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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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 0250x250.jpg "Map Shitim Baal Peor (images.google.co.il)") |
 1000x1000.jpg "Click to enlarge"){kind=small} äÇø ôÌÀòåÉø – northeast of Yâm ha-MëlꞋakh, east of Yᵊri•khoꞋ and Shit•imꞋ (images.google.co.il) |
14.21 — The operative phrase in this pâ•suqꞋ is áÌÇçÂìÅá àÄîÌåÉ
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, àÅí is linguistically related to the Aramaic àËîÌÈä (see Ëzᵊr•âꞋ 4.10; Dâniy•eilꞋ 3.4, 7, 29, 31; 5.19; 6.26; 7.14). The style of the Sages would be to say, "Read not àÅí, but àËîÌÈä, "his native-nation's religio-culture."
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No candidate for Mâ•shiꞋakh can be valid unless he satisfies the Biblical criterion. That criterion is stated explicitly in this week's pâ•râsh•âhꞋ: pᵊsuq•imꞋ 13.2-6.
"If there should stand up in your midst a Nâ•viꞋ 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
godwhich you hadn't previously known, to worship it, and the sign or wonder happens—don't listen to the words of that Nâ•viꞋ or dreamer of dreams. For é--ä your Ël•oh•imꞋ is testing you to know whether you love é--ä your Ël•oh•imꞋ with all of your Leivâv and with all of your nëphꞋësh. You shall follow é--ä your Ël•oh•imꞋ, and revere Him; you shall keep His mi•tzᵊw•otꞋ and Shᵊm•aꞋ to His voice; you shall serve Him, and stick to Him. And that Nâ•viꞋ and that dreamer of dreams shall be put to death'"
This makes it absolutely clear that either historical RibꞋi Yᵊho•shuꞋa had to have been
either sho•meirꞋ-úÌåÉøÈä as described in the Dead Sea Scrolls (4Q MMT)—including Biblical mi•shᵊpât•imꞋ + khuq•imꞋ = Oral Law = Ha•lâkh•âhꞋ)—diametrically opposite, lᵊ-hav•dilꞋ, to Yësh"u,
or he was a false Nâ•viꞋ, and his death sentence is required by é--ä and His úÌåÉøÈä.
Consequently, one must choose:
Either historical RibꞋi Yᵊho•shuꞋa was sho•meirꞋ-úÌåÉøÈä (including Oral Law, as Yᵊhud•imꞋ—in contrast to goy•imꞋ—have always understood úÌåÉøÈä), diametrically opposite to Yësh"u, or
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 Har Grizim (lft) 250x188.jpg "Shekhem: Har Eival (rt) Har Grizim (lft)") |
 Har Grizim (lft) 750x563.jpg "Click to enlarge"){kind=small} ShᵊkhëmꞋ: Har Gᵊriz•imꞋ (left); Har Ei•valꞋ (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•âhꞋ.
Or, perhaps, they just haven't reflected on what being a Perfect Ël•oh•imꞋ implies—never breaking His Perfect Word or contradicting Himself, and being Unchanging.
What are these mi•tzᵊw•otꞋ? 11.32 clarifies:
àÅú
ëÌÈì-äÇçË÷ÌÄéí,
åÀàÆú-äÇîÌÄùÑÀôÌÈèÄéí—Ha•lâkh•âhꞋ (see Atonement In the Biblical 'New Covenant' Live-LinkT (ABNC)
! Not just some, but all of them, the entirety. Selective observance is, by definition, "partial acceptance = partial rejection." The Talmudic term Ha•lâkh•âhꞋ equates not only to Ta•na"khꞋ, but the combination of both mi•shᵊpât•imꞋ and khuq•imꞋ (see also Who Are The Nᵊtzarim? Live-LinkT (WAN) the first text of our Distance Learning Syllabus).
13.7-12— When é--ä commands to kill some violator of úÌåÉøÈä, many non-Jews, particularly misojudaics, mistakenly assume that úÌåÉøÈä authorizes any vigilante to render street justice. Nothing could be further from the truth. The whole point of úÌåÉøÈä 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•âhꞋ (that included 120% restitution).
In this context, we find the úÌåÉøÈä regarding what to do about family and friends who try to coax you to stray from being sho•meirꞋ-úÌåÉøÈä. Bᵊn•eiꞋ-NoꞋakh cannot be tried in a Beit-Din. There's no recourse to the Beit-Din against relatives and friends who are neither Yᵊhud•imꞋ nor âÌÅø.
Most of the harassment of a Jew-by-choice concerning keeping úÌåÉøÈä, however, originates from relatives who are Bᵊn•eiꞋ-NoꞋakh (= goy•imꞋ). And what does úÌåÉøÈä 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 é--ä or with relatives and friends who dissuade you from keeping úÌåÉøÈä.
Citing Mikh•âhꞋ ha-Nâ•viꞋ 7.6, RibꞋi Yᵊho•shuꞋa declares that he is an inappropriate choice for anyone unwilling to live by this úÌåÉøÈä ( The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English) 10:37 with notes and NHM 19:29ff).
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 250x188.gif "Har Gerizim") |
 400x300.gif "Click to enlarge"){kind=small} Har Jᵊriz•imꞋ south of ShәkhëmꞋ, 881 m (≅3,000 ft.) above sea level, 450 m (≅1,475 ft.) above plateau (Bibleplaces.com) |
This pâ•râsh•âhꞋ begins øÀàÅä
11.29 – åÀðÈúÇúÌÈä àÆú-äÇáÌÀøÈëÈä òÇì-äÇø âÌÀøÄæÌÄéí
As a result of the insensitivity to religious values by the irreligious Shimon Peres and the Israeli Left, the Israeli government left (!) Har Jᵊriz•imꞋ to Arab-occupation with ShәkhëmꞋ.
 250x170.jpg "Har Eival (Hellenized to ''Ebal'')") |
 433x295.jpg "Click to enlarge"){kind=small} Har Ei•vâlꞋ, north of ShәkhëmꞋ, 940 m (≅3,100 ft.) above sea level, 510 m (≅1,675 ft.) above plateau (aerial) |
åÀàÆú-äÇ÷ÌÀìÈìÈä òÇì-äÇø òÅéáÈì
äÇø òÅéáÈì is also located in Arab-occupied ShәkhëmꞋ.
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•lᵊmidꞋ should have an intimate working knowledge of every word in this highly important passage.
13.5 — ends with the familiar form discussed last week: úÄãÀáÌÈ÷åÌï
The connotation is then: After é--ä your Ël•oh•imꞋ shall you walk, and Him shall you revere; and His mi•tzᵊw•otꞋ shall you sho•meirꞋ, and to His Voice you shall Shᵊm•aꞋ, and for Him shall you work, then to Him shall you stick.
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15.7-8 — "If there be in you m.s. [i.e., in Yi•sᵊr•â•eilꞋ] an àÆáÀéåÉï, 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 îÅàÈçÄéêÈ äÈàÆáÀéåÉï. Because ôÈúÉçÇ úÌÄôÀúÌÇç to him; åÀäÇòÂáÅè úÌÇòÂáÄéèÆðÌåÌ, sufficient for his lack."
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In using the term òÈáÇè, úÌåÉøÈä teaches that one who is sho•meirꞋ-úÌåÉøÈä 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"khꞋ, 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.
Applying the principles of úÌåÉøÈä, just as this Walk (Ha•lâkh•âhꞋ) / dërꞋëkh results in eternal life, concurrently yields success, prosperity and wealth. Taking care of äÈàÆáÀéåÉï is intended to first sustain the one who is halakhically sho•meirꞋ-úÌåÉøÈä (all of whom—including Ultra-Orthodox / khareid•imꞋ 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•âhꞋ. There is a simple acid test. úÌåÉøÈä 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. úÌåÉøÈä teaches that one most definitely isn't supposed to be a sucker. To the exact contrary, úÌåÉøÈä teaches that one is to do his or her best to prosper. RibꞋi Yᵊho•shuꞋa taught the allegory of wise investing (NHM 25.14-30)—immediately preceding his teaching concerning Tzᵊphan•yâhꞋ 3.8 and Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 34.1-2, 12 and 17 (NHM 25.31-46).
àÆáÀéåÉï is the term from which the pl. àÆáÀéåÉðÄéí derived, though not until the common era (C.E.). How this term is used in úÌåÉøÈä 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•otꞋ 23.6 & 11 and Dᵊvâr•imꞋ 24.14, all of the instances of àÆáÀéåÉï are found in this week's pâ•râsh•âhꞋ: 15.4, 7 (twice), 9 & 11 (twice). Except the instances in Shᵊm•otꞋ 23.6 and 24.15, every instance in úÌåÉøÈä stipulates
the àÆáÀéåÉï of the am (i.e. Yi•sᵊr•â•eilꞋ),
among you,
who is your brother in Yi•sᵊr•â•eilꞋ, and
who is in your land (i.e., Yi•sᵊr•â•eilꞋ).
The inference seems clearly to refer to àÆáÀéåÉðÄéí who are sho•meirꞋ-Torah Yᵊhud•imꞋ (and âÌÅø) in Yi•sᵊr•â•eilꞋ.
Other instances throughout Ta•na"kh′, while not specifying àÆáÀéåÉðÄéí within Yi•sᵊr•â•eilꞋ, can only be accurately interpreted consistent with úÌåÉøÈä, never contradicting úÌåÉøÈä's definition of àÆáÀéåÉðÄéí.
Consequently, the responsibility of the Nᵊtzâr•imꞋ is to care for the poor within Yi•sᵊr•â•eilꞋ (both geographically and as an am that, as usual, includes âÌÅøÄéí). This is especially true on Pur•imꞋ (cf. Ës•teirꞋ 9.22).
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 Shᵊmit•âhꞋ year fallow field |
Ha•lâkh•âhꞋ requires that in the 3rd, 6th and Shᵊmit•âhꞋ years one is required to distribute a portion of his or her ma•asᵊr•otꞋ for the àÆáÀéåÉðÄéí of Yi•sᵊr•â•eilꞋ. RibꞋi Yᵊho•shuꞋa 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 àÆáÀéåÉðÄéí, ta•lᵊmid•imꞋ should stipulate the portion for the àÆáÀéåÉðÄéí. Particularly in the Tᵊphutz•âhꞋ, Orthodox Bat•eiꞋ-ha-KᵊnësꞋët tend to strongly confine their help to their members, to the complete exclusion of "estranged" Yᵊhud•imꞋ who most need it. With rare exception, nothing of these funds ever finds it way to helping or illuminating (bringing Tor•âhꞋ education to) "the goy•imꞋ." Consequently, we feel it's imperative that ta•lᵊmid•imꞋ use this portion for you to personally (on behalf of the Nᵊtzâr•imꞋ, not via donations to some organization) to help àÆáÀéåÉðÄéí where you live.
"For on account of this thing [care of the àÆáÀéåÉðÄéí] é--ä your Ël•oh•imꞋ shall bless you in all of your doings and in everything to which you send your hand" (15.10).
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A pivotal, but too-little-known, pâ•suqꞋ is found in this week's pâ•râsh•âhꞋ (13.2-5). This passage begins with the word ëÌÄé. 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•vârꞋ that I mәtza•wëh′ you, you are to be sho•meirꞋ 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•viꞋ 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•imꞋ that isn't the One you know, to work for him,' then you shall not Shᵊm•aꞋ to the Dᵊvâr•imꞋ of that nâ•viꞋ or that dreamer-interpreter , BECAUSE é--ä your Ël•oh•imꞋ is giving you a test-trial to know whether you have love for é--ä your Ël•oh•imꞋ with all of your leiv•âvꞋ and with all of your nëphꞋësh—or whether you trust, instead, a human worker of apparent miracles.
"You shall follow é--ä your Ël•oh•imꞋ. It is Him you shall revere, His mi•tzᵊw•otꞋ you shall sho•meirꞋ, it is to His Voice you shall Shᵊm•aꞋ, 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?
úÌåÉøÈä, 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 úÌåÉøÈä? If they do not, their 'miracle' is a test-trial to see whether you really love é--ä enough to follow His mi•tzᵊw•otꞋ Tor•âhꞋ—or whether you prefer a human worker of apparent miracles.
If the teacher is telling you to keep úÌåÉøÈä 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 úÌåÉøÈä then the teacher is illegitimate, even if he or she performs miracles. Put your trust in úÌåÉøÈä, not humans.
When é--ä chooses to accomplish something that exceeds our understanding there are two things that should be remembered:
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 úÌåÉøÈä! Nor do they fathom the arrogance of assigning to é--ä their own human limitations of comprehension and scientific ability.
When é--ä 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•viꞋ were the conduit (Mᵊlâkh•imꞋ Beit 13.21)! Such things don't depend upon any human to be the conduit of His work, neither me nor any particular Nᵊtzâr•imꞋ, nor any particular sho•meirꞋ-Tor•âhꞋ Yᵊhudi. The power, His power, is constant for every sho•meirꞋ-úÌåÉøÈä conduit. All you, as a sho•meirꞋ-Torah talmid(âh), need is to believe úÌåÉøÈä enough to act on it.
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 What's a Mitz•wâhꞋ? |
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 RibꞋi Yᵊho•shuꞋa upon caring for the sick, tending their ills,—many of whom thereafter recovered. The Hellenist (Greek) term θεραπευω, corresponding in Ta•na"khꞋ to èÄôÌÅì, 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.
RibꞋi Yᵊho•shuꞋa 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 é--ä. I can do that. You can do that. In fact, with today's technology, we can do greater things than RibꞋi Yᵊho•shuꞋa 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 é--ä. You're only a servant of é--ä. All power is with Him, not you. Forgetting this even momentarily prevented MoshꞋëh from entering Yi•sᵊr•â•eilꞋ.
The ultimate success of the effort depends solely on the power of é--ä, on one hand, and the sincerity and trust in é--ä, the willingness to entrust it to é--ä, on the part of the person making tᵊshuv•âhꞋ 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•âhꞋ, 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 é--ä instead of yourself or another mortal, determines only whether you have the willingness to serve é--ä as a conduit, foregoing becoming a great miracle-worker and leaving the results to the two principals:
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 é--ä. When it doesn't follow, it is the decision of é--ä. That isn't to say that we cannot sometimes argue and prevail, as Ya•a•qovꞋ Âv•iꞋnu did and for which he was renamed Yi•sᵊr•â•eilꞋ. But ignoring the superior knowledge of é--ä is a decision fraught with unfathomed dangers. The wise prefer, and rely on, the Wisdom of é--ä – namely úÌåÉøÈä – over their own understanding and desires.
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Some of the most challenging questions concern which mi•tzᵊw•otꞋ the âÌÅø should sho•meirꞋ. úÌåÉøÈä teaches the general principle that there is to be only one úÌåÉøÈä, for Yәhud•i′ and âÌÅø alike. Within this general principle, however, there are specific instructions, or exceptions, concerning what âÌÅøÄéí are, and aren't, to do. Further, instructions that explicitly specify Yᵊhud•imꞋ may be interpreted to apply only to Yᵊhud•imꞋ. (Otherwise, there would have been no point in specifying Yᵊhud•imꞋ.) This is no different than which apply to Yᵊhud•imꞋ and which apply to Ko•han•imꞋ or Lᵊwi•yimꞋ or which apply to male and female.
The Nᵊtzâr•imꞋ assert, and Tal•mudꞋ corroborates (!), that the Ha•lâkh•âhꞋ of the Beit-Din ha-Ja•dolꞋ defined a âÌÅø úÌåÉùÑÈá as a novitiate-postulant; and a âÌÅø öÆãÆ÷ as a non-Jew who had advanced to the level of sho•meirꞋ-úÌåÉøÈä on a par with the âÌÅø úÌåÉùÑÈá who was deemed ready to be circumcised and converted (thereafter being a Yᵊhud•iꞋ, not a "convert" and no longer a âÌÅø!).
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 Circumcision instruments |
We can consider two âÌÅøÅé úÌåÉùÑÈá who have reached the identical level of being sho•meirꞋ-úÌåÉøÈä 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 âÌÅø úÌåÉùÑÈá isn't permitted to convert. The other âÌÅø úÌåÉùÑÈá, though no more sho•meirꞋ-úÌåÉøÈä, becomes a Yәhud•i′. It was necessary to recognize the unconverted âÌÅø who was sho•meir′-úÌåÉøÈä above lesser-advanced, often beginner, âÌÅøÄéí. This was accomplished by recognizing the âÌÅø who attained the level of sho•meirꞋ-úÌåÉøÈä equal to the sho•meirꞋ-úÌåÉøÈä level of of a convert as a âÌÅø öÆãÆ÷.
Now consider Dᵊvâr•imꞋ 14.21. The Yәhud•i′ may not eat ðÀáÅìÈä. But, the pâ•suqꞋ continues, "[either] úÌÄúÌÀðÆðÌÈä it for the âÌÅø who is in your gates åÇàÂëÈìÈäÌ (i.e., a âÌÅø who hasn't yet progressed to eating ëÌÈùÑÅø) or sell it (!) to the ðÈëÀøÄé"
Does this pâ•suqꞋ advocate exempting the âÌÅø from ka•shᵊr•utꞋ? Not unless úÌåÉøÈä is self-contradictory! In the same way that úÌåÉøÈä "advocates" divorce! úÌåÉøÈä recognizes that the âÌÅø úÌåÉùÑÈá (implied by "âÌÅø" unless otherwise specified) isn't fully sho•meirꞋ-úÌåÉøÈä (or he would have converted and would be a Yәhud•i′ or the special category of âÌÅø öÆãÆ÷). So, if the âÌÅø (úÌåÉùÑÈá( hasn't progressed to the point of eliminating ðÀáÅìÈä from his or her diet anyway, then give / allow it for the novice—who isn't yet eating ëÌÈùÑÅø—rather than sell it. If the âÌÅøÄéí have all graduated to eating ëÌÈùÑÅø then Bâ•rukhꞋ é--ä, sell it to a ðÈëÀøÄé.
Gᵊmâr•âꞋ teaches (Ma•sëkꞋët Bᵊkhor•otꞋ 23b) that ðÀáÅìÈä is set forth as a class of substances between ëÌÈùÑÅø and tâm•eiꞋ—perfectly paralleling the transitory nature of the âÌÅø. ðÀáÅìÈä is fit for the transition period of the âÌÅø but not ëÌÈùÑÅø for the Yәhud•i′ – including the former âÌÅø
By extension, the pots, pans, china and utensils of the âÌÅø are ðÀáÅìÈä. When the âÌÅø learns how, most of these can be made ëÌÈùÑÅø, i.e., according to Ha•lâkh•âhꞋ, which, these days, invariably means consulting a Tei•mân•iꞋ, or other moderate Orthodox (not Ultra-Orthodox or kha•reid•iꞋ), rabbi. Those items that cannot be made ëÌÈùÑÅø are discarded and replaced, after which the kitchen is rendered ëÌÈùÑÅø. In the interim, it is important that the âÌÅø eliminate those things that are tâm•eiꞋ.
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11.26-28 — "See, I Myself have given before you today a bᵊrâkh•âhꞋ and a curse: the bᵊrâkh•âhꞋ when you Shᵊm•aꞋ to the mi•tzᵊw•otꞋ of é--ä your Ël•oh•imꞋ that I-Myself mᵊtzauëh you today; and the curse if you do not Shᵊm•aꞋ to the mi•tzᵊw•otꞋ of é--ä your Ël•oh•imꞋ and you deviate from the Way, which I-Myself mᵊtzauëh you today, to walk after other Ël•oh•imꞋ that you haven't known."
Here is the reason for all of the major calamities that have befallen Yi•sᵊr•â•eilꞋ as a state and the Yᵊhud•imꞋ as a people—including the Holocaust.
Obeisance to the orders of the rabbis when they contravene the orders of é--ä in Tor•âhꞋ shë-bi•khᵊtâvꞋ is contravention of úÌåÉøÈä, plain and simple. The authority of the rabbis in the domain of mi•shᵊpâtꞋ / Ha•lâkh•âhꞋ. This authority doesn't extend to contravention of Tor•âhꞋ shë-bi•khᵊtâvꞋ!
Reliance upon the rabbis to the exclusion of personal knowledge of, and obedience to, the Hebrew Scriptures contravenes úÌåÉøÈä (Dᵊvâr•imꞋ 30.11-14) and is summed up by Yᵊsha•yâhꞋu ha-Nâ•viꞋ (and quoted by RibꞋi Yᵊho•shuꞋa the Nᵊtzâr•imꞋ—NHM 15.1-20) in Yᵊsha•yâhꞋu 29.13 "Then A•don•âiꞋ replied, 'Because this am draws near with their mouth, and with lip-service they give kâ•vodꞋ to Me but their heart distances itself from Me; and their reverence for Me will be the mi•tzᵊw•otꞋ of men learned by rote."
Regarding the term A•don•âiꞋ, we reiterate (from an earlier teaching) that this is the singular possessive of the plural noun (i.e., "my lords") of â•donꞋ that, in modern Hebrew, parallels "sir." When prefixed by äÈ (hâ-A•donꞋ; the Lord), refers exclusively to é--ä. 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•iꞋ (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•âiꞋ, 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•meirꞋ and do both the khuq•imꞋ and mi•shᵊpât•imꞋ / Ha•lâkh•âhꞋ.
12.2ff — These are the khuq•imꞋ and mi•shᵊpât•imꞋ that are related to living bâ-ÂꞋrëtz. This precludes an "International Jerusalem", Islamic mosques on the Holy Mount, and mosques or Christian churches throughout Yᵊru•shâ•laꞋyim and Yi•sᵊr•â•eilꞋ.
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12.8 — Should the reader make up his own mind regarding how to worship é--ä, how to interpret the Ta•na"kh′ and the like? According to this passage, this was prohibited when the Yᵊhud•imꞋ entered the hâ-ÂꞋrëtz in the time of Yᵊho•shuꞋa 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•imꞋ were to be appointed in every generation (Dᵊvâr•imꞋ 16.18; 17.9-13) and their mi•shᵊpât•imꞋ of these Bat•eiꞋ-Din accumulated in the corpus of Oral Law that would serve as precedent for future legal decisions in the application of the khuq•imꞋ. From that point, the application of this legal system would guide those who seek to pray to é--ä.
12.14-15 & 21 — In addition to the other laws of ka•shᵊr•utꞋ, must meat be slaughtered according to the laws of ùÑÀçÄéèÈä in order to be ëÌÈùÑÅø for eating?
In pâ•suqꞋ 14, in the discussion of qor•bân•otꞋ on Har ha-BaꞋyit in Yᵊru•shâ•laꞋyim, we find the phrase "and there you shall do all that I-Myself tziw•âhꞋ you", implying mi•tzᵊw•otꞋ given with respect to the method of slaughter of the qor•bân•otꞋ—a mi•tzᵊw•âhꞋ known to have existed from other documentation. Moreover, this is further implied in the next pâ•suqꞋ when speaking of preparing and eating meat not-for-qor•bânꞋ outside of Yᵊru•shâ•laꞋyim in the phrase úÌÄæÀáÌÇç and eat the meat according to the bᵊrâkh•âhꞋ of é--ä your Ël•oh•imꞋ that He has given you."
The Hebrew term æÈáÇç, from which úÌÄæÀáÌÇç 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•suqꞋ 21: "If the place where é--ä your Ël•oh•imꞋ has chosen to place His Name [i.e. the Beit-ha-Mi•qᵊdâshꞋ on Har ha-BaꞋyit in Yᵊru•shâ•laꞋyim], be too distant from you, then úÌÄæÀáÌÇç from your herds or your flocks that é--ä has given you according as I tziw•âhꞋ to the consent of your nëphꞋësh (i.e., to your heart's content)."
Since the qor•bân•otꞋ themselves were always prohibited outside of Har ha-BaꞋyit, this can only refer to the method of slaughter according to the same laws that applied to the ritual slaughtering of sacrificial animals—shᵊkhit•âhꞋ. sho•kheitꞋ 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 é--ä your Ël•oh•imꞋ that He has given you" and "according as I tziw•âhꞋ." While these laws are documented from antiquity, they are found only in Ha•lâkh•âhꞋ.
Another distinction between bâ•sârꞋ kâ•sheirꞋ and the qor•bân•otꞋ themselves is that only the tâ•horꞋ could eat of the qor•bân•otꞋ while those who had become tâm•eiꞋ could also eat of bâ•sârꞋ kâ•sheirꞋ that wasn't qor•bân•otꞋ (12.15 & 22).
12.16 & 23— This is the basis for the Ha•lâkh•âhꞋ concerned with what constitutes proper and sufficient removal of dâm from the bâ•sârꞋ.
13.1 — Here is the basis for declaring invalid and rejecting all rabbinic legislation that cannot be directly linked by logic to Tor•âhꞋ shë-bi•khᵊtâvꞋ.
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•aꞋ and be sho•meirꞋ-úÌåÉøÈä and, therefore, beckons us—after the paradigm of Bilâm—to "go after other Ël•oh•imꞋ that you haven't known, and serve them." But 'é--ä your Ël•oh•imꞋ is testing you to know whether you love é--ä your Ël•oh•imꞋ with all of your leiv•âvꞋ and all of your nëphꞋësh." Consequently, "you shall not Shᵊm•aꞋ to the Dᵊvâr•imꞋ of that Nâ•viꞋ 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 é--ä your Ël•oh•imꞋ 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 é--ä your Ël•oh•imꞋ and it is Him you shall revere, and it is His mi•tzᵊw•otꞋ you shall sho•meirꞋ and to His Voice you shall Shᵊm•aꞋ, and it is Him you shall serve and to Him you shall stick like glue."
How could it be any clearer? QoꞋdësh is defined in, and by the observance of, úÌåÉøÈä. If the RuꞋakh is RuꞋakh ha-QoꞋdësh, then we can tell by the fruits—a life practice of being sho•meirꞋ-úÌåÉøÈä.
If, lᵊ-hav•dilꞋ, the spirit argues not to bother with the QoꞋdësh of being sho•meirꞋ-úÌåÉøÈä then úÌåÉøÈä defines this is an unholy, unclean and demonic spirit of Sâ•tânꞋ. 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•âhꞋ is fairly self-evident even to the English reader unfamiliar with the Hebrew.
16.16 — Three times a year, at the feasts of PësꞋakh, Shâv•u•otꞋ and Suk•otꞋ, male representatives are to be appointed from every community to make a Khag to Yᵊru•shâ•laꞋyim and to Har ha-BaꞋyit, and they are to bring ma•asᵊr•otꞋ and tᵊrumot, "every man shall give as he is able according to the bᵊrâkhot of é--ä your Ël•oh•imꞋ that He has given you."
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| Setting: ca. B.C.E. 720 (Yᵊsha•yâhꞋu chapters 1-39). Location: Yᵊru•shâ•layꞋim (31° 47' N, 35° 13' E) |
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"Incline your ear and come to Me; Shᵊm•aꞋ and your nëphꞋësh will be resurrected; I will cut a Bᵊrit of the age for you—the kha•sid•imꞋ of Dâ•widꞋ. 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 é--ä your Ël•oh•imꞋ."
It's widely agreed that Dâ•widꞋ here clearly refers to the Mâ•shiꞋakh Bën-Dâ•widꞋ, and the "kha•sid•imꞋ of Dâ•widꞋ" refers to representatives of the Mâ•shiꞋakh Bën-Dâ•widꞋ in the messianic days who stand for the full, non-selective, observance of úÌåÉøÈä (as Yᵊhud•imꞋ 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•imꞋ 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•shiꞋakh Bën-Dâ•widꞋ (see Dâniyeil 7 & 9 with The 1993 Covenant Live-LinkT ), therefore, must be also happening. The only followers of RibꞋi Yᵊho•shuꞋa meeting this criteria of legitimacy are the Nᵊtzâr•imꞋ.
And what, then, is the goy referred to here? Yᵊsha•yâhꞋu ha-Nâ•viꞋ refers to the goy qâ•doshꞋ of Shᵊm•otꞋ 19.5-6. "People" refers to the ten facets of Israel stipulated in Tal•mudꞋ—which explicitly includes âÌÅøÄéí (not the same as Bᵊnei No•akh, by the way). Thus, Yᵊsha•yâhꞋu, by stipulating a previously unknown goy, specifically envisions âÌÅøÄéí gathered by the representatives of the Mâ•shiꞋakh Bën-Dâ•widꞋ—geir•imꞋ Nᵊtzâr•imꞋ.
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55.5— Noting that tzᵊdâq•âhꞋ, like QoꞋdësh, is defined by úÌåÉøÈä, in pâ•suqꞋ 54.14 we read
"In tzᵊdâq•âhꞋ you shall be established. Distance yourself from òÉùÑÆ÷, 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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| Nᵊviy•imꞋ | Translation | Mid•râshꞋ RibꞋi Yᵊho•shuꞋa (NHM) |
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| Dᵊvâr•imꞋ 13.2-4 | If there shall arise among you a nâ•viꞋ 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•imꞋ that you haven't known and let's serve them." 4 Do not hearken to the sayings of that nâ•viꞋ, or to that dreamer-oneiromancer, for 'ä your Ël•oh•imꞋ is trying you, to know–Have you love for 'ä your Ël•oh•imꞋ with all of your heart and with all of your nëphꞋësh. | For then 24.21.1 shall be the Eit TzârâhꞋ lᵊ-Ya•a•qovꞋ,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•shiꞋakh' or 'Here!'—don't trust 8.10.1 them; 24 for many false messiahs,24.24.1 and nᵊviy•imꞋ 24.11.1 of the lie,24.24.2 shall arise, and they shall give great signs 24.24.3 and wonders.24.24.4 In this environment, when possible, they will bring the chosen 16.18.3 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 trust 8.10.1 them. 25 Here I am, telling you in advance.24.25.1 27 For as the lightning 24.27.1 comes out from the east 2.1.4 and appears unto the west, so shall the RuꞋakh Khein wᵊ-Ta•khan•un•imꞋ 24.27.2 of the person 8.20.2 be.24.27.3 28 In whichever place 24.28.1 the âåéä 24.28.2 is, there the ãéåú 24.28.3 shall be gathered.1.18.5 |
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| Dᵊvâr•imꞋ 13.6 | Then that Nâ•viꞋ and that dreamer-oneiromancer shall be executed, for he has spoken a straying on 'ä your Ël•oh•imꞋ (Who has brought you forth from the land of Mitz•raꞋyim, and Who redeemed you from the house of servitude) to seduce you from the Way in which 'ä your Ël•oh•imꞋ tzi•wâhꞋ you to go; so you shall burn-out the râ 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 trust 8.10.1 them. | 24.26 | ||||||||
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Oy 23.23.1 for you, So•phᵊr•imꞋ 5.20.0 and those of the [probably Boethusian 'Herodian' 22.16.1] Rabbinic-Pᵊrush•imꞋ sect of Judaism 23.25.1 who advocate that Halâkh•âhꞋ 7.1.1 must be exclusively oral 3.7.1—hypocrites,23.13.2 because you tithe 23.23.2 the mint, the dill and the cumin 23.23.3 while you let 23.23.4 the more kâ•vodꞋ 5.16.2 things of úÌåÉøÈä 5.17.1 go: adjudication-of-Halâkh•âhꞋ,23.23.5 khësꞋëd,12.7.1 and ëm•un•âhꞋ.23.23.6 It logically follows that you should do these things as well,23.23.7 not let 23.23.8 them 23.23.9 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•imꞋ 15.7-8 | For if there shall become an ëv•yonꞋ among you, from one of your brothers in any of your gates, in your ârꞋëtz that 'ä your Ël•oh•imꞋ gives you, you shall not toughen your heart or close your hand against your ëv•yonꞋ 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 Law 5.38.1 (Shᵊm•otꞋ 21:24; wa-Yiq•râꞋ 24:20; Dᵊvâr•imꞋ 19:21) concerning: 'Eye for eye' and 'tooth for tooth'; and I say to you (Tᵊhil•imꞋ 37:1),
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 Law 5.40.1 and to sue the dress-shirt off of you, strip off your ta•litꞋ 9.20.2 and give 5.40.2 it to him. Whoever shall request you to do impressment 5.41.1 of a mile for him, go two miles. Give 5.42.1 to him who asks 5.42.2 it, and don't turn aside anyone who wishes to borrow money [by pawning a possession].5.42.3 |
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| Dᵊvâr•imꞋ 15.9 | Keep sho•meirꞋ to yourself lest there shall become a Bᵊli•yaꞋal dâ•vârꞋ with your heart saying, "The seventh year, the Shᵊmit•âhꞋ year, approaches," and your eye is wrong toward your ëv•yonꞋ brother and you don't give to him; then he calls on you to 'ä and there shall become in you a kheit. | The oil-fed-lamp 5.15.1 of your body is your eyes. If 6.22.1 your eyes are single-purposed,6.22.2 the whole body shall be bright.6.22.3 If your eye is wrong 5.39.1 working,5.29.1 then your whole body will be dark. If the or 4.16.0 in you goes dark then all of your ways will be dark.6.23.1 | 6.23 | ||||||||
| Dᵊvâr•imꞋ 15.11 | For ëv•yonꞋ will not cease amidst hâ-•ârꞋëtz; therefore, I Myself tzi•wâhꞋ you saying, "You shall absolutely open your hand to your brother—to your poor and to your ëv•yonꞋ in your ârꞋëtz." Notice that this explicity not only specifies am Yis•râ•eilꞋ but even more specifically within the land of Yis•râ•eilꞋ. |
Knowing this,26.10.1RibꞋi Yᵊho•shuꞋa said to them, “Are you accusing this woman? 26.10.2 Truly she has worked a good 3.10.4 and wonderful Ma•as•ëhꞋ 26.10.3 upon me, for you will always have the needy 26.9.2 with you, but you won't always have me with you. | 26.11 | ||||||||
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| Setting: ca. 29 C.E. Location: Northwest shore of Yâm Ki•nërꞋët |
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| 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•lilꞋ boat, delivering the Hillside Discourse beside Yâm Ki•nërꞋët (NHM 5-7), RibꞋi Yᵊho•shuꞋa taught five primary lessons concerning tzᵊdâq•âhꞋ:
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| This real Gâ•lilꞋ boat was excavated from Yâm Ki•nërꞋët. It was crewed by 4-7 men. The boat could be sailed or, in lack of wind, rowed. |
NHM 5.20—Unless your tzᵊdâq•âhꞋ exceeds that of the scribes, you won't enter the Realm at all (and the scribes typically tithed)
NHM 5.3—A•shᵊr•eiꞋ are those who hunger and thirst after [doing] tzᵊdâq•âhꞋ, for they shall be filled of it. This is a rephrasing of the promise from which the later discussion in the Mᵊnor•atꞋ ha-Mâ•orꞋ by Yi•tzᵊkhâqꞋ Abuhav section derives.
NHM 10.15; RibꞋi Yᵊho•shuꞋa explicates the Haphtâr•âhꞋ: 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."
6.1-4—If you do tzᵊdâq•âhꞋ for the benefit of earthly glory that will be your only reward; tzᵊdâq•âhꞋ is best done anonymously, specifically, relative to the beneficiary. This is to spare the needy beneficiary any humiliation in taking "charity."To complement this, RibꞋi Yᵊho•shuꞋa also taught "Let your or shine thusly before man so that they may see your good works, which are praises and kâ•vodꞋ 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•âhꞋ, to personally, on behalf of the Nᵊtzâr•imꞋ, 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•âhꞋ is business-support that helps prevent one from becoming poor in the first place. The next-best tzᵊdâq•âhꞋ is to help the recipient help himself or herself, sparing them the humiliation of becomimg 'charity cases.'
6.33—Finally, if you trust then you won't worry. The two are mutually exclusive. Request first the Realm and His tzᵊdâq•âhꞋ, then trust Him to keep His promise.
Tᵊvil•âhꞋ was also included in the definition of tzᵊdâq•âhꞋ, perhaps in the sense of getting a clean (!) start, a kind of rededication (cf. NHM 3.15 & 21.32).
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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•eiꞋ 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•eiꞋ Shᵊlom•oh′ 28.27).
And the tzᵊdâq•âhꞋ in this time, instead of the ma•asᵊr•otꞋ, which were tithed [by enforcement], is to give it. As we have memorized in Pirqa Qamâ of Fasts (9.1): •marꞋ RabꞋi Yo•khân•ânꞋ, what is written—"A tenth you shall tithe" (Dᵊvâr•imꞋ 14.22)? [Giving] a tenth is for getting rich [i.e. scattering—investing—to gather more].
RabꞋi Yo•khân•ânꞋ found it of a child-student of Reish Laqish. •marꞋ to him, 'Say to me your pâ•suqꞋ.' •marꞋ to him, 'A tenth you shall tithe.' •marꞋ to him, 'Explain it to me, mister.' •marꞋ to him, 'A tenth is for getting rich.'
•marꞋ to him, 'And who is permitted to do this before ha-Qâ•doshꞋ, Bâ•rukhꞋ Hu?' Is it not written, Don't test-prove 'ä your Ël•oh•imꞋ' (Dᵊvâr•imꞋ 6.16)? [In other words, "scattering" for the express purpose of profiting even more constitutes test-proving the promise of é--ä.]
•marꞋ to him, Thus amar Rabi Oshayâ, 'Outside of this, it is written: 'Bring all of the ma•a•seirꞋ into the treasury, and let it be food' beyond enough' [popularly "without end"] (Ma·lâkh·iꞋ 3.10). What does it mean "beyond enough"? •marꞋ Ramei Bar-Papâ, Until your exhausted lips say "Enough!"
•marꞋ, 'Having reached the conclusion that ["scattering" for profit] isn't [intended, much less] obligatory, RabꞋi Oshayâ is your RabꞋi in this case.'
[Note: The prohibited "test" in Dᵊvâr•imꞋ 6.16 is ðñä (nisâh; test-prove, test-try), while the permitted "test" in Ma·lâkh·iꞋ 3.10 is áçï (bâkhan; examine, probe), dispelling the pseudo-contradiction. Never depend on the English!]
And it has been taught in Pᵊsiqtâ (Pᵊsiqtâ dᵊ-Rav Kahanâ 11.99): 'òùø úòùø' (aseir tᵊaseir; tithe! you shall tithe, i.e. you absolutely shall tithe!), òùø (aseir; tithe!) for the purpose ùúúòùø (shë-titasheir; of enriching oneself); tithe until there is no reduction. •marꞋ ha-Qâ•doshꞋ, Bâ•rukhꞋ Hu, "òùø" (aseir; tithe!) Mine and îòùø (mᵊaseir; I will tithe) yours.
The bringing-forth of your sowing' (i.e., crop of your sowing; Dᵊvâr•imꞋ 14.22); if you are privileged—finally you will go forth to sow áùãä (ba-sâdëh; in the field). But if [you are] not [privileged]—the finale is that the àéù ùãä (ish sâdëh; man of the field) challenges you. How? This is Ei•sauꞋ hâ-RëshꞋa, as it is written there, "àéù ùãä" (ish sâdëh; man of the field), bᵊ-Reish•itꞋ 25.27).
The going-forth [i.e. produce] of the field (Dᵊvâr•imꞋ 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 áùãä (ba-sâdëh; in the field).
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 250x167.jpg "Shitim, across the Yardein fm Yerikho (Jericho)")
 801x536.jpg "Click to enlarge"){kind=small}
