and with all of your nëphësh—or whether you trust, instead, a human worker of apparent miracles.

"You shall follow -- your Ël•oh•im. It is Him you shall revere, His mi•tzᵊw•ot you shall sho•meir, it is to His Voice you shall Shᵊm•a, Him you shall work for, and to Him that you shall adhere."


Uninformed people are often swayed by "miracles" and "healings" of Christian evangelists, for example. Putting aside that Central American voodoo doctors often surpass Christian 'wonders,' a well-known magician has written a book exposing the magic techniques that so-called healers and miracle-workers use to deceive, frauds that include Pat Robertson, Oral Roberts and Uri Geller (James Randi, The Faith Healers, (Buffalo, Prometheus, 1987). Even Randi's book doesn't cover the statistical sophistication of methods that Christian healers shamelessly plagiarize from famous mentalists like 'The Amazing Kreskin'—who performs 'miracles'—with natural explanations—much more amazing than the Christian healers. Therefore, 'The Amazing Kreskin' must be the most authoritative Christian evangelist?

, by contrast, teaches that even if such miracle workers are on the level, actually doing great miracles, wonders and signs, the acid-test still doesn't change: do they tell you to keep ? If they do not, their 'miracle' is a test-trial to see whether you really love -- enough to follow His mi•tzᵊw•ot Tor•âh—or whether you prefer a human worker of apparent miracles.

If the teacher is telling you to keep then the teacher is legitimate, whether or not he or she performs illusions ("miracles"). If the teacher is telling you that you don't have to, or shouldn't, keep then the teacher is illegitimate, even if he or she performs miracles. Put your trust in , not humans.

When -- chooses to accomplish something that exceeds our understanding there are two things that should be remembered:

  1. Just because the explanation eludes our best scientists doesn't make it supernatural or mean that it defies the laws of physics. To the contrary, that is an arrogant view. Unlike a lot of amateur wannabe scientists, real scientists recognize that their knowledge is limited. If humans don't understand it then it has to be supernatural magic? Come, now! The Perfect Creator of Perfect Laws of physics doesn't need to break his Perfect Laws just to satisfy the intellectual limitations of some loud-mouthed "ignorrogant" humans! Moreover, it would make Him self-contradicting. The flaw in the human "reasoning" is that some humans just can't break free of their dark craving for magic–an idol of one's own imagination. They don't even recognize that the magic they insist on, in "signs" and "wonders" is prohibited in ! Nor do they fathom the arrogance of assigning to -- their own human limitations of comprehension and scientific ability.

  2. When -- does something, whether a healing, a sign or wonder, it is His power that does it, never the power of a human conduit. Ta•na"kh records one instance in which the bones of a dead Nâ•vi were the conduit (Mᵊlâkh•im Beit 13.21)! Such things don't depend upon any human to be the conduit of His work, neither me nor any particular Nᵊtzâr•im, nor any particular sho•meir-Tor•âh Yᵊhudi. The power, His power, is constant for every sho•meir- conduit. All you, as a sho•meir-Torah talmid(âh), need is to believe enough to act on it.

What's a mitzvah?
Click to enlargeWhat's a Mitz•wâh?

Perhaps the principle reason that Christians insist on magic is because of the NT Christian translators' belief in magic. When translated from the earliest extant source documents, NHM demonstrates (inter alia, note 10.8.1 and related notes) that the "Gospel" 'miracles' weren't supernatural at all, but a great emphasis by Ribi Yᵊho•shua upon caring for the sick, tending their ills,—many of whom thereafter recovered. The Hellenist (Greek) term θεραπευω, corresponding in Ta•na"kh to , is incorrectly transformed into 'miracles' by exaggerating, via translation, the meaning of administer therapy (then typically by smearing on oil or some unguent) to "heal" and (falsely) insinuating instant healing.

Ribi Yᵊho•shua cared for the sick and tended their ills. Those who subsequently recovered—and nowhere does the text suggest this was 100% of his patients—were healed by --. I can do that. You can do that. In fact, with today's technology, we can do greater things than Ribi Yᵊho•shua did—highlighting a critical prophecy that proves all Christians are non-believers since they can't exceed the "miracles" of Jesus (NT Jn. 14.12)!!!

Remember, too, that the results are not dependent on your faith, nor your "holiness." That would make it the product of your works, and you part of the success formula—which is reserved exclusively for --. You're only a servant of --. All power is with Him, not you. Forgetting this even momentarily prevented Moshëh from entering Yi•sᵊr•â•eil.

The ultimate success of the effort depends solely on the power of --, on one hand, and the sincerity and trust in --, the willingness to entrust it to --, on the part of the person making tᵊshuv•âh has. Concerning His power, He demonstrates this continuously. It's what keeps the universe running. How could the Creator who keeps the universe running be unable to accomplish a trivial request for one human? As for the sincerity and faith of the person making tᵊshuv•âh, only He Who sees into that heart, Who knows the sincerity and faith of that individual, can know whether a healing or "wonder" is appropriate.

Your faith, trusting -- instead of yourself or another mortal, determines only whether you have the willingness to serve -- as a conduit, foregoing becoming a great miracle-worker and leaving the results to the two principals:

  1. -- and

  2. the person making tᵊshuv•âh.

You aren't part of that formula. Neither the accolades of success nor the guilt for failure depends on your power or ability.

When a healing or "wonder" occurs, all of the credit belongs to --. When it doesn't follow, it is the decision of --. That isn't to say that we cannot sometimes argue and prevail, as Ya•a•qov Âv•inu did and for which he was renamed Yi•sᵊr•â•eil. But ignoring the superior knowledge of -- is a decision fraught with unfathomed dangers. The wise prefer, and rely on, the Wisdom of -- – namely – over their own understanding and desires.

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Rainbow Rule

5753 (1993.08)

Some of the most challenging questions concern which mi•tzᵊw•ot the should sho•meir. teaches the general principle that there is to be only one , for Yәhud•i and alike. Within this general principle, however, there are specific instructions, or exceptions, concerning what are, and aren't, to do. Further, instructions that explicitly specify Yᵊhud•im may be interpreted to apply only to Yᵊhud•im. (Otherwise, there would have been no point in specifying Yᵊhud•im.) This is no different than which apply to Yᵊhud•im and which apply to Ko•han•im or Lᵊwi•yim or which apply to male and female.

The Nᵊtzâr•im assert, and Tal•mud corroborates (!), that the Ha•lâkh•âh of the Beit-Din ha-Ja•dol defined a as a novitiate-postulant; and a as a non-Jew who had advanced to the level of sho•meir- on a par with the who was deemed ready to be circumcised and converted (thereafter being a Yᵊhud•i, not a "convert" and no longer a !).

circumcision instruments
Click to enlargeCircumcision instruments

We can consider two who have reached the identical level of being sho•meir- and are deemed eligible to convert. Because of fear of circumcision, or because of a spouse who doesn't wish to convert, or perhaps for some other reason, one of these isn't permitted to convert. The other , though no more sho•meir-, becomes a Yәhud•i. It was necessary to recognize the unconverted who was sho•meir- above lesser-advanced, often beginner, . This was accomplished by recognizing the who attained the level of sho•meir- equal to the sho•meir- level of of a convert as a .

Now consider Dᵊvâr•im 14.21. The Yәhud•i may not eat . But, the pâ•suq continues, "[either] it for the who is in your gates (i.e., a who hasn't yet progressed to eating ) or sell it (!) to the "

Does this pâ•suq advocate exempting the from ka•shᵊr•ut? Not unless is self-contradictory! In the same way that "advocates" divorce! recognizes that the (implied by "" unless otherwise specified) isn't fully sho•meir- (or he would have converted and would be a Yәhud•i or the special category of ). So, if the (( hasn't progressed to the point of eliminating from his or her diet anyway, then give / allow it for the novice—who isn't yet eating —rather than sell it. If the have all graduated to eating then Bâ•rukh --, sell it to a .

Gᵊmâr•â teaches (Ma•sëkët Bᵊkhor•ot 23b) that is set forth as a class of substances between and tâm•ei—perfectly paralleling the transitory nature of the . ‭ ‬ is fit for the transition period of the but not for the Yәhud•i – including the former

By extension, the pots, pans, china and utensils of the are . When the learns how, most of these can be made , i.e., according to Ha•lâkh•âh, which, these days, invariably means consulting a Tei•mân•i, or other moderate Orthodox (not Ultra-Orthodox or kha•reid•i), rabbi. Those items that cannot be made are discarded and replaced, after which the kitchen is rendered . In the interim, it is important that the eliminate those things that are tâm•ei.

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Rainbow Rule

5752 (1992.08)

11.26-28 — "See, I Myself have given before you today a bᵊrâkh•âh and a curse: the bᵊrâkh•âh when you Shᵊm•a to the mi•tzᵊw•ot of -- your Ël•oh•im that I-Myself mᵊtzauëh you today; and the curse if you do not Shᵊm•a to the mi•tzᵊw•ot of -- your Ël•oh•im and you deviate from the Way, which I-Myself mᵊtzauëh you today, to walk after other Ël•oh•im that you haven't known."

Here is the reason for all of the major calamities that have befallen Yi•sᵊr•â•eil as a state and the Yᵊhud•im as a people—including the Holocaust.

Obeisance to the orders of the rabbis when they contravene the orders of -- in Tor•âh shë-bi•khᵊtâv is contravention of , plain and simple. The authority of the rabbis in the domain of mi•shᵊpât / Ha•lâkh•âh. This authority doesn't extend to contravention of Tor•âh shë-bi•khᵊtâv!

Reliance upon the rabbis to the exclusion of personal knowledge of, and obedience to, the Hebrew Scriptures contravenes (Dᵊvâr•im 30.11-14) and is summed up by Yᵊsha•yâhu ha-Nâ•vi (and quoted by Ribi Yᵊho•shua the Nᵊtzâr•imNHM 15.1-20) in Yᵊsha•yâhu 29.13 "Then A•don•âi replied, 'Because this am draws near with their mouth, and with lip-service they give kâ•vod to Me but their heart distances itself from Me; and their reverence for Me will be the mi•tzᵊw•ot of men learned by rote."

Regarding the term A•don•âi, we reiterate (from an earlier teaching) that this is the singular possessive of the plural noun (i.e., "my lords") of â•don that, in modern Hebrew, parallels "sir." When prefixed by (-A•don; the Lord), refers exclusively to --. Thus, a shopkeeper discussing his wares with a male customer whose name he does not know customarily addresses him in the compound sing. a•don•i (my sir; lit. my lord). The literal translation is a holdover from ancient times when the term "m'lord" was used in this setting as "sir" is now used in American English. While we could – correctly – render the term to "m'lords," or even "My Lords," to translate A•don•âi, mistaken connotations and confusions that cloud these English terms recommend the more explicit rendering.

11.32–12.1 — again reconfirms that one is required to sho•meir and do both the khuq•im and mi•shᵊpât•im / Ha•lâkh•âh.

12.2ff — These are the khuq•im and mi•shᵊpât•im that are related to living bâ-Ârëtz. This precludes an "International Jerusalem", Islamic mosques on the Holy Mount, and mosques or Christian churches throughout Yᵊru•shâ•layim and Yi•sᵊr•â•eil.


12.8 — Should the reader make up his own mind regarding how to worship --, how to interpret the Ta•na"kh and the like? According to this passage, this was prohibited when the Yᵊhud•im entered the hâ-Ârëtz in the time of Yᵊho•shua Bën-Nun. And what was the instruction then? 'You shall not do everything like we are doing it here today, whatever is right in a man's own eyes." Rather, Sho•phᵊt•im were to be appointed in every generation (Dᵊvâr•im 16.18; 17.9-13) and their mi•shᵊpât•im of these Bat•ei-Din accumulated in the corpus of Oral Law that would serve as precedent for future legal decisions in the application of the khuq•im. From that point, the application of this legal system would guide those who seek to pray to --.

12.14-15 & 21 — In addition to the other laws of ka•shᵊr•ut, must meat be slaughtered according to the laws of in order to be for eating?

In pâ•suq 14, in the discussion of qor•bân•ot on Har ha-Bayit in Yᵊru•shâ•layim, we find the phrase "and there you shall do all that I-Myself tziw•âh you", implying mi•tzᵊw•ot given with respect to the method of slaughter of the qor•bân•ot—a mi•tzᵊw•âh known to have existed from other documentation. Moreover, this is further implied in the next pâ•suq when speaking of preparing and eating meat not-for-qor•bân outside of Yᵊru•shâ•layim in the phrase and eat the meat according to the bᵊrâkh•âh of -- your Ël•oh•im that He has given you."

The Hebrew term , from which derived, is usually shortened in English simply to "sacrifice." Its rendering here simply as "slaughter," however, is misleading in its ambiguity because it fails to notify the reader unfamiliar with Hebrew of its association with sacrificial slaughter.

This is further confirmed in pâ•suq 21: "If the place where -- your Ël•oh•im has chosen to place His Name [i.e. the Beit-ha-Mi•qᵊdâsh on Har ha-Bayit in Yᵊru•shâ•layim], be too distant from you, then from your herds or your flocks that -- has given you according as I tziw•âh to the consent of your nëphësh (i.e., to your heart's content)."

Since the qor•bân•ot themselves were always prohibited outside of Har ha-Bayit, this can only refer to the method of slaughter according to the same laws that applied to the ritual slaughtering of sacrificial animals—shᵊkhit•âh. sho•kheit is a cognate.

The slaughter was not to be done in any other way, but only in accordance with the laws governing the slaughter of sacrificial animals that is referred to above as "the blessing of -- your Ël•oh•im that He has given you" and "according as I tziw•âh." While these laws are documented from antiquity, they are found only in Ha•lâkh•âh.

Another distinction between bâ•sâr kâ•sheir and the qor•bân•ot themselves is that only the tâ•hor could eat of the qor•bân•ot while those who had become tâm•ei could also eat of bâ•sâr kâ•sheir that wasn't qor•bân•ot (12.15 & 22).

12.16 & 23— This is the basis for the Ha•lâkh•âh concerned with what constitutes proper and sufficient removal of dâm from the bâ•sâr.

13.1 — Here is the basis for declaring invalid and rejecting all rabbinic legislation that cannot be directly linked by logic to Tor•âh shë-bi•khᵊtâv.

13.2-6 — If a person "has a dream or a word of knowledge", to use the charismatic Christian vernacular, and foretells the future and it comes to pass exactly as he has predicted and he teaches Christian doctrine should we heed him? The Christian doctrine of "grace" contravenes the need to Shᵊm•a and be sho•meir- and, therefore, beckons us—after the paradigm of Bilâm—to "go after other Ël•oh•im that you haven't known, and serve them." But '-- your Ël•oh•im is testing you to know whether you love -- your Ël•oh•im with all of your leiv•âv and all of your nëphësh." Consequently, "you shall not Shᵊm•a to the Dᵊvâr•im of that Nâ•vi or to that dreamer of dreams."

Perhaps you love the sensationalism, the emotion, the social framework and security of church institutions and their authority figures andor the "feelings in your heart"? These are the teachings of men—that you are preferring over -- your Ël•oh•im and so you are, thereby, eschewing Him! This same touchstone must be applied to every wonder, healing, "gift of the spirit" and the like.

In 13.5 we read 'You shall walk after -- your Ël•oh•im and it is Him you shall revere, and it is His mi•tzᵊw•ot you shall sho•meir and to His Voice you shall Shᵊm•a, and it is Him you shall serve and to Him you shall stick like glue."

How could it be any clearer? Qodësh is defined in, and by the observance of, . If the Ruakh is Ruakh ha-Qodësh, then we can tell by the fruits—a life practice of being sho•meir-.

If, lᵊ-hav•dil, the spirit argues not to bother with the Qodësh of being sho•meir- then defines this is an unholy, unclean and demonic spirit of Sâ•tân. The reader must look beyond the "fuzzy warmness" and sensationalism to examine the teaching being presented by the individual in question.

Much of the remainder of this week's pâ•râsh•âh is fairly self-evident even to the English reader unfamiliar with the Hebrew.

16.16 — Three times a year, at the feasts of Pësakh, Shâv•u•ot and Suk•ot, male representatives are to be appointed from every community to make a Khag to Yᵊru•shâ•layim and to Har ha-Bayit, and they are to bring ma•asᵊr•ot and tᵊrumot, "every man shall give as he is able according to the bᵊrâkhot of -- your Ël•oh•im that He has given you."

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(Haphtâr•âh; resolution, wrap-up, dismissal) Tei•mân•it Bal•ad•it:

' " "—"

Yᵊsha•yâhu 54.11—55.5

Setting: ca. B.C.E. 720
(Yᵊsha•yâhu chapters 1-39).

Location: Yᵊru•shâ•layim
(31° 47' N, 35° 13' E)
Yerushalayim, Har ha-Bayit and Ir David fm Gan Gat-Shemen
Click to enlargeYᵊrushâlayim, Ir Dâ•wid, Har Tziy•on, the "Seam", and Har ha-Bayit. Photographed from Har ha-Zeit•im, © 1983 by Yirmᵊyahu Bën-David.

5759 (1999.08)

pâ•suq 55.3-5

"Incline your ear and come to Me; Shᵊm•a and your nëphësh will be resurrected; I will cut a Bᵊrit of the age for you—the kha•sid•im of Dâ•wid. Here it is: you will call a goy you haven't known, a goy who hasn't known you shall run to you, for the sake of -- your Ël•oh•im."

It's widely agreed that Dâ•wid here clearly refers to the Mâ•shiakh Bën-Dâ•wid, and the "kha•sid•im of Dâ•wid" refers to representatives of the Mâ•shiakh Bën-Dâ•wid in the messianic days who stand for the full, non-selective, observance of (as Yᵊhud•im authors have always understood the term, which necessarily implies recognizing and submitting to,rather than attempting to displace, the authority of the Jewish Beit-Din system).

The messianic days began with the re-establishment of the State of Israel and the regathering of the Yᵊhud•im from the four corners of the earth. Like the fulfillment of these prophecies, the Biblical prophecy guaranteeing the reconstitution of the representatives of the Mâ•shiakh Bën-Dâ•wid (see Dâniyeil 7 & 9 with The 1993 Covenant), therefore, must be also happening. The only followers of Ribi Yᵊho•shua meeting this criteria of legitimacy are the Nᵊtzâr•im.

And what, then, is the goy referred to here? Yᵊsha•yâhu ha-Nâ•vi refers to the goy qâ•dosh of Shᵊm•ot 19.5-6. "People" refers to the ten facets of Israel stipulated in Tal•mud—which explicitly includes (not the same as Bᵊnei No•akh, by the way). Thus, Yᵊsha•yâhu, by stipulating a previously unknown goy, specifically envisions gathered by the representatives of the Mâ•shiakh Bën-Dâ•widgeir•im Nᵊtzâr•im.

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5752 (1992.08)

55.5— Noting that tzᵊdâq•âh, like Qodësh, is defined by , in pâ•suq 54.14 we read

"In tzᵊdâq•âh you shall be established. Distance yourself from , and from cracking (up, crashing) over it because [cracking up or crashing as a result of being exploited] shall not approach you."

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(•mar Ribi Yᵊho•shua)

Ma•tit•yâhu bᵊ-Ivᵊr•it; Hebrew Ma•tit•yâhu

(Redacted, Christianized & corrupted to 4th-century "Matthew")

5770 (2010.08)

Nᵊviy•im Translation Mid•râsh Ribi Yᵊho•shua (NHM) NHM
Dᵊvâr•im 13.2-4 If there shall arise among you a nâ•vi or a dreamer-oneiromancer, and he shall give you a sign or wonder; 3 even if the sign or wonder comes about, that he spoke to you; saying, "Let's follow other ël•oh•im that you haven't known and let's serve them." 4 Do not hearken to the sayings of that nâ•vi, or to that dreamer-oneiromancer, for ' your Ël•oh•im is trying you, to know–Have you love for ' your Ël•oh•im with all of your heart and with all of your nëphësh. For then24.21.1 shall be the Eit Tzârâh lᵊ-Ya•a•qov,24.21.2 which will never have been since the creation of the world-age until now; nor shall there ever be anything like it.24.21.3 22 Unless those days were terminated no flesh would be delivered.1.21.2 For [the sake of] the chosen,16.18.3 however, those days shall be interrupted. 23 Then, if anyone says to you, 'Look, Here is the Mâ•shiakh' or 'Here!'—don't trust8.10.1 them; 24 for many false messiahs,24.24.1 and nᵊviy•im24.11.1 of the lie,24.24.2 shall arise, and they shall give great signs24.24.3 and wonders.24.24.4 In this environment, when possible, they will bring the chosen16.18.3 into straying.24.24.5 26 So if they say to you, 'Look, he is in the arid-badland-hills,' don't go out. Or if they say, 'Look, he is in some secret place' 24.26.1 don't trust8.10.1 them. 25 Here I am, telling you in advance.24.25.1

     27 For as the lightning24.27.1 comes out from the east2.1.4 and appears unto the west, so shall the Ruakh Khein wᵊ-Ta•khan•un•im24.27.2 of the person8.20.2 be.24.27.3 28 In whichever place24.28.1 the 24.28.2 is, there the 24.28.3 shall be gathered.1.18.5
Dᵊvâr•im 13.6 Then that Nâ•vi and that dreamer-oneiromancer shall be executed, for he has spoken a straying on ' your Ël•oh•im (Who has brought you forth from the land of Mitz•rayim, and Who redeemed you from the house of servitude) to seduce you from the Way in which ' your Ël•oh•im tzi•wâh you to go; so you shall burn-out the from your midst. So if they say to you, 'Look, he is in the arid-badland-hills,' don't go out. Or if they say, 'Look, he is in some secret place' 24.26.1 don't trust8.10.1 them. 24.26
Dᵊvâr•im 14.22A tenth shall you tithe of all of the produce of your planting; the issue of the field, year by year
Yirmᵊyâhu 22.3Thus said ', do mish•pât and tzᵊdâq•âh and rescue the robbery-victim from the hand of the robber-exploiter; and the , the orphan and the widow neither vex nor bully, do not spill innocent blood, in this place.
Ho•sheia 6.6For I desire khësëd, not sacrifice; and knowledge of Ël•oh•im rather than ol•ot.
Zᵊkhar•yâh 7.9Thus said ' Tzᵊvâ•ot saying, mish•pât ë•mët shall you adjudicate, and do khësëd and ra•kham•im, each man to his brother.
Oy23.23.1 for you, So•phᵊr•im5.20.0 and those of the [probably Boethusian 'Herodian'22.16.1] Rabbinic-Pᵊrush•im sect of Judaism23.25.1 who advocate that Halâkh•âh7.1.1 must be exclusively oral3.7.1—hypocrites,23.13.2 because you tithe23.23.2 the mint, the dill and the cumin23.23.3 while you let23.23.4 the more kâ•vod5.16.2 things of 5.17.1 go: adjudication-of-Halâkh•âh,23.23.5 khësëd,12.7.1 and ëm•un•âh.23.23.6 It logically follows that you should do these things as well,23.23.7 not let23.23.8 them23.23.9 go. You are blind leaders who thoroughly strain out the gnat from a cup and then swallow the camel.23.24.1 23.23
Dᵊvâr•im 15.7-8 For if there shall become an ëv•yon among you, from one of your brothers in any of your gates, in your ârëtz that ' your Ël•oh•im gives you, you shall not toughen your heart or close your hand against your ëv•yon brother. 8 For you shall absolutely open your hand to him; and you shall pawn him a pawn, sufficient for his lack that he lacks. You've heard the Oral Law5.38.1 (Shᵊm•ot 21:24; wa-Yiq•râ 24:20; Dᵊvâr•im 19:21) concerning: 'Eye for eye' and 'tooth for tooth'; and I say to you (Tᵊhil•im 37:1),

'Don't compete with wrong-doers.'

If a man shall strike you on your cheek, extend the other to him.5.39.1 Whoever will take pleasure in quarreling with you, to litigate Oral Law5.40.1 and to sue the dress-shirt off of you, strip off your ta•lit9.20.2 and give5.40.2 it to him. Whoever shall request you to do impressment5.41.1 of a mile for him, go two miles. Give5.42.1 to him who asks5.42.2 it, and don't turn aside anyone who wishes to borrow money [by pawning a possession].5.42.3

Dᵊvâr•im 15.9 Keep sho•meir to yourself lest there shall become a Bᵊli•yaal dâ•vâr with your heart saying, "The seventh year, the Shᵊmit•âh year, approaches," and your eye is wrong toward your ëv•yon brother and you don't give to him; then he calls on you to ' and there shall become in you a kheit. The oil-fed-lamp5.15.1 of your body is your eyes. If6.22.1 your eyes are single-purposed,6.22.2 the whole body shall be bright.6.22.3 If your eye is wrong5.39.1 working,5.29.1 then your whole body will be dark. If the or4.16.0 in you goes dark then all of your ways will be dark.6.23.1 6.23
Dᵊvâr•im 15.11 For ëv•yon will not cease amidst hâ-•ârëtz; therefore, I Myself tzi•wâh you saying, "You shall absolutely open your hand to your brother—to your poor and to your ëv•yon in your ârëtz."

     Notice that this explicity not only specifies am Yis•râ•eil but even more specifically within the land of Yis•râ•eil.
Knowing this,26.10.1Ribi Yᵊho•shua said to them, Are you accusing this woman? 26.10.2 Truly she has worked a good3.10.4 and wonderful Ma•as•ëh26.10.3 upon me, for you will always have the needy26.9.2 with you, but you won't always have me with you. 26.11

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Rainbow Rule

Setting: ca. 29 C.E.
Location: Northwest shore of Yâm Ki•nërët
Scene of Hillside Discourse (NHM 5-8.1)
Click to enlargeThis hillside on the western shore of Yâm Ki•nërët, between Tᵊvër•yâh (Hellenist Tiberius) and Kᵊphar Na•khum, is steep; forming a natural outdoor auditorium. Photographed 1983.08, this was the driest time of the year and the area was parched. The colors are reasonably accurate. Perspective is provided by two men standing on the small jetty at the edge of the water (extreme right of photograph, click for enlargements). Ribi Yᵊho•shua stood in a Gâ•lil boat to address the crowd. Photographed © 1983 by Yi•rᵊmᵊyâhu Bën-Dâ•wid.

5765 (2005.08)

model reconstructing 1st-century Galil boat (Yigal Alon Museum, Yam Kinneret)
The model (bow in foreground) reconstructs the lateen sail and fore and aft decks (foreground and background, respectively). In addition to two oars on the starboard side, the starboard tiller can be seen extending over the side from the aft deck. The tops of the matching port tiller and oars can also be seen. By mounting a single piece of connecting wood to the twin tillers, one man could control both.

Standing on the foredeck of a Gâ•lil boat, delivering the Hillside Discourse beside Yâm Ki•nërët (NHM 5-7), Ribi Yᵊho•shua taught five primary lessons concerning tzᵊdâq•âh:

1st-century Galil Boat
This real Gâ•lil boat was excavated from Yâm Ki•nërët. It was crewed by 4-7 men. The boat could be sailed or, in lack of wind, rowed.
  1. NHM 5.20—Unless your tzᵊdâq•âh exceeds that of the scribes, you won't enter the Realm at all (and the scribes typically tithed)

  2. NHM 5.3—A•shᵊr•ei are those who hunger and thirst after [doing] tzᵊdâq•âh, for they shall be filled of it. This is a rephrasing of the promise from which the later discussion in the Mᵊnor•at ha-Mâ•or by Yi•tzᵊkhâq Abuhav section derives.

  3. NHM 10.15; Ribi Yᵊho•shua explicates the Haphtâr•âh: Don't be a sucker for con artists. "Look, I send you forth as sheep among wolves. Therefore, you become as shrewd as serpents and as wholesome as doves."

  4. NHM 6.1-4—If you do tzᵊdâq•âh for the benefit of earthly glory that will be your only reward; tzᵊdâq•âh is best done anonymously, specifically, relative to the beneficiary. This is to spare the needy beneficiary any humiliation in taking "charity."

    To complement this, Ribi Yᵊho•shua also taught "Let your or shine thusly before man so that they may see your good works, which are praises and kâ•vod for your Father Who is in the heavens" (NHM 5.16).

    The way to accomplish this is to use the appropriate portion, in the appropriate years of the Shᵊmit•âh, to personally, on behalf of the Nᵊtzâr•im, help those in need. In this way, everyone can see your good works, but the recipient is helped in secret, known only to those directly involved in distributing the funds. While many donors may be recognized, no specific donor is associated with a particular recipient and recipients are kept anonymous. The left hand doesn't know what the right hand does (6.4).

    The sages agree that the best tzᵊdâq•âh is business-support that helps prevent one from becoming poor in the first place. The next-best tzᵊdâq•âh is to help the recipient help himself or herself, sparing them the humiliation of becomimg 'charity cases.'

  5. NHM 6.33—Finally, if you trust then you won't worry. The two are mutually exclusive. Request first the Realm and His tzᵊdâq•âh, then trust Him to keep His promise.

Tᵊvil•âh was also included in the definition of tzᵊdâq•âh, perhaps in the sense of getting a clean (!) start, a kind of rededication (cf. NHM 3.15 & 21.32).

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Mᵊnor•at ha-Mâ•or by Yi•tzᵊkhâq Abuhav

Translated by Yi•rᵊmᵊyâhu & Yâ•eil Bën-Dâvid.

("The [Seven-Branched] Candelabra of Light"), The Teimân•im Yᵊhud•im' Ancient Halakhic debate, Corrupted into the Zo•har & medieval Qa•bâl•âh

At Beit-ha-Kᵊnësët Morëshët Âvot—Yad Nâ•âmi here in Ra•a•nanâ(h), Yi•sᵊr•â•eil, liturgy for a regular concludes with one of the members reciting the following portion of Mᵊnor•at ha-Mâ•or by Yi•tzᵊkhâq Abuhav

© Yi•rᵊmᵊyâhu Bën-Dâ•wid. All rights reserved. Copies, reproductions and/or retransmissions strictly prohibited.

Part 1 (of 8)

The tzᵊdâq•âh of Ma•a•seir Is For Man

As it is said, "There is the one who scatters yet gathers more and the one who withholds from what is proper—to [net] a loss" (Mi•shᵊl•ei Shᵊlom•oh′  11.24). And it is written: "He who gives to a poor [context implies a poor Jew] has no lack," etc. ( Mi•shᵊl•ei Shᵊlom•oh′  28.27).

And the tzᵊdâq•âh in this time, instead of the ma•asᵊr•ot, which were tithed [by enforcement], is to give it. As we have memorized in Pirqa Qamâ of Fasts (9.1): •mar Rabi Yo•khân•ân, what is written—"A tenth you shall tithe" (Dᵊvâr•im 14.22)? [Giving] a tenth is for getting rich [i.e. scattering—investing—to gather more].

Rabi Yo•khân•ân found it of a child-student of Reish Laqish. •mar to him, 'Say to me your pâ•suq.' •mar to him, 'A tenth you shall tithe.' •mar to him, 'Explain it to me, mister.' •mar to him, 'A tenth is for getting rich.'

•mar to him, 'And who is permitted to do this before ha-Qâ•dosh, Bâ•rukh Hu?' Is it not written, Don't test-prove ' your Ël•oh•im' (Dᵊvâr•im 6.16)? [In other words, "scattering" for the express purpose of profiting even more constitutes test-proving the promise of --.]

•mar to him, Thus amar Rabi Osha, 'Outside of this, it is written: 'Bring all of the ma•a•seir into the treasury, and let it be food' beyond enough' [popularly "without end"] (Ma·lâkh·i 3.10). What does it mean "beyond enough"? •mar Ramei Bar-Pa, Until your exhausted lips say "Enough!"

•mar, 'Having reached the conclusion that ["scattering" for profit] isn't [intended, much less] obligatory, Rabi Osha is your Rabi in this case.'

[Note: The prohibited "test" in Dᵊvâr•im 6.16 is (nisâh; test-prove, test-try), while the permitted "test" in Ma·lâkh·i 3.10 is (khan; examine, probe), dispelling the pseudo-contradiction. Never depend on the English!]

Part 2 (of 8)

And it has been taught in Pᵊsiq (Pᵊsiqtâ dᵊ-Rav Kahanâ 11.99): ' ' (aseir tᵊaseir; tithe! you shall tithe, i.e. you absolutely shall tithe!), (aseir; tithe!) for the purpose (shë-titasheir; of enriching oneself); tithe until there is no reduction. •mar ha-Qâ•dosh, Bâ•rukh Hu, "" (aseir; tithe!) Mine and (mᵊaseir; I will tithe) yours.

The bringing-forth of your sowing' (i.e., crop of your sowing; Dᵊvâr•im 14.22); if you are privileged—finally you will go forth to sow (ba-sâdëh; in the field). But if [you are] not [privileged]—the finale is that the (ish sâdëh; man of the field) challenges you. How? This is Ei•sau hâ-Rësha, as it is written there, " " (ish sâdëh; man of the field), bᵊ-Reish•it 25.27).

The going-forth [i.e. produce] of the field (Dᵊvâr•im 14.22): If you are privileged—your finale is to go to your field, but see that the world needs water and loan [water] to them. Then they will come. But if [you are] not [privileged]—the finale will be that the haters of Israel will go forth burying among them (ba-sâdëh; in the field).

Under Construction

Part 3 (of 8)

Part 4 (of 8)

Part 5 (of 8)

Part 6 (of 8)

Part 7 (of 8)

Part 8 (of 8)

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