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| Torâh | Haphtârâh | Âmar Ribi Yᵊhoshua | Mᵊnorat ha-Maor |
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| Setting: ca. B.C.E. 1427. Location: Area of Shit•imꞋ & Har Nᵊvo, east of NᵊharꞋ ha-Yar•deinꞋ, opposite Yᵊrikh•oꞋ (see map below: 31° 46' N, 35° 43' E). |
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| The northern (usually intended in Biblical references) Arâv•âhꞋ of EiꞋmëq ha-Yar•deinꞋ, north of Yᵊrikh•oꞋ. NᵊharꞋ ha-Yar•deinꞋ runs from left to right (north to south) through the middle of the photograph. The lush green meadow in the foreground is on the west bank. The east bank, where the Israelis were encamped, lies between the trees, on the far side of NᵊharꞋ ha-Yar•deinꞋ, and the mountains, in today's Yar•deinꞋ. The Arâv•âhꞋ continues south to Yâm ha-MëlꞋakh. Photographed © 1983 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ.) |
4.5-6 — "See, I have taught you khuq•imꞋ and mi•shᵊpât•imꞋ, as
Some charities are good. They help a lot of people. However, if we think carelessly we can develop an evil habit from their example. Wanna cure cancer? Send ten bucks to the cancer society and they will take care of it. Having done your part, you can live happily ever after without having to be bothered with cancer victims or grieving families and all of that mess. Wanna fight hunger in Africa? Send ten bucks and some charity will take are of it. Having done your part, you can live happily ever after without having to be bothered with emaciated children breathing their last breath.
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Wanna lose weight? Pay a few bucks to read a book and you'll get thin. Having done your part, you can live happily ever after without having to be bothered with eating intelligently and exercising every day. Wanna marry your ideal soul mate? Pay a few bucks to some dating service or buy a particular product and you'll be sought after by the opposite sex, find your soul mate and live happily ever after. Having done your part, you can live happily ever after without having to be bothered with developing yourself to become what your wished-for soul partner is seeking. Wanna get saved? Send ten bucks to your favorite TV evangelist and Jesus takes care of salvation for you. Having done your part, you can live happily ever after without having to be bothered having to practice living a holy life everyday, or deal with the complications of transgressing some expectations and all of that mess.
Clearly, there's something wrong with this picture.
Of course, Mosh•ëhꞋ had to "do" just like everyone else in Israel. But neither úÌåÉøÈä nor the authentic teachings of RibꞋi Yᵊho•shuꞋa provide any basis whatsoever for any expectation of transferring personal accountability for one's daily practice – "blameshifting". This personal integrity, discipline, responsibility and accountability, it turns out, is the greatest obstacle for Christians—accustomed to Christian thinking—who think they want to follow the authentic teachings of RibꞋi Yᵊho•shuꞋa.
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 Har Sin•aiꞋ (Har Kar• |
 250x113.jpg "Har Sinai? (modern Ha-Sheim el Tariph or Jebel Shair, Sinai, Egypt)") |
 392x177.jpg "Click to enlarge"){kind=small} Har Sin•aiꞋ ? Ha-Sheim ël Tâ•riphꞋ (adjacent to Jebel Sha•ir / Sei•irꞋ ) in Sinai |
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| Har Kar• |
4.13-14— "He explained to you His bᵊrit that He commanded you to make, the
Notice that, in addition to the
4.5-6— "See, I have taught you khuq•imꞋ and mi•shᵊpât•imꞋ' You shall watchguard and make them for it is your wisdom and understanding in the eyes of the goy•imꞋ who shall hear all these khuq•imꞋ and say, 'The only wise and understanding am is this great goy."
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| Medieval Anti-Science / Anti-Logic Ultra-Orthodox Khareidim Europeanists. |
Every intelligent person realizes that there will always be feebleminded people who are ignarrogantly contemptuous of science, logic and even hard evidence that is beyond their intellectual limitations.
Hatred of education, knowledge, science and logic is love of darkness – defining the "Sons of Darkness" as described in the Dead Sea Scrolls. At the opposite pole, those who love education, knowledge, science and logic are the real lovers of úÌåÉøÈä and Light – Sons of Light.
But this isn't speaking of pleasing all of the goy•imꞋ all of the time. Consider that in the time of ShᵊlomꞋoh ha-mëꞋlëkh the goy•imꞋ marveled at the wisdom and understanding that
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| Kha•reid•iꞋ fear knowledge and education of Internet: anti-Internet rally in NY Citi field, 2012.05.21 men-only |
In the incident of the "Golden Calf" (mask), contradicting the primary rabbinic quasi-halakhic claim to rule (that everyone must follow the øÉá – by which they mean the rabbinic consensus),
Yi•sᵊ
Shᵊm•
 Khat-shepset 12 uraei forehead cobras (maat) Hathor horns (ka) solar disk Ra) front 250x375.jpg "Egyptian calf mask: front") |
 Khat-shepset 12 uraei forehead cobras (maat) Hathor horns (ka) solar disk Ra) rt 480x720.jpg "Click to enlarge left view"){kind=small}  Khat-shepset 12 uraei forehead cobras (maat) Hathor horns (ka) solar disk Ra) front 480x720.jpg "Click to enlarge front view"){kind=small} |
So when goy•imꞋ today ridicule the medieval foolishness that many rabbis today peddle as wisdom and understanding, that medieval foolishness is a product of pure human rebellion, belligerence against admitting wrong. Belligerence against
But that isn't the worst part. When rabbis peddle medieval or European foolishness in the Name of
Shᵊm•otꞋ 20.7 is illuminating:
ìÉà
úÄùÒÌÈà,
àÆú-ùÑÅí
By professing to be believers (followers, etc.) of
Translators have universally mistranslated this term, in both pᵊsuq•imꞋ, as "Don't take the name'," as if it meant "Don't cuss using the Name." But, although that would be included, that doesn't convey the scope of what the pâ•suqꞋ means!
This pâ•suqꞋ has two meanings:
Swearing by the name of
doing something in the Name of
It's primarily in the second meaning that an interesting question arises: What about the one who professes to be a "believer" (follower, etc.) but is doing nothing – ùÑÌÈåÀà, whose practice is ùÑÌÈåÀà? Because he or she is a "believer" (follower, etc.), that ùÑÌÈåÀà-practice is ðåÉùÒÀàÄéí àÆú-ùÑÀîåÉ ìÇùÑÌÈåÀà!!!
Since one who carries the name doing nothing isn't "cleaned," i.e. doesn't receive ki•purꞋ then there is no portion for him or her in hâ-ol•âmꞋ ha-baꞋ. Does this square with other Scripture? The Shᵊm•aꞋ explicitly requires that one do his or her utmost to keep the mi•tzᵊw•otꞋ, the primary two aspects of which are to love
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pâ•suqꞋ 4.1
"And now, Yi•sᵊr•â•eilꞋ, Shᵊm•aꞋ to the khuq•imꞋ and mi•shᵊpât•imꞋ which I, Myself, teach you to do, so that you shall live."
khuq•imꞋ and mi•shᵊpât•imꞋ are the two constituents of Oral Law—the Biblical authority defining obedience to úÌåÉøÈä with its two consituent elements of khuq•imꞋ and mi•shᵊpât•imꞋ.
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5.6ff — The Artscroll Tan"kh notes that the
5.7 — The Artscroll English, "you shall not recognize," doesn't accurately reflect the original Hebrew. The Hebrew reads ìÉà éÄäÀéÆä ìÀêÈ (lit. "there shall not be to you," a Hebrew idiomatic construct meaning "you shall not have or possess"). While the Artscroll rendering encompasses the idea of "recognize." In logic, it's the old axiom: All horses are animals, but not all animals are horses." All prohibitions against having prohibit recognizing; but not all prohibitions against recognizing prohibit having. The translation creates ambiguity in English where there is no ambiguity in Hebrew.
5.8 — ôÆñÆì includes all types of carved, cast, and sculpted figures.
úÌÀîåÌðÈä isn't equivalent to "likeness." This appears to corroborate the early Judaic practice in that, as long as they weren't objects of worship, 2-dimensional representations of actual things in the heavens or on earth aren't prohibited by this passage. If the prohibition here is against turning some 2-dimensional depiction of a god (such as found on the walls of the pyramids) or a 3-dimensional idol then this would explain the depictions that Josephus records on the pâ•rokhꞋët (Wars, V, v, 4).
5.9 — "Who visits the sins'" "Visits" is not a valid rendering of ôÌÉ÷Åã Note that this verb is the
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 web12 interior BCE home 250x165.jpg "Khashmonayim-era (B.C.E. 142-63) home interior (Neot Kedumin)") |
 web12 interior BCE home 600x395.jpg "Click to enlarge"){kind=small} |
This pâ•râsh•âhꞋ begins: …åÈàÆúÀçÇðÌÇï
4.1 — requires special emphasis outside the Jewish community: "And now, Yi•sᵊr•â•eilꞋ, Shᵊm•aꞋ to the khuq•imꞋ and to the mi•shᵊpât•imꞋ that I have taught you to do, ìÀîÇòÇï úÌÄçÀéåÌ! Here is the promise of life that, centuries later, would filter down to the Mâ•shiꞋakh (and subsequently be misunderstood and perverted by Christianity).
4.2 — "Don't add to the Saying which I myself îÀöÇåÌÆä, and don't diminish from it; ìÄùÑÀîÉø the îÄöÀåÉú of
 web13 olive press 250x165.jpg "Khashmonayim-era (B.C.E. 142-63) olive press (Neot Kedumin)") |
 web13 olive press 600x395.jpg "Click to enlarge"){kind=small} |
MoshꞋëh himself included the Ha•lâkh•âhꞋ (mi•shᵊpât•imꞋ) in pâ•suqꞋ 1, i.e., the Beit-Din system. But this pâ•suqꞋ constrains Ha•lâkh•âhꞋ to mere logical interpretation—neither legislating additional Ha•lâkh•âhꞋ nor diminishing what MoshꞋëh legislated.
 web10 threshing sled 250x380.jpg "Khashmonayim-era (B.C.E. 142-63) threshing sled (Neot Kedumin)") |
 web10 threshing sled 600x911.jpg "Click to enlarge"){kind=small} |
It is clear that this was considered complete relative to the issues then known. But what about issues that didn't exist then? Without going completely through the rabbinic list of "39 Kinds," Ellie's Ox-Cart Freight & Shipping went out of business – along with Tamar's Ox-Drawn Threshing Service, Mosheh's Thatch-Roofing & Mud-Brick Siding Contractors, and Dave's Ox-Powered Grain Processing plant. And new technology has arisen that didn't exist then – from electricity to biochemical engineering. New issues require new legislation based on the same logic—and subject to the same authority: logic.
Consequently, when a point of Ha•lâkh•âhꞋ is contradictory to Tor•âhꞋ shë-bi•khᵊtâvꞋ, or constitutes additional new legislation rather than mere interpretation relative to ancient issues, then this pâ•suqꞋ requires us to reject the new or contradictory legislation only. This in no way suggets that one can reject Ha•lâkh•âhꞋ per se. Moreover, it is only a Beit-Din (in our case the Beit Din ha-Nᵊtzâr•imꞋ) that may determine whether the decision of another post-Beit-Din ha-Ja•dolꞋ Beit-Din is contradictory, added legislation" or interpretation. Individuals, especially geir•imꞋ, are prohibited by Tor•âhꞋ shë-bi•khᵊtâvꞋ from making this decision for themselves ("each following his own heart and his own eyes" in contravention of bᵊ-Mi•dᵊbarꞋ 15.39).
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Christians quote a translation from their Hellenist Διαθηκη Καινη (NT), Ιωαννην 3:16, "that whosoever believeth in [the Son of god] should not perish but have everlasting life."
Whether or not RibꞋi Yᵊho•shuꞋa qualifies for Mâ•shiꞋakh depends, both for its authenticity and authority, on úÌåÉøÈä. Any teachings of an authentic Mâ•shiꞋakh must conform to the teaching about eternal life set forth in úÌåÉøÈä. What does úÌåÉøÈä say is the prerequisite for eternal life?
Nowhere does úÌåÉøÈä even remotely require belief in a divine-son man-god, nor even in a
 170x181.jpg "Beit Midrash Teiman (Rav Amram, WIZO mitaiman.com)") |
| Beit |
One of several consistent and multi-corroborating instances setting forth this teaching—and constraining what an authentic Mâ•shiꞋakh can teach about eternal life—is found in this week's pâ•râsh•âhꞋ (4.1):
åÀòÇúÌÈä éÄùÒÀøÈàÅì, ùÑÀîÇò àÆì-äÇçË÷ÌÄéí åÀàÆì-äÇîÌÄùÑÀôÌÈèÄéí, àÂùÑÆø àÈðÉëÄé, îÀìÇîÌÅã àÆúÀëÆí ìÇòÂùÒåÉú; ìÀîÇòÇï úÌÄçÀéåÌ, …
Cf. the pi•eilꞋ: Dᵊvâr•imꞋ 6.24; 32.39; Shᵊm•u•eilꞋ ÂlꞋëph 2.6; Tᵊhil•imꞋ 33.19; 41.1-3; 71.20; 80.18-20; 85.7; 119.25, 37, 40, 88, 107, 149, 154, 156, 159; 138.7-8; 143.11; Qo•hëlꞋët 7.12; Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 3.18; 13.18-9; 18.27-8;. Ho•sheiꞋa ha-Nâ•viꞋ 6.1-2.
Cf. the hiph•ilꞋ: bᵊ-Reish•itꞋ 6.19-20; 19.19; 45.7; 47.25; bᵊ-Mi•dᵊbarꞋ 31.18; Mᵊlâkh•imꞋ Beit 5.7; 8.1, 5; Yᵊsha•yâhꞋu ha-Nâ•viꞋ 38.16; 57.15; Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 13.22.
That the Christian Christ could claim to obviate all of the criteria for eternal life set forth in úÌåÉøÈä, and then claim to invalidate the very úÌåÉøÈä upon which authority for his "Christ-ship" rests, and claiming to displace it all, exposes the irrationality of Displacement Theology.
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| The northern (usually intended in Biblical references) Arâv•âhꞋ of EiꞋmëq ha-Yar•deinꞋ, north of Yᵊrikh•oꞋ. NᵊharꞋ ha-Yar•deinꞋ runs from left to right (north to south) through the middle of the photograph. The lush green meadow in the foreground is on the west bank. The east bank, where the Israelis were encamped, lies between the trees, on the far side of NᵊharꞋ ha-Yar•deinꞋ, and the mountains, in today's Yar•deinꞋ. The Arâv•âhꞋ continues south to Yâm ha-MëlꞋakh. Photographed © 1983 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ.) |
At this time Yi•sᵊr•â•eilꞋ was camped in what is today western Jordan, between Yâm ha-MëlꞋakh and Yaboq ha-nakhal.
This week's pâ•râsh•âhꞋ contains both the
The Shᵊm•aꞋ is the continuing topic of the si•durꞋ study for the past several months.
The first of the
No matter what the worshiper may claim that the physical image "symbolizes," it is A•vod•âhꞋ Zâr•âhꞋ.
No physical mask can symbolize the non-dimensional
Some, superstitiously, maintain that all pictures, photographs, paintings, sculptures and the like are idols. This is a fanatical position. This pâ•râsh•âhꞋ tells us (5.8) that the prohibited images are those that are, or have been, worshiped. A family photo is not a prohibited likeness (unless associated with ancestor worship as in the Far East). A sculpture of Venus, on the other hand, isn't mere art, it's an idol.
All idols are prohibited to Jews. While Jews are prohibited from buying or accepting an idol, sometimes (e.g. gift-wrapped from a non-Jew) an idol can come into the possession of a Jew involuntarily. An idol that comes into the possession of a Jew must be smashed beyond recognition. If they are made of wood or paper they may be incinerated. If they are made of metal they must be melted down and the resulting ingot (or blob) cannot be recycled until it is first immersed in a miq•wëhꞋ. The raw metal can then be sold or used for another purpose.
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Verb describing overseeing – as a physician monitoring those at risk – a caring physician in contrast to the popular notion of "visiting punishment" by an angry and vindictive |
5.9 — ôÌÉ÷Åã òÂåÉï – "He monitored the misdemeanor of the fathers concerning the sons'" Contrary to the English translation, this pâ•suqꞋ doesn't imply that sons are punished from the misdemeanors of the fathers. Rather, it states clearly that, like a concerned Father,
5.11 — Don't bear the Name of
The Name was treated with such great sanctity that it was uttered only by the Ko•heinꞋ ha-Ja•dolꞋ, and then only once a year on Yom Ki•purꞋ (in the a•vod•âhꞋ section of
5.12 – ùÑÈîåÉø, àÆú-éåÉí äÇùÑÇáÌÈú
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"On
The only exception to this mi•tzᵊw•âhꞋ, and one that must never be shirked, are matters that are ôÌÄ÷ÌåÌçÇ ðÆôÆùÑ Thus, for example, doctors, military, police and the like are exempted when lives would otherwise be threatened; but even then, only when working on ùÑÇáÌÈú is unavoidable.
5.17 — ìÉà úÄøÀöÇç Unfortunately, even Hebrew dictionaries typically don't distinguish clearly between ÷ÈèÇì and øÈöÇç The mi•tzᵊw•âhꞋ prohibits murder. If the mi•tzᵊw•âhꞋ prohibited killing, as many who are ignorant of úÌåÉøÈä misrepresent, then
Too many folks overlook obvious contradictions that an Omniscient Creator cannot miss, mistake or commit; revealing the obvious Authority of Logic.
"And don't answer your companion with an òÅã ùÑÌÈåÀà This mi•tzᵊw•âhꞋ prohibits falsely claiming "I didn't see anything" in order to evade one's responsibility as a witness.
5.18 — åÀìÉà úÇçÀîÉã àÅùÑÆú øÅòÆêÈ The operative verb here is çÈîÇã
Contrary to the Christian doctrine, made especially famous by former US Pres. Jimmy Carter, sexual temptation—whether adulterous, homosexual, etc.—if not indulged, isn't equivalent to the actual misstep itself. Normal people, especially the unmarried who don't have a spouse, are occasionally susceptible to being sexually aroused by someone other than their spouse. Sexual arousal is not the same as being consumed with lust, dwelling on the fantasy, being obsessed with the desire, or yielding to the temptation of forbidden sex. These latter categories constitute aveir•âhꞋ of this mi•tzᵊw•âhꞋ. Yearning, dwelling on the desire, can only lead to trouble. One must exercise discipline to break away from the yearning and ensure they don't translate it into a misstep.
åÀìÉà úÄúÀàÇåÌÆä the house of your companion. In this
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3.28 – åÀöÇå àÆú-éÀäåÉùÑËòÇ åÀçÇæÌÀ÷ÅäåÌ åÀàÇîÌÀöÅäåÌ;
Rather than referring merely to "encouraging" words, this passage refers to building up military strength and ensuring that Yᵊho•shuꞋa developed a bold, tough and aggressive strategy for taking the land, "for he shall cross over before this kinfolk," leading them into battle.
4.1 – åÀòÇúÌÈä éÄùÒÀøÈàÅì, ùÑÀîÇò àÆì-äÇçË÷ÌÄéí åÀàÆì-äÇîÌÄùÑÀôÌÈèÄéí, àÂùÑÆø àÈðÉëÄé, îÀìÇîÌÅã àÆúÀëÆí ìÇòÂùÒåÉú;
Khuq•imꞋ refers unmistakably to interpretations of Tor•âhꞋ shë-bi•khᵊtâvꞋ legislated by a Beit-Din that is a legitimate successor to the Beit-Din system ordained by MoshꞋëh at Har Sin•aiꞋ. Further, mi•shᵊpât•imꞋ refers unmistakably to the developing case law precedences (judgments of the Beit-Din over the centuries) handed down in the real life application of úÌåÉøÈä in actual disputes.
Thus, here is an early admonition in úÌåÉøÈä to adhere to Ha•lâkh•âhꞋ, the combination of legislated khuq•imꞋ contained in Tor•âhꞋ shë-bi•khᵊtâvꞋ with the current corpus of mi•shᵊpât•imꞋ to be developed by "the sho•pheitꞋ that shall be in those days" (Dᵊvâr•imꞋ 9.9). Further, MoshꞋëh himself taught adherence to the "lower courts" of Sho•phᵊt•imꞋ (Dᵊvâr•imꞋ 1.16). Moreover, Mosh•ëhꞋ also emphasizes that the hearkening and teaching is not sufficient. The purpose of the hearkening to, and teaching of, Ha•lâkh•âhꞋ is the doing—the keeping or observance—of Ha•lâkh•âhꞋ.
4.2 –
ìÉà
úÉñÄôåÌ,
òÇì-äÇãÌÈáÈø
àÂùÑÆø
àÈðÉëÄé
îÀöÇåÌÆä
àÆúÀëÆí,
åÀìÉà
úÄâÀøÀòåÌ
îÄîÌÆðåÌ;
ìÄùÑÀîÉø,
àÆú-îÄöÀåÉú
Here is the explicit order in Tor•âhꞋ shë-bi•khᵊtâvꞋ neither to add to nor detract from the earliest úÌåÉøÈä. Not one additional word was to be thereafter legislated nor one word of original úÌåÉøÈä thereafter eliminated relative to issues adjudicated to that time. Henceforth, the adaptation of Ha•lâkh•âhꞋ to the progress of Jewish civilization, relative to these issues considered settled and well-solved, was strictly and explicitly limited to the interpretation of earlier legislations of the Beit-Din and case law precedents set by the Beit-Din. If the rabbis had adhered to this instruction of MoshꞋëh, a myriad of unjustifiable rabbinic "fences"—additional legislation contravening this prohibition—and which alienate nearly all of the thinking Jewish society outside of the Ultra-Orthodox, could never have been instituted. Contrary to Ultra-Orthodox (and considerable Orthodox) protestations, traditions that are shown by historical documentation, physical evidence or scientific logic to contravene earlier Ha•lâkh•âhꞋ, therefore, aren't valid Ha•lâkh•âhꞋ!
The conventional term dâti, meaning "religious" or devout, is inappropriate when its negation—"not dâti"—or the term "secular" is misapplied to Jews who try their utmost to keep úÌåÉøÈä while avoiding fanaticism but aren't recognized as "Orthodox." Unlike the Tᵊphutz•âhꞋ, most Israeli non-Orthodox Jews are dâti to some extent and, therefore, not truly "secular"; though they diverge in various ways from rabbinic opinion. Since the Hebrew term for "orthodox" is îËñÀëÌÈí, its antonym should more appropriately be "non-conventional"—hence ìÉà îËñÀëÌÈí
This also suggests the solution to the increasingly strident polarization between the Orthodox and non-Orthodox segments within Jewish society. Only Samaritans, Karaites or Ëvyon•imꞋ would insist on exclusive reliance upon Tor•âhꞋ shë-bi•khᵊtâvꞋ. Nevertheless, insistence upon a firm and logical basis in Tor•âhꞋ shë-bi•khᵊtâvꞋ for any and every rabbinic obligation placed upon the Jew would at one and the same time severely constrict rabbinic excesses and minimize corruption while eliminating many indefensible Ultra-Orthodox obstacles from the path of tᵊshuv•âhꞋ for a large segment of the non-Orthodox Jewish population. Rabbinic "fences" may be recommended, not required.
It is the extremists and fanatics—by definition predominantly the Ultra-Orthodox khareid•imꞋ—who are most responsible for polarization and the estrangement of 90+% of the Jewish community from úÌåÉøÈä. It follows from this that these same Ultra-Orthodox, who are the most steeped in Medievolatry, Europolotry, superstitious ritual minutiae and extreme rabbinic excesses, would be revealed as the ultimate min•imꞋ, their underpinnings (their ostensible, but false and hypocritical, úÌåÉøÈä observance) exposed. This would effectively neutralize the most polarizing influence from "Judaism" and Jewish "Orthodoxy."
[2002.07 note: A more inclusive vernacular would also help. Orthodox are understandably, and unalterably, required to oppose, and require hav•dâl•âhꞋ from, mingling selective-observance with úÌåÉøÈä-observance. Yet, contrary to popular misconceptions on the part of both Orthodox and "traditional" Jews, both elements share many of the same religious objectives. Examples include elimination of rabbinic corruption, hypocrisy and excesses, the tunnel-visioned focus on ritual observance—particularly Ultra-Orthodox obsession with medieval minutiae to the exclusion of intellectual education and living a life of integrity. These current opposite sides, "traditional" and Orthodox, would find themselves on the same side of the issue if they would think and communicate in terms of pro-úÌåÉøÈä Jews—more simply úÌåÉøÈä Jews—in contast to anti-úÌåÉøÈä Jews (the rabidly secular and anti-religious). While many "traditional" Jews don't qualify, and don't wish to qualify, as Orthodox, the mere realization by both Orthodox and "traditional" Jews that they share a desire to learn and practice úÌåÉøÈä would be constructive and healing.]
4.13-14 — "And He announced His Bᵊrit to you that He tziw•âhꞋ you to do [not merely "believe in," or talk about], the
The Hebrew term ãÈáÈø, oral or spoken communication – identified with the actual thing or matter referenced, must be distinguished from îÄìÌÈä – a lone "word" (not to be confused with sound-alike îÄéìÈä).
In ancient Hebrew thought, a thing is encompassed by the mere speaking of it. This notion derives from the description that
This unauthorized Medieval religion of superstitious magical incantations is proliferated under the mistaken belief that the power is in the formula that was spoken rather than the Power of Him Who spoke it – which is Displacement Theology = idolatry (
As a result of conceptualizing the thing spoken of to be encapsulated in the speaking of it, the term ãÈáÈø is often used by extension to mean a real and physical object or entity rather than merely the speaking of it. Hence, it would also be quite correct to render this phrase the "Ten Matters" that
In addition to the
Further, where Jews are to do them is also specified—the land of Yi•sᵊr•â•eilꞋ. Moreover, the reason for this is also stated, so that the Jews will inherit this land that
4.15-19 — A more literal translation of this passage may be illuminating regarding devices that assist in "picturing"
"And let your nᵊphâsh•otꞋ be very guarded because you saw nothing to picture the day that
In other words, if it gets between you and the Creator, it's Displacement Theology = idolatry.
(Regarding the banishment to serve idols, see pᵊsuq•imꞋ 27-28.)
4.44 — "And this is the úÌåÉøÈä that Mosh•ëhꞋ set before the Israelis."
This phrase is repeated by the Qâ•hâlꞋ every Sha•khar•itꞋ ùÑÇáÌÈú as the úÌåÉøÈä is held high for everyone in the Beit-ha-KᵊnësꞋët to see.
(Note that Bᵊnei-Yisra•eil is properly rendered "Israelis" just as
5.11 — "Do not bear the Name of
This is one of the most crucial passages for comprehending the protocol of decency and dignity inherent in the sanctification (hallowing) of the Name, much of which is evident in documented Judaic protocols of antiquity. The Name was uttered only once a year, only in the Beit-ha-Mi•qᵊdâshꞋ, then only on Yom Ki•purꞋ, and only then and in the QoꞋdësh ha-Qâdâsh•imꞋ, by the Ko•heinꞋ ha-Ja•dolꞋ.
The import of this passage hinges upon the fulcrum of the Hebrew term ìÇùÑÌÈåÀà. More important than the Arab or Ethiopian words to which this term may be related is the way the Hellenist Jews translated this term into the Greek (in the LXX), showing what the term meant to them, no later than B.C.E. 200. Translated by 70 (LXX) Hellenist Jews, (purportedly) commissioned from
This turns out to be consistent for ùÑÌÈåÀà as well. This Greek term also found at Yᵊsha•yâhꞋu ha-Nâ•viꞋ 29.13 where LXX reads "This kinsmen draws near with their mouth and their lips to honor Me, but they have distanced their heart from Me and they worship Me in vain, teaching mi•tzᵊw•otꞋ—and teachings—of men."
iQIsa, which predates both MT Hebrew and the LXX Greek, supports this interpretation. This must be accepted as the meaning of the passage as understood by the 70 Hellenist Jews who translated the Tan"kh for the Jews in the Tᵊphutz•âhꞋ in Alexandria (Egypt) rather than merely a possible rendering of another earlier Hebrew tradition.
RibꞋi Yᵊho•shuꞋa's teaching based in Yᵊsha•yâhꞋu 29.13 corroborates this theme in The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English)
15.9.
ματαιοω is used again in Dᵊvâr•imꞋ 5.17 where one of the
5.18 — "You shall not preoccupy yourself with desires for your companion's woman. You shall not preoccupy yourself coveting your companion's house, " nor…"
Two Hebrew terms operate here. One implies preoccupation with sexual designs and the other connotes a non-sexual coveting. Both are often popularly rendered variously as "covet", "lust after", "desire" and their synonyms. Simply finding a person or thing "desirable", however, is no aveir•âhꞋ of úÌåÉøÈä
If "desire" were forbidden, then, when someone offered his field for sale, there would no one who could want to buy it. The same is true for "everything that belongs to your companion." Rather, what is prohibited is preoccupation or obsession with a desire that is accompanied by immoral designs to obtain that which is desired—having immoral designs upon that which is desired. Thus, finding a married woman desirable is a human state that, though it ought not be nurtured, isn't of itself "sinful." Flirting, or scheming to flirt, would constitute the demarcation exceeding that which is simply human to that which must be curbed to preclude transgressing úÌåÉøÈä
Scheming to flirt subsumes nurturing the desire. Nurturing the desire, preoccupation with the craving, is what RibꞋi Yᵊho•shuꞋa defined as prohibited in NHM 5.27-8.
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| Yâ•eilꞋ and Karen at Qum•rânꞋ (caves where scrolls were found in background). Photographed © 1994 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ. |
6.4— "Shᵊm•aꞋ Yi•sᵊr•â•eilꞋ:
This begins the recitation of the Shᵊm•aꞋ. pᵊsuq•imꞋ 4-9 constitute the first of three central passages recited in Jewish liturgy, called collectively the Shᵊm•aꞋ, which date back to the Oral Tradition at Har Sin•aiꞋ. The Shᵊm•aꞋ is found in the
When faced with a blatant contradiction of Tor•âhꞋ shë-bi•khᵊtâvꞋ by the rabbis, clearly contravening Dᵊvâr•imꞋ 13.1, the teaching of RibꞋi Yᵊho•shuꞋa (NHM 23.1-3) is pertinent:
"Then RibꞋi Yᵊho•shuꞋa spoke to the Qᵊhil•otꞋ and to his ta•lᵊmid•imꞋ saying, 'The So•phᵊr•imꞋ and those of the Rabbinic-pᵊrush•imꞋ sit upon the
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(Added / copyright date 2016.02.01)
Yᵊsha•yâhꞋu 38 (with Mᵊlâkh•imꞋ Beit 20)
| Setting: ca. B.C.E. 700.
This Ha•phᵊtâr•âhꞋ is the closest to the account in Yᵊsha•yâhꞋu 36-39, which is not included in any Ha•phᵊtâr•âhꞋ (!), of the threat, issued by Assyrian King Sanᵊkheiriv ("Sennacherib"; reigned ca. B.C.E. 704-681) to Khi•zᵊq•i•yâhꞋu, MëlꞋëkh YᵊhudꞋâh (reigned ca. B.C.E. 716-689), to conquer Yᵊru•shâ•laꞋyim — and Yᵊsha•yahꞋu ha-Nâ•viꞋ turning back the clock 10° for a sign! |
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Historians and archeologists have, bewilderedly, found no good reason for the prevalence of obelisks found in ancient Egypt and elsewhere in the ancient Middle East. Yet, it's always been clear that the Egyptians regarded their obelisks as a symbol of the sun (their sun-god, Ra). Thus, the connection to the sun should have signaled to historians and archeologists the obvious: these were sun-dials, and their purpose was to serve as hard evidence of the ruler's apparent ability to hear and understand their primary god as demonstrated by reading the time of day – "the sun-god produces on demand as a sign of the ruler's "divine right to rule" – and, thereby, coordinating (controlling) the time of day of events throughout their empire.
îÇòÂìÈä (ma•al•âhꞋ) means stair-steps or degrees. Thus, •mōsꞋ 9.6 (äÇáÌåÉðÆä áÇùÌÑÈîÇéÄí îÇòÂìåÉúÈå, åÇàÂâËãÌÈúåÉ òÇì-àÆøÆõ éÀñÈãÈäÌ) should be understood as "The Builder in the heavens of its degrees, and its (the degrees') binding upon the earth He founded." Many of the Tᵊhil•imꞋ are introduced as parts sung at the appropriate stair-step / degree; i.e., corresponding to both a stair-step and time of day. Thus, telling time by a sun-dial can likely be traced back to the earliest Biblical mentions of erecting a îÇöÌÅáÈä (ma•tzeiv•âhꞋ; monument, "pillar"). By extension, îÇòÂìåÉú (ma•al•otꞋ; pl. lit. degrees) was likely a Hebrew synonym for a îÇöÌÅáÈä (ma•tzeiv•âhꞋ; monument, stele), which we know today from the Greeks as obelisk, or stele: a sun-dial!
From Yᵊsha•yâhꞋu's need to specify the pillar of Akhaz (rather than any other), we know that [a] there were other "towers" in Yᵊru•shâ•laꞋyim or nearby cities, and [b] that there was something "special" about the pillar of Akhaz.
We further find that, over time (and especially earthquakes), all but a few of the best-engineered eventually listed and fell over. This should alert the reader that one of the most fundamental and irremediable problems with the ancient sun-dials (aside from clouds) is that, over time, they shifted in the earth, eventually to the point of falling down.
Since nearly all of these sun-dial obelisks / pillars eventually fell over, Yᵊsha•yahꞋu ha-Nâ•viꞋ, who would have been aware of this widespread and persistent problem and paid attention to such scientific details, would have noticed that the pillar set in place by Akhaz Ben-Yotâm (the previous MëlꞋëkh YᵊhudꞋâh) about 25 years earlier had developed an unnoticed list.
It was then a simple matter set up a watch at the sundial of Akhaz to await a specified time, while waiting for a signal mirror or fire from trusted observers at sundials in nearby cities. When the signal was seen that the specified time had come in the nearby cities, the sun-dial of Akhaz was found to be 10° slow.
As long as the 10° period was fixed, it didn't matter to Yᵊsha•yahꞋu ha-Nâ•viꞋ whether Khi•zᵊq•i•yâhꞋu, MëlꞋëkh YᵊhudꞋâh, specified forward or backward. That merely dictated which city Yᵊsha•yâhꞋu specified to be the base sundial and read before the other.
| Setting: ca. B.C.E. 720. (Existence of a Yᵊsha•yâhꞋu II, "Deutero-Isaiah," ca. B.C.E. 540, as author of chapters 40-66 seems increasingly doubtful; Trito-Isaiah even more doubtful.) Location: A•râv•âhꞋ near Yᵊru•shâ•layꞋim (31° 47' N, 35° 13' E)
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2002 update:
In the hi-tech first century of the new millenium, belief in ghosts and superstitions seems comical and antiquated. Yet, when it comes to religion, both genesis and apocalyptic visions depend upon unworldly cartoon creatures, mysticism and supernatural events that proliferate our TV and movie screens and captivate the imaginations of the masses.
úÌåÉøÈä declares that we were created in the image of our Creator—the Omni-scient. We should reflect some semblance of His Omniscience in being intelligent enough to discern that this Creator, Whose Image defines us, created and operates this universe according to rational, scientific and logical laws. Unchanging and Perfect, He has no need to, and indeed cannot, contradict Himself by working mystical supernatural magic—which He Himself prohibits—to accomplish His designs simply because some superstitious and silly religious leaders insist on it, persisting in injecting their supernatural mysticism and magic into Biblical prophecy—and the superstitious and silly religious masses flock to books like "Left Behind."
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Human civilizations are long overdue to at last realize that the unfolding of the Creator's purposes in our universe will continue to follow the same rational laws of science and logic that all of the physical and scientific evidence indicates has always governed the universe.
Neither Jews, Christians nor Muslims are exempt from such mythicizing.
Jews believe that all Jews meeting certain (variously defined) criteria will be physically (simplistically and irrationally rejecting any non-physical interpretation) resurrected and that a completely mortal Mâ•shiꞋakh Bën-Dâ•widꞋ will live forever (a self-contradicting definition), officiating forever in the everlasting Beit-ha-Mi•qᵊdâshꞋ described by Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ.
Christians believe even far more fantastical things: that the Mâ•shiꞋakh Bën-Dâ•widꞋ will supernaturally appear in the sky and all Christians will magically fly up into the sky to join him; not to mention the supernatural beings and events interpreted into apocalyptic prophecies.
Muslims believe that Muhammed flew up into the sky on a white horse, not even realizing that they've been duped by their own religious leaders concerning where this is supposed to have occurred. (At the time the story was written, the "far place" from which Muhammed was said to have flown up into the sky on a white horse was understood as Medina!)
So none of the three major religions are free of superstitious, supernatural-dependent and self-contradicting religious leaders who promulgate myth under the banner of god.
Does Judaism really teach that the Mâ•shiꞋakh will be supernatural mortal who never dies? "Do not think that the Mâ•shiꞋakh needs to perform signs and miracles, bring about a new state of things in the world, revive the dead, and the like. It is not so' Rather, it is the case in these matters that the statutes of our úÌåÉøÈä are valid forever and eternally. Nothing can be added to them or taken away." Who said this? Ramba"mꞋ (last two passages of his code of laws, in the eleventh and twelfth paragraphs of the "Laws Concerning the Installation of Kings," (Gershom Scholem, The Messianic Idea in Judaism, Schocken, 1971, p. 28)!
Ahh, but Ramba"mꞋ wasn't the first to announce this realization! See the
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Does Judaism really teach that the Mâ•shiꞋakh will be supernatural mortal who never dies? Ramba"mꞋ said not (see Haphtâr•âhꞋ section, 5752).
Ahh, but Ramba"mꞋ wasn't the first to announce this realization! The non-supernatural nature of prophetic events was first announced by RibꞋi Yᵊho•shuꞋa in NHM 24.37ff:
"Yet, as it was in the days of NoꞋakh, so shall it be in the Shᵊkhin•âhꞋ of the person. For so they were in the days that were before the Ma•bulꞋ—eating and drinking, being fruitful and multiplying until the day NoꞋakh went into the box. They did not know until the Ma•bulꞋ came and picked them all up. Thus shall the Shᵊkhin•âhꞋ of the person also be'"
There are at least two horrific implications of the mythicization of the Tan"kh and Ta•na"khꞋ personalities.
First, raising up mythical heros necessarily implies that people today—or of those times or any other time—are doomed to fail to reach mythical proportions and mythical relationships with mythical beings' because they're all a myth. Mythicization of real persons and real events makes it impossible for real people to live up to mythical proportions. Consequently, people who should realize they can connect to the Creator every bit as well as the Biblical persons instead feel they are failures unable to commune with
Second, people wholly convinced that mythical beings and supernatural events will surround the events prophesied in the Ta•na"khꞋ cannot possibly recognize the actual events prophesied in the Ta•na"khꞋ when they occur because the actual events aren't myths. Not seeing mythical creatures and supernatural events, people will remain blissfully unaware of the fulfilling of Ta•na"khꞋ prophecies until it is too late.
The implications are far-reaching. Many prophecies of the Tan"kh have been occurring since the restoration of the State of Israel' while the world grinds on its usual way in blissful ignorance.
Moreover, we are therefore required to understand personalities like MoshꞋëh, Av•râ•hâmꞋ Âv•iꞋnu, Yitzkhaq Avinu, Ya•a•qovꞋ Âv•iꞋnu and Eil•i•yâhꞋu ha-Nâ•viꞋ as people like you and me except having religious insight that distinguished them in their respective generations. When the events surrounding their lives are stripped of supernatural mythicization, Tan"kh-practicers today will find that they can commune with the Creator just as the Biblical personalities did and experience the same "miracles" they experienced (even greater according to the Christian Christ who so defines his authentic followers—Jn. 5.20). In fact, that's the whole purpose for the existence of the Biblical personalities! Religious leaders who deny this do so to protect their position of authority and their control over their "flocks" as the sole, mystical, link between you and the Creator' also a contravention of úÌåÉøÈä
Shepherds who lose more than 90 sheep of their original flock of 100—as modern Jewish religious leaders have—are, by any reasonable assessment, false shepherds whom Tan"kh defines as evil. By contrast, RibꞋi Yᵊho•shuꞋa taught that a true shepherd makes a maximal effort even if one sheep out of the 100 strays (NHM 18.12-14).
Correcting our perceptions of the prophecies in Ta•na"khꞋ requires us to understand and explain the prophecies, despite the frequent difficulty in doing so, in natural terms compatible with the rational scientific and logical laws that the Creator has applied to our universe, in other words an understanding that is, indeed, compatible with
Yet, while Christians reject reality—as well as their own Gospels paradigm of Yo•khân•ânꞋ 'ha-Matbil' Bën-Zᵊkharyah ha-Ko•heinꞋ—to insist on a physical "second coming" of RibꞋi Yᵊho•shuꞋa, Jews reject the same reality to insist that a "second coming" of Eiliyahu ha-Nâ•viꞋ must be physical rather than as described in NHM below. For Jews to insist that the "second coming" of Eiliyahu ha-Nâ•viꞋ must be physical contradicts the argument that a physical "second coming" of RibꞋi Yᵊho•shuꞋa cannot occur. Conversely, for Christians to insist that the "second coming" of RibꞋi Yᵊho•shuꞋa will be physical contradicts their own acceptance of Yo•khân•ânꞋ 'ha-Matbil' Bën-Zᵊkharyah ha-Ko•heinꞋ as the satisfaction of the prophecy in Ma·lâkh·iꞋ ha-Nâ•viꞋ 3.23. Thus, the reasoning of both are logically self-contradicting.
NHM 3.1-8 (notes are found in NHM)—
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| The northern (usually intended in Biblical references) Arâv•âhꞋ of EiꞋmëq ha-Yar•deinꞋ, north of Yᵊrikh•oꞋ. NᵊharꞋ ha-Yar•deinꞋ runs from left to right (north to south) through the middle of the photograph. The lush green meadow in the foreground is on the west bank. The east bank, where the Israelis were encamped, lies between the trees, on the far side of NᵊharꞋ ha-Yar•deinꞋ, and the mountains, in today's Yar•deinꞋ. The Arâv•âhꞋ continues south to Yâm ha-MëlꞋakh. Photographed © 1983 by Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ.) |
In those days, Yo•khân•ânꞋ 'ha-Matbil' Bën-Zᵊkharyah ha-Ko•heinꞋ became nigh expounding in the mi•dᵊbarꞋ of Yᵊhud•âhꞋ and saying, "Return in tᵊshuv•âhꞋ, for the Realm of the heavens is approaching." For this is he that was spoken of through Yᵊsha•yâhꞋu ha-Nâ•viꞋ [40.3] saying, "A voice sounds bᵊ-Mi•dᵊbarꞋ: Turn to the dërꞋëkh of
Yo•khân•ânꞋ 'ha-Matbil' Bën-Zᵊkhar•yâhꞋ ha-Ko•heinꞋ wore an a•dërꞋët (mantle) of camel's hair, with a leather belt around his waist. His diet consisted of carobs and date-syrup.
They proceeded out to him from Yᵊrushâlayim, and from all of the region of Yᵊhud•âhꞋ, and all of the realms around NᵊharꞋ ha-Yar•deinꞋ. They were consummating tᵊvil•âhꞋ in NᵊharꞋ ha-Yar•deinꞋ, as prescribed by him, admitting their a•veir•otꞋ [against úÌåÉøÈä].
Having seen many from the [probably Herodian] Rabbinic-pᵊrush•imꞋ sect of Judaism (who advocate that Ha•lâkh•âhꞋ may only be transmitted orally) and from the aristocratic Hellenist-Roman Pseudo-Tzᵊdoq•imꞋ sect of Judaism responding to his call for tᵊvil•âhꞋ, he told them to escape from the future qeitz (cut-off) coming from Eil and then produce fruit worthy of tᵊshuv•âhꞋ."
Yᵊsha•yâhꞋu 40.17 — ëÌÈì-äÇâÌåÉéÄí are as none against Him, less than zero and they are considered to be nothingness by Him."
The Hebrew term rendered "nothingness" here is úÉäåÌ, the same term paired in bᵊ-Reish•itꞋ 1.2 with áÉäåÌ, the two together meaning "nothingness and chaos" (popularly rendered "without form and void").
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To the age, a man shall be circumspect in the recitation of the Shᵊm•aꞋ, with the preceding and subsequent blessings; that they are [recited] in the morning and in the evening, seven [times], for (Tᵊhil•imꞋ 119.164), 'Seven [times] daily I have praised You.' (Tal•mudꞋ, bᵊrâkhot 1.5). The recitation of it is according to its Ha•lâkh•âhꞋ, evening and morning, is inherited in this world and in the world to come.
As memorized in the part that was recited (Ma•sëkꞋët Bᵊrâkhot 16.2), •marꞋ RabꞋi Ëlâzâr: What is written [in Scripture]? 'Thusly I shall bless You all of my life; in Your Name I will bear my palms' (Tᵊhil•imꞋ 63.5). 'Thusly I shall bless You all of my life,' this is the recitation of the Shᵊm•aꞋ. 'In Your Name I will bear my palms,' this is tᵊphil•âhꞋ. If you do thusly the this Scripture talks about you: 'Like prohibited-sacrificial-choicest-fat and plush-meadow, my nëphꞋësh shall be sated.' (Tᵊhil•imꞋ 65.6) And not only that, but both worlds are inherited—this one and the world to come. As it is said, 'And with lips of jubilance shall the praises of my mouth be.' (ibid.)
(Translated so far)
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 250x167.jpg "Shitim, across the Yardein fm Yerikho (Jericho)")
 801x536.jpg "Click to enlarge"){kind=small}
 Khat-shepset obelisk Karnak Luxor 250x375.jpg "Obelisk of Queen Paro Khat-shepset at Karnak, Luxor")