Note: YouTube, upon being acquired by Google, deleted our account and our videos – leaving a host of phonies calling themselves "Netzarim."
5766 (2006.01)
Moses and the Magic Fire-Bush?
Senna (Cassia senna), native to the Sinai – When viewed from a distance on a sunny and windy day, the wavelike blowing of these yellow flowers are easily mistaken for a grass fire – that doesn't turn black or burn out. (Photo: Prof. Michael Zohary, former Chair of Botany, Hebrew University, Yᵊru•shâ•laꞋyim, Plants of the Bible, p. 141).
Moses and the Magic Fire-Bush ranks right alongside Jack & the Bean Stalk and Harry Potter. Hardly a pâ•râsh•âhꞋ goes by without some instance of a fairytale being substituted for a real historical event (see details in 5759 [1999] section). It's no wonder that Jews discard "Judaism" along with their other childhood fairytales (see polls of the Jewish community in recent years in ôÌÄùÑúÌÈä ëÌÅäÈäLive-LinkT —Mâ•shiꞋakh: Preventing the Remnant from Self-Extinguishing. The rabbinic transformation of Tor•âhꞋ from His "Instruction Manual" for life, in the real (rational) world, to a book of fairytales and foolish superstitions about an imaginary (irrational) world is the single greatest contribution to the Yᵊtzi•âhꞋ of Jews from Judaism in modern times.
(1) Of or relating to existence outside the natural world. (2) Attributed to a power that seems to violate or go beyond natural forces. (3) Of or relating to a deity. (4) Of or relating to the immediate exercise of divine power; miraculous. (5) Of or relating to the miraculous."
Wonder
Something that causes astonishment or admiration.
The operative word in the definition of the English word, miracle, above, is "appears." In English, miracles present a dilemma. Is man arrogant to assume that whenever he or she doesn't understand the physics involved, then a phenomenon has to violate the laws of physics (i.e., be supernatural) to occur? Or, alternately, does the Perfect (?) Creator of the universe contradict His Perfect (?) laws to accomplish His Perfect (?) objectives? Self-contradiction demonstrates imperfection.
In the original Hebrew, the term that is translated into English as miracle is ðñ (neis), an astonishing sign that is peculiarly fortunate or appropriate and beyond contemporary explanation—as if by divine intervention. In Hebrew, there is no contradiction between neis and the natural laws of the universe. A neis is simply a phenomenon that exceeds contemporary scientific knowledge. If a Biblical person saw a modern cell phone, television, airplane, missile or satellite they would certainly call it a neis. In modern Israel, the term for instant coffee is—neis!
For the Creator to have to intervene in His creation and contradict His natural laws with supernatural corrections in order to achieve His objectives implies self-contradiction and original incorrectness—i.e. imperfection. Alternately, for a Creator to design natural laws that will achieve all of His objectives without intervention implies a level of knowledge far exceeding the natural universe (including time, which is limited to our universe), which both eliminates contradictory supernatural interventions and agrees entirely with the teachings of Tor•âhꞋ.
First 48 years of Egyptian Prince
In the Palace of Pharaoh Tuth-Moses
This Egyptian Pharaoh (Ra-Moses) in his Mër•kâv•âhꞋ is what …-Moses looked like as an Egyptian Prince in the Palace Household of Pharaoh Tuth-Moses I and his daughter, Princess—later Queen-Par•ohꞋ—Khât-shepꞋset (Hatshepsut).
Trying to understand Moses (the Tuth was forbidden to be uttered by Hebrews)—what he did, and the Scripture that describes his life—beneath the facade of a false context for the first half-century of his life, unsurprisingly, yields a false picture of the Yᵊtzi•âhꞋ. Scripture, written millennia ago, assumed the reader had great familiarity with Egyptian life and the Pharaonic household; much was left to "common knowledge" among Hebrews, context entirely lost to most readers today. If you aren't intimately familiar with B.C.E. 16th-century Egyptian life and, on top of that, Hebrew life as a minority within B.C.E. 16th-century Egypt then, worse than being uninformed, you're reasoning from extreme misconceptions concerning this pâ•râsh•âhꞋ. Rabbis, insistent that the world was created only 5,766 years ago, have the chronology quite wrong and a number of chronological indicators evidence that the traditional chronology of most historians is off by perhaps two centuries (cf. Chronology of the Tanakh, from the "Big ðÈèÈä"Live-LinkT ). It was to provide quickest, and least boring, immersion into this essential B.C.E. 16th-century Egyptian life and Hebrew life that I wrote The Mirrored Sphinxes Live-LinkT . Those who have read The Mirrored Sphinxes Live-LinkT agree that those who haven't read it are dependent upon scant details supplied by Scripture, filling in the many enormous blanks with gross misconceptions.
5760 (2001.01)
'Walk like an Egyptian'?
àéù îöøé :2.19
(ish mitzri; an Egyptian man)
"Moses"
Based on his dress, grooming, mannerisms and language, the daughters of øÀòåÌàÅì, i.e., éÄúÀøåÉ, perceived Mosh•ëhꞋ to be an Egyptian. Mosh•ëhꞋ was probably also armed as an Egyptian, perhaps still wearing Egyptian insignia showing his royal Egyptian rank and status.
Par•ohꞋ of the Yᵊtzi•âhꞋ – Men-kheper-reTut-Moses III (basalt, Luxor Museum)
Doubtless we've all heard the sound byte "If it walks like a duck and quacks like a duck—it's a duck!" However, in this case, though Mosh•ëhꞋ walked like an Egyptian and talked like an Egyptian, he was an Habiru. We are only later referred to as 'Jew'—short for 'Judaean'—after the forced assimilation of the Ten Tribes by the Syrians, seven and a half centuries later (Chronology of the Tanakh, from the "Big ðÈèÈä"Live-LinkT ).
When one is dressed up, and cosmetically made up, as something they're not, especially when there is no obvious reason to think otherwise, people perceive them to be whatever they're dressed up and cosmetically made up as.
In this case, though Mosh•ëhꞋ was a 'born Jew' (back then 'Habiru') the people perceived him to be an Egyptian because he looked like an Egyptian, dressed like an Egyptian and talked like an Egyptian.
How, then, can anyone be surprised that RibꞋiYᵊho•shuꞋa is perceived as Christ by most Christians—who have dressed him up to look like, and represented him as talking the talk of, a Christian since 135 CE?
In fact, while it may come as yet another shock for millions of Christians, nearly all rank and file, i.e., non-clerical, Palestinian Arab Christians in the Middle East are not only absolutely certain that Jesus was a Palestinian Arab, they are visibly staggered and horrified at the very suggestion that their 'Jesus' was, in fact, a Jew (!!!)—which they view as the most repulsive, offensive and inflammatory 'Jewish poison' (in the tradition of Khanan Asrawi and Suha Arafat) they've ever heard. This I relate to you from my personal experience in chatting with Arab Christians while processing them through the Allenby Bridge to Jordan (before Rabin bargained it away) during reserve duty with the IDF.
For this reason, restoring the proper dress (see Zᵊkhar•yâhꞋ 3.3-5), demeanor and language to historical and pro-Tor•âhꞋRibꞋiYᵊho•shuꞋa is absolutely vital before the world can possibly distinguish the authentic pro-Tor•âhꞋRibꞋiYᵊho•shuꞋa from the anti-Tor•âhꞋ Christian Jesus!!!
How will the world recognize authentic teachings of RibꞋiYᵊho•shuꞋa when they cannot recognize authentic Pᵊrush•imꞋ-heritage sources or followers and representatives of RibꞋiYᵊho•shuꞋa ? And how will the world recognize his original—pre-135 CE—followers or authentic teachings when they don't distinguish the authentic pro-Tor•âhꞋRibꞋiYᵊho•shuꞋa from the anti-Tor•âhꞋ Christian Jesus
Just as Tor•âhꞋ—including (non-selective observance of) Ha•lâkh•âhꞋ—is part of the 'glue' which holds Israel together as a kindred and distinguishes them from other peoples and counterfeits, so also the Scripturally-required language of tᵊphil•âhꞋ, Hebrew, is part of that same 'glue' (not to mention the myriad distortions, and even pagan perversions, which are injected into translations). Regarding mode of dress and demeanor, the Scripturally-required mode of dress and demeanor for authentic Pᵊrush•imꞋ-heritage followers of RibꞋiYᵊho•shuꞋa—Nᵊtzâr•imꞋ—are documented in endnotes to The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English) note 4.9.1.
Mosh•ëhꞋ simply changed his dress and informed people of his correct status. Similarly, during the lifetime of RibꞋiYᵊho•shuꞋa, though his interpretations of Ha•lâkh•âhꞋ were questioned, the non-selectively pro-Tor•âhꞋ orientation of his practice, sources, teachings and—up until forcibly vanquished, displaced and extirpated by Hellenist Roman gentiles in 135 CE—his Nᵊtzâr•imꞋ followers were never questioned.
Since the forcible displacement of the Nᵊtzâr•imꞋ by gentile Roman pagans in 135 CE, the task of restoring his original pro-Tor•âhꞋ reputation has fallen to his authentic followers who have been restored to the same status as RibꞋiYᵊho•shuꞋa and his original followers—in the Pᵊrush•imꞋ-heritage Jewish community. Pᵊrush•imꞋ-heritage Nᵊtzâr•imꞋ, are the only followers of RibꞋiYᵊho•shuꞋa to achieve this, are, therefore, are the only Pᵊrush•imꞋ-heritage followers of RibꞋiYᵊho•shuꞋa.
The task of restoring the original Jewish and Tor•âhꞋ dress to RibꞋiYᵊho•shuꞋa is made more daunting given the media eagerness to propagate Arab disinformation. CNN's long-time blatant Arabist, Walter Rodgers, just yesterday (99.12.25) broadcast a Christmas report from Israel reporting that the Palestinian Arabs of Kᵊphar Kana (pop. "Cana," in the Gâ•lilꞋ) are the descendants of the original wedding participants in which RibꞋiYᵊho•shuꞋa changed water to wine. That RibꞋiYᵊho•shuꞋa , or any of his friends or relatives attending the wedding, were Palestinian Arabs—or even hobnobbing with Palestinian Arabs when it was explicitly prohibited to socialize with non-Jews in that period—is a brazen farce. That's without even taking into account that the term "Palestine" didn't come into existence until the Romans renamed the Holy Land as a deliberately misojudaic act in 135 CE!!! (Promulgating the term "Palestine" is, by definition therefore, promulgating the Roman misojudaism.) Yet CNN and other media continue to propagate such disinformation because the tabloidal news of their infotainment show is more profitable than reporting truth. All they need is a more credible reporter—Jerry Springer.
Globally, when it comes to the topic of Israel, professional journalism has become an oxymoron. If you don't believe it, obtain "Eye on the Media" by David Bar-Ilan (former editor of The Jerusalem Post and advisor to Binyamin Netanyahu) from The Jerusalem Post. The world isn't going to be confronted with historical facts until the tide of the battle against Arab disinformation in the media is turned. That's where each reader must pick up his yoke for the long pull, enduring no matter what, for as long as it takes, writing letters, emails and/or faxes at every important juncture, until truth finally displaces disinformation to right the wrongs of the 'Beast of Dâniyeil' perpetrated in 135 CE. [Note 2001.12.30: Neither will the world improve as long as they can continue to point to Israeli leaders and media, as well as Diaspora Jews and Jewish media, doing many of the same things.]
"Then Mosh•ëhꞋ was shepherding the flock of éÄúÀøåÉ, his father-in-law, ko•heinꞋ of îÄãÀéÈïý. He drove the flock far (northwest – from Mi•dᵊyanꞋ) into Mid•barꞋ Pa•ranꞋ, and he came to the Mount of Ël•oh•imꞋ, "Kho•reivꞋ-ward," i.e., "toward Kho•reivꞋ" [sometimes corrupted to "Horeb"].
"In the [Tan"kh, this mountain] is referred to by various names: "Mount Sinai" (Shᵊm•ōtꞋ 19.11), 'the mountain of [Ël•oh•imꞋ]' (Shᵊm•ōtꞋ 4.27) and 'the mountain in (or at) [Khoreiv]' (Shᵊm•ōtꞋ 17.6)'" ("Sinai, Mount," Ency. Jud., 14.1597).
Few people have taken note that the true Har Sin•aiꞋ is within shepherding / grazing distance of the region at the south shore of Yam ha-Melakh, not the "traditional" Christian identification – by a 4th century C.E. gentile Egyptian "saint" (Catherine of Alexandria) – in the southern tip of the Sin•aiꞋ peninsula. In fact, this pâ•suqꞋ corroborates the identification of archaeologist Emmanuel Anati that Har Sin•aiꞋ is today's äÇøëÌÇøÀëÌÉí in Mi•dᵊbarꞋ Paran of the Israeli NëgꞋëv.
Har Sin•aiꞋ (Har Kar•komꞋ; "Saffron / Senna – Mountain," in the Israeli NëgꞋëv). Note cleft in rock at right of summit. There were 2-3 mountains in the Sin•aiꞋ that were traditionally regarded as "Holy Mountains" by all of the peoples – and called "Sinai Mountain." This is the "Har Sin•aiꞋ".
and appeared a ma•lâkhꞋé--ä to him, in a flame of fire from within the Senna."
Unless one has seen a field of yellowish waves of a grass fire under a breeze, at a distance, and on a sunny day, it's difficult to relate to this phenomenon. When I was a child I once witnessed a field in which there was such a grass fire. On one occasion since that grass fire, I've mistaken a field of low yellow-flowering grass, waving under a breeze on a sunny day, for a grass fire—a field which appeared to burn without being consumed.
This is exactly the effect of the Senna bush when it flowers in saffron (Cassia senna; cf. Prof. Michael Zohary, "Plants of the Bible," Cambridge, p. 141). Moreover, this is the only candidate plant that is actually native to that area of the Israeli NëgꞋëv. Ta•lᵊmid•imꞋ will note that this is one of many explanations which take Ta•na"khꞋ out of the domain of the irrational and supernatural legend, which is not significantly different or better than pagan mythology, and into the rational and real world of logic, science, and the 'Omni-Scient' Creator of our universe. Other miracles, both those which we can explain and those we cannot yet explain, must be understood within this same genre of harmonizing, rather than violating, é--ä's perfect laws of the perfect universe that He created.
His curiousity piqued by the bush, which seemed in flames but didn't burn up, Mosh•ëhꞋ went to investigate. Knowing full well that he was at the foot of a mountain long held to be holy by the peoples of the land, he attributed the unusual event as a sign of some message from é--ä, thus transforming the ordinary, yet 'flaming,' Senna bush into a messenger of é--ä—a ma•lâkhꞋé--ä.
Senna (Cassia senna), native to the Sinai – When viewed from a distance on a sunny and windy day, the wavelike blowing of these yellow flowers are easily mistaken for a grass fire – that doesn't turn black or burn out. (Photo: Prof. Michael Zohary, former Chair of Botany, Hebrew University, Yᵊru•shâ•laꞋyim, Plants of the Bible, p. 141).
This in no way diminishes from the event or from Mosh•ëhꞋ's calling (3.4ff). Exactly the contrary, that his calling really happened, in the real world rather than a legend and (like the many other 'legendary supernatural irrational miracles') isn't merely yet another myth for the superstitious-minded, is a cornerstone of Judaism. Perhaps only one who has been called can relate to another's calling. To explain it in rational, scientific and logical terms, however, remains difficult. Recent research on sleep disorders and dream states provides some peripheral insight.
According to these studies at leading U.S. universities (aired on the Discovery Channel), fully 20% of all people have experienced some form of unexplained state in which they insist they are fully awake and visited by an unexplained presence—which many view as malevolent while others view the presence as benevolent. I experienced a benevolent Presence as a child, and heard what seemed a clearly audible voice calling me by name. Yet, it cannot be explained why my parents, awake downstairs, heard nothing and there was no one else in the house. According to the sleep researchers, my experience isn't rare, much less without precedent.
Again according to the sleep researchers, some people experience this same dream-like awake (?) state during daytime hours, a sort of daydream, trance state.
The Encyclopedia Judaica, and virtually every reputable account of Har Sin•aiꞋ, acknowledges that this was one of many mountains which were venerated as holy by other peoples well before the time of Mosh•ëhꞋ. Finding himself at the foot of this well-known holy mountain, it then isn't hard to understand how this shepherd, on a sunny day around B.C.E. 1500 (cf. Chronology of the Tanakh, from the "Big ðÈèÈä"Live-LinkT ), after lunch while shepherding a flock in the quiet and lazy "Mi•dᵊbarꞋ Pa•ranꞋ"—in the Israeli NëgꞋëv at Har Sin•aiꞋ—could become hypnotized by the seeming flames of the Senna bush waving in the warm breeze, and fall into a deep daydream state—the state in which logic and science confirm that some individuals experience, see and hear a presence not explicable in our physical universe.
Cartouche: birth name ofKhât-shepꞋset (read in 3 rows, top to bottom and as ideograms face: i-mun-n akhenem-khat-t shepsi-t-[3 vertical plural strokes] (Amun-akhenem Khât-shepꞋset; "Amun-born, Foremost of Noble-Overseers"), from the Karnak temple obelisk.
Cartouche: apotheotic name of Khât-shepꞋset: Par•ohꞋMaat-ka-Ra (Red Chapel wall, Karnak).
Top: cartouche, bottom: mummy – Egyptian General and Chief of Staff, later Par•ohꞋTut- Moses I, A-kheper-ka-Ra ("Resurrected is the Soul of Ra") – father of Queen-Par•ohꞋ – Khât-shepꞋset and step-father of Egyptian Prince Mosh•ëhꞋ. Click images to enlarge.
As easy to Mosh•ëhꞋ as putting two and two together, this ma•lâkhꞋé--ä, combined with its location at the foot of Har Sin•aiꞋ, clearly signified a holy calling. It then became a mere matter of reflection and tᵊphil•âhꞋ, communication with é--ä, viewing the world around him and the state of his people, to recognize what his calling must be – the calling of a shepherd who was the prince of Mi•tzᵊr•ayꞋim and protégé of the Princess of Mi•tzᵊraꞋyim (daughter of A-Kheper-ka-Re and later herself Queen-Par•ohꞋ – Khât-shepꞋset), who found him in the Nile and adopted him into the house of her father, Par•ohꞋA-Kheper-ka-ReTut-Moses I (Shᵊm•otꞋ 2.1-10; for historical chronology, which shallow scholars bungle, see my Chronology of the Tanakh, from the "Big ðÈèÈä"Live-LinkT .
It's likely that Queen-Par•ohꞋ – Khât-shepꞋset, who saw herself as the personification of Isis and her adopted infant from the Nile, Mosh•ëhꞋ, as the personification of Isis' beloved infant in the Nile, Horus, consistent with these personifications, saw Mosh•ëhꞋ as her beloved. Nowhere extant are we given Mosh•ëhꞋ's full Egyptian name. Indeed, rabbinic literature tends to deny his Egyptian background despite the fact that his name is derived directly from the Pharaonic household name, Tut-Moses (Tut-incarnate). "Moses" (or "Mosis") meant "incarnate" in Egyptian. The Hebrew was derived from that based on his being "drawn from the water" of the Nile – like Horus. The historical records do provide, however, the Egyptian name of Queen-Par•ohꞋ – Khât-shepꞋset's beloved: Sen-en-mut – which may well have been the Egyptian name of Mosh•ëhꞋ, Sen-en-mutTut-Moses!!! (Israelis would not have replicated the name of the Egyptian idol, Tut and minimized his Egyptian name and roots.)
So was it supernatural that the staff turned into a snake? Recall that, subsequently, the Mi•tzᵊr•imꞋ duplicated these "supernatural miracles". Unless one fancies that é--ä had to contradict His Perfect Order and use supernatural contradictions to achieve His Will – and was "dueling magic" with, lᵊ-ha•vᵊdilꞋ, Sâ•tânꞋ, these were illusions that magicians could reproduce today.
One key is in the Hebrew itself, which doesn't inherently impose any supernatural perspective. é--ä asked Mosh•ëhꞋ: ?îæä
áÀéÈãÆêÈ
Sen-en-mut tally stones w-glyphs of his name (Metropolitan Museum of Art). Ideogram (griffon vulture) faces point to begin reading, i.e., right-to-left, and glyph is read top to bottom.
One can now picture Mosh•ëhꞋ sitting near the Senna bush in his deep state of reverie, wondering how, now that he realizes what he must do, he will convince Par•ohꞋ. Reaching for his staff to get up, it moves and, in a moment, he realizes he has picked up a snake instead of his staff, throws it off and jumps away from it. We can speculate about the ideas that é--ä might have inspired in Mosh•ëhꞋ through such an experience. A snake-for-staff illusion might impress Par•ohꞋ, and, perhaps, even his magician-priests – with whom, as a member of Par•ohꞋ's household (adopted by his prncess-daughter), Mosh•ëhꞋ grew up and studied all of their secret illusions. What else? What was some new illusion unknown to Par•ohꞋ's magician-priests? A thin glove, hidden in his robe, made of some membranes from sheep, would give his hands the appearance of leprosy that disappears (when, again back under his robe, he covertly removes the glove). Secreting a red powder in a pitcher would enable him to use the pitcher to dip water out of the Nile and pour it out, red like blood, on dry land. Through such speculations one can begin to appreciate these events happening with real people and in the real world, not a fairy tale legend for irrational people who believe in the supernatural. (Belief in the supernatural is irrational by definition.)
Likely, already at this point Mosh•ëhꞋ, with his intimate knowledge, as a prince of Mi•tzᵊr•ayꞋim, and master (having grown up in the household of Par•ohꞋ) of the religion of the Mi•tzᵊr•imꞋ, knew what the final act must be: using the idolaters' ultimate plea to their gods—sacrifice of their firstborn—as the ultimate hard evidence disproving them!!!
The writings of Yᵊkhezqeil date from circa BCE 583, only three years after the fall of Yᵊrushâlayim (BCE 586; Chronology of the Tanakh, from the "Big ðÈèÈä"Live-LinkT ). Other than future (i.e. Messianic) prophecy, it's very hard, if not impossible, to justify any context for his words other than relating to the fall of Yᵊrushâlayim.
Much of this week's Haphtâr•âhꞋ is devoted to the dress and demeanor of Yᵊrushâlayim, which represents all of Israel. The section also describes what is éôä ëìéì (yapheh kalil; beautiful entirely) that every Jew, including the Jewish author of the passage—Yᵊkhezqeil, has always known is the Tor•âhꞋ of é--ä that is úîéîä (tᵊmimah, whole[some]; Tᵊhil•imꞋ 19.8).
5759 (1999.01)
åàîø ìê áãîéê çéé, åàîø ìê áãîéê çéé
—16.6
(wa-omar lakh bᵊ-damaiyikh khaiyi, wa-omar lakh bᵊ-damaiyikh khaiyi;
Then I shall say to you, 'By your blood, live! Then I shall say to you, 'By your blood, live!)
Here is another example in which á (bᵊ-; in) is better translated as 'by.' ãí (dâm) means 'blood.' áãîéê is the masculine plural connective form of ãí, ãîé (dᵊmei; blood of'), + the 2nd person feminine suffix ê (kh; your, of you).
The Sages attach great significance to these two instances of ãí. Pirkei D'Rav Elazar Ch. 29, writes that the two instances suggest not only one instance of redemption, from Mitzrayim, but also a second instance, a future redemption will come in the merit of these two mi•tzᵊw•otꞋ. The combination of the two mi•tzᵊw•otꞋ is explained by Maharal Gur Aryeh (to Shᵊm•ōtꞋ 12.6). îéìä (milah; circumcision) is the sign on a Jew's body that he is the servant of Ël•oh•imꞋ—His òáã (eved; worker, slave, employee, servant). A slave used to carry a seal upon himself attesting to his owner (cf. Artscroll, "Yechezkel," p. 247ff). Readers of Tor•âhꞋ may recall that a slave was permanently committed to his master by ceremoniously (and temporarily) nailing his earlobe to the doorpost, creating a permanent scar.
While circumcision represents òáã, the first ãí, the other ãí is represented by òáãä (avodah; work, service). In this we also agree with the Sages (in contrast to many modern rabbis, paranoid in their fear of Christianity), based on Shᵊm•ōtꞋ 13.5, that the ãí of òáãä refers to the ôñç (PësꞋakh; hop-over, jump-over, skip-over) lamb. Yet again, we find the theme of dual blood-redemptive roles (representative of the Mâ•shiꞋakh)—òáã (servant) and òáãä as the ôñç lamb—just as described in Yᵊsha•yâhꞋu 53.
Relating the Haphtâr•âhꞋ to the Pâ•râsh•otꞋ Shavua, the åàòáø òìéê (wa-e•evor alayikh; "then I passed over you") in pâ•suqꞋ 6 is understood by many Orthodox commentators to refer to the revelation to Mosh•ëhꞋ by the Senna bush at Har Sin•aiꞋ (in the Israeli NëgꞋëv).
The Hellenist-Roman pseudo-Tzᵊdoq•imꞋKohan•imꞋ were the first century sect that didn't believe in an enlivening of the dead. In the Beit-ha-Mi•qᵊdâshꞋ two days before PësꞋakh of 30 C.E., they posed a hypothetical question to RibꞋiYᵊho•shuꞋa designed to show that belief in a resurrection contradicted Tor•âhꞋ. They hypothesized seven brothers, each of whom married a certain woman, died and the woman was required to marry the brother; until she had been widowed six times and was married to the seventh. In hâ-ol•âmꞋ ha-baꞋ, they wanted RibꞋiYᵊho•shuꞋa to tell them, which of the seven brothers would be her husband.
•marꞋRibꞋiYᵊho•shuꞋa, "Seeing neither the Scriptures nor the force of Ël•oh•imꞋ, you wander off in all directions. For in the enlivening they neither marry nor are they married, but rather they are as the ma•lâkh•imꞋ of Ël•oh•imꞋ in the heavens. Concerning the enlivening of the dead, have you not read what was spoken to you by é--ä saying (Shᵊm•ōtꞋ 3.6): 'I am the Ël•oh•imꞋ of your father, the Ël•oh•imꞋ of Av•râ•hâmꞋ, the Ël•oh•imꞋ of Yitzkhaq and the Ël•oh•imꞋ of Ya•a•qovꞋ.' It doesn't say that He wasËl•oh•imꞋ of the dead; but rather is—of the living."
The only way that é--ä could still be the Ël•oh•imꞋ of the patriarchs who had died is if they still exist. Otherwise, since it is axiomatic that Tor•âhꞋ is correct, it would have to read "I was the Ël•oh•imꞋ of the patriarchs when they were alive." Thus, RibꞋiYᵊho•shuꞋa had taken the question designed by the pseudo-Tzᵊdoq•imꞋKohan•imꞋ in the Beit-ha-Mi•qᵊdâshꞋ to flummox a Pharisee RibꞋi (who believed in the resurrection) and turned it on them to demonstrate that the patriarchs had been resurrected.
Then é--ä said to Mosh•ëhꞋ in Mid•yânꞋ, "Go, return to Mitz•raꞋyim, for all of the people who requested your nëphꞋësh have died.
When Herod the Great 2.1.2 had died,2.19.1 look… a ma•lâkhꞋ 1.20.1 of 'ä 1.22.1 appeared in a dream to Yo•seiphꞋ in Mitz•raꞋyim saying, "Having arisen, take the little boy and his mother and proceed into ËrꞋëtz 2.20.0Yi•sᵊ•râ•eilꞋ. For they, who were requesting 7.7.1 the nëphꞋësh 2.20.1 of the little boy, have died."
Concerning the enlivening of the dead, have you not read what was spoken to you by 'ä 1.22.1 saying (Shᵊm•ōtꞋ 3:6): 'I Myself am the Ël•oh•imꞋ of your fathers, the Ël•oh•imꞋ of Av•râ•hâmꞋ, the Ël•oh•imꞋ of Yitz•khâqꞋ and the Ël•oh•imꞋ of Ya•a•qovꞋ? It doesn't say that He wasËl•oh•imꞋ, [i.e.,] of the dead; but rather is—[i.e.,] of the living. Having heard, the qᵊhil•otꞋ 4.25.1 were astonished at his teaching.7.28.1
So now, go! I Myself shall be òÄí your mouth åÇäåÉøÅéúÄéêÈ what you should speak.
When they shall have given you 10.19.1 over don't worry about what you will say or how,10.19.2 for in that same hour that you should speak 10.19.3 there will be ìÈëÆí îÇòÂðÆä.10.19.4 20For you are not the ones who speak, but rather, the RuꞋakh 10.20.1 of your 10.20.2 Father will speak in you.
When the ma•lâkh•imꞋ 1.20.1 who had requested RibꞋiYᵊho•shuꞋa had returned,2.13.0 look… a ma•lâkh•imꞋ 1.20.1 of 'ä 1.22.1 appeared to Yo•seiphꞋ in a dream saying, "Having arisen, take the little boy and his mother and flee into Mitz•raꞋyim;2.13.1 and stay there until I speak to you."
RibꞋiYᵊho•shuꞋa said to them, "Did you never read the Scriptures (Tᵊhil•imꞋ 118:22-23): 'The ËvꞋën that the builders 21.42.0rejected was for the cornerstone.21.42.1 This was by 'ä.1.22.1 It is marvelous in our eyes.'? Therefore, I tell you that the Realm of Ël•oh•imꞋ shall be torn from you 21.43.1 and given to a people who are producing fruit." 21.43.2
And κυριος has said, This people draw nigh to me with their mouth, and they honor me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.
Replying, he said to them, "And why do you transgress 15.2.1 the mitz•wotꞋ 15.3.1 of Eil through your mâ•sorꞋët? 15.2.24For Eiltzi•wâhꞋ 15.4.1 the saying (Shᵊm•ōtꞋ 20:12): 'Have kâ•vodꞋ 15.4.2 for your father and mother,' and (Shᵊm•ōtꞋ 21:17): 'He that curses his father or his mother shall surely be put to death.' 15.4.35But you say that whatever thing the man shall say to his father or mother, that by whatever voluntary-offering qor•bânꞋ 15.5.1 he shall give, for that respective 15.5.1kheit, that respective 15.5.1 misdemeanor, he shall obtain ki•purꞋ.20.28.16But he has no kâ•vodꞋ 15.6.1 for his father [and mother]. Therefore, by your regulations,15.2.2 you're in contempt 15.6.3 of the Ha•lâkh•âhꞋ 15.6.2 of Eil. 7Oy, sanctimonious 23.13.2 ones, Yᵊsha•yâhꞋu prophesied well about you (29.13, 33.14): "And •marꞋA•don•âiꞋ, 8'In response of this am drawing near Me, in their mouth and in their lips they gave Me kâ•vodꞋ,15.4.2 yet their heart is distant 15.9.1 from me; 9and their awe of Me shall be inculcating 15.9.2 the mitz•wâhꞋ 15.3.1 of men.' " 15.9.3
29Then, in that same hour after those days,24.29.1 (Yo•eilꞋ 4:15-16)
'The sun and the moon shall be obscured 24.29.2 and the stars shall collect their shining.24.29.3 Then ä' shall roar from Tzi•yonꞋ, and give His voice from Yᵊru•shâ•laꞋyim, and the heavens and hâ-ârꞋëtz 2.20.0 shall quake.' 24.30.1
And then the sign of a specific bën-â•dâmꞋ 8.20.2 shall be seen in the heavens.24.30.231And he shall send forth his ma•lâkh•imꞋ 1.20.1 with a sho•phârꞋ.24.31.1 He shall gather 24.31.2 his chosen 24.31.3 from the four rukh•otꞋ 8.16.1 of the heavens—from one end of the heavens 3.2.2 to the other.24.31.4 'And' (Zᵊkhar•yâhꞋ 12:10b-12)
'They shall look to Me concerning him whom they pierced,24.30.3 and they 24.30.4 shall beat their breasts wailing 24.30.5 for him as one beats his breast wailing 24.30.5 for an only son 24.30.6 and He 24.30.7 shall be embittered over him as one who is embittered over a firstborn.24.30.8 On that day, wailing and breast-beating 24.30.5 shall be increased… and hâ-ârꞋëtz 2.20.0 shall beat their breasts wailing,24.30.5 each family by itself.'
'Then, 'See, with the clouds 24.30.9 of the heavens 3.2.2 [something] like a human being 24.30.10 was coming. When he reached the Ancient of Days they brought him before Him. (7:14) Then He brought to him authority, and dearness,24.30.11 and the Realm.'
In that season,11.25.0RibꞋiYᵊho•shuꞋa replied and said, “Here I am, confessing 11.25.1 to You, Ël•oh•imꞋ 11.25.2 of the heavens 3.2.2 and the land; Who encrypted these dᵊvâr•imꞋ from the Sages 11.25.3 and intellectuals, making them known to the little guy.11.25.4
RibꞋiYᵊho•shuꞋa cried out in a great voice again, exhaling his last breath.27.50.151Then look! There was an earthquake; and the Pâr•okhꞋët 27.51.1 of the Beitha-Miq•dâshꞋ 4.5.2 was torn into two pieces, from top to bottom, and the lintel 27.51.2 stones were broken. 52The sepulchers 27.60.0 were [broken] open and (Yᵊsha•yâhꞋu 26:19)
'May your dead be enlivened; let them raise ðÀáÅìÈúÄé;' 27.52.1
53and they went forth from the sepulchers 27.60.0 after they were enlivened, coming into Ir ha-QoꞋdësh 27.53.2 & 7.6.1 and were revealed to many.27.53.3
In the hour you úÄúÀôÌÇìÀìåÌ 5.44.2 don’t raise your voice, and don’t be like the mournful hypocrites 23.13.2 who show an affection 6.5.1ìÀäÄúÀôÌÇìÅì 5.44.2 with lofty words in the Bât•eiꞋ-ha-kᵊnësꞋët 4.23.2 and in the corner of the courtyards, and îÄúÀôÌÇìÀìÄéí 5.44.2 so that bᵊn•eiꞋ-â•dâmꞋ 8.20.2 will hear and praise them. Ä•meinꞋ! I tell you, they obviate 6.2.1 their payment. 6When you úÄúÀôÌÇìÀìåÌ, 5.44.2go to your private niche 6.6.1and close your door behind you. úÄúÀôÌÇìÀìåÌ 5.44.2 to your Father in secret, and your Father, who beholds in secret, shall render your payment. 7When you úÄúÀôÌÇìÀìåÌ 5.44.2 don’t be long-winded 6.7.0 like the sanctimonious hypocrites 6.7.1 who think they will be heard through long-windedness.6.7.28Don't you see that your Father who is in the heavens knows your words before you ask 23.22.1 Him?
Come to me all who are weary and burdened,11.28.1and I will satisfy 11.28.2you. 29Bring your necks 11.29.1 into my yoke.11.29.2 Trust me,11.29.3 that I am poor and lean,11.29.4 and, (YirmᵊyâhꞋu 6:16), 'You will find the place of repose 11.29.5for yournᵊphâsh•otꞋ.' 2.20.130My yoke is soft 11.30.1 and my burden is light." 11.30.2
Thus •marꞋé--ä, "Stand m.p. on the dᵊrakh•imꞋ and see; ask about the paths of o•lamꞋ, which dërꞋëkh is good, and walk in it and find repose for yournᵊphâsh•otꞋ. But they said, "We will not go."
Come to me all who are weary and burdened,11.28.1 and I will satisfy 11.28.2 you. Bring your necks 11.29.1 into my yoke.11.29.2 Trust me,11.29.3 that I am poor and lean,11.29.4 and, (YirmᵊyâhꞋu 6.16),
'You will find the place of repose 11.29.5for yournᵊphâsh•otꞋ.' 2.20.1
My yoke is soft 11.30.1 and my burden is light." 11.30.2
RibꞋiYᵊho•shuꞋa, having turned, said to Shim•onꞋ "KeiphꞋâ" 4.18.2Bar-YonꞋâh, "Go,16.23.1Sâ•tânꞋ.4.1.1 Don't rebel against me, for you don't recognize the Saying of Eil, but only the sayings of man;16.23.2 acting as an àÆáÆï ðÆâÆó
16.23
Happy 5.3.1 is the one who won’t stumble over me, nor fall, nor be broken, nor be ensnared, nor be trapped." 11.6.1
11.6
Part 1 (of 10)
"Jᵊdol•âhꞋShab•âtꞋ"—that is what ha-Qâ•doshꞋ, bâ•rukhꞋ hu called a good gift. As it is memorized in përꞋëqQamꞋâ dᵊ-Shab•âtꞋ (10.2), •marꞋRaba Bar-Makhseiya, •marꞋ Rav Khama Bar-Juryah, •marꞋ Rav: The giving of a present to one's companion must make him known.
Henceforth, •marꞋRab•ânꞋ Shim•onꞋ Bën-Jam•liy•eilꞋ: The giving of a morsel to a child must make known his mother. What work will he make for her [in repayment]? •marꞋ Ab•ay•eiꞋ, He will crush oil for her and replenish her blue eye-paint. At this time, out of concern for sorcery, â•marꞋ Rav Pa•pâꞋ: He will crush the sex out of it.
Is it so that •marꞋ RabꞋi Khâmâ Bar-Ju•rᵊyâꞋ, 'The giving of a gift to one's companion need notmake him known'; as it is said, 'And Mosh•ëhꞋdidn'tknow that the skin of his face beamed' (Shᵊm•ōtꞋ 34.29)? It is not a contradiction. Here, it is a case of revealing some work [that was done]. There, it isn't a case of revealing work. Is Shab•âtꞋ a case of revealing some work? He gave [Shab•âtꞋ] for revealing [Himself; i.e., making Himself knownby His gift]—a wage, not a work.
Part 2 (of 10)
Therefore, it is incumbent upon the man to receive [Shab•âtꞋ] in si•mᵊkh•âhꞋ, and he should get an early start on ËrꞋëv Shab•âtꞋ, preparing in the morning to make proper use of Shab•âtꞋ. As it has been memorized, in përꞋëq all of the Writings of Holiness (Shab•âtꞋ 117.2): •marꞋ Rav Khis•dâꞋ, "Always a man should rise early to send forth Shab•âtꞋ. As it is said, "And it was on the sixth day they prepared…" (ibid., 16.5)— immediately.
Part 3 (of 10)
Accordingly, a man should not go a long way on [the day of] ërꞋëvShab•âtꞋ. Even when returning home, so that he will arrive while there's lots of day left to prepare for Shab•âtꞋ. As is memorized, përꞋëqlu•lâvꞋ and a•râv•âhꞋ, (Suk•âhꞋ 44b): •marꞋ Rabi Ayvu, in the name of Rabi Ëlâzâr Bar-Tzâ•doqꞋ: A man should not walk more than 3 parasang on ërꞋëvShab•ât•otꞋ.
•marꞋ some that â•marꞋ Rav Kahanâ, This didn't mean toward home, but [away from home,] toward a host. Why? Upon what he holds [in his hand] he should rely. Others counter that •marꞋ Rav Kahanâ Toward home, this isn't even necessary. [But, toward a host,] this happened to me and I didn't even find a snack of minnows to fry in their own oil.
And it is memorized, in the përꞋëq "Local Custom" (Ma•sëkꞋët Pᵊsâkh•imꞋ 50b), The custom of the citizens of Beishân is that they would not leave Tzur for Tzidon during the ascension of Shab•âtꞋ.
(Translated so far)
Our Patriarchs already accepted it upon them and it's written: "Do not abandon the Tor•âhꞋ of your mother" (Mi•shᵊl•eiꞋ Shᵊlom•ohꞋ 1.8).
 250x149.jpg "Senna (Cassia senna)")
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Senna (Cassia senna), native to the Sinai – When viewed from a distance on a sunny and windy day, the wavelike blowing of these yellow flowers are easily mistaken for a grass fire – that doesn't turn black or burn out. (Photo: Prof. Michael Zohary, former Chair of Botany, Hebrew University, Yᵊru•shâ•laꞋyim, Plants of the Bible, p. 141).
—Mâ•shiꞋakh: Preventing the Remnant from Self-Extinguishing. The rabbinic transformation of Tor•âhꞋ from His "Instruction Manual" for life, in the real (rational) world, to a book of fairytales and foolish superstitions about an imaginary (irrational) world is the single greatest contribution to the Yᵊtzi•âhꞋ of Jews from Judaism in modern times. 300x199.jpg "Egyptian Royal in Merkavah")
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Par•
Map: Middle-East – Εd•
Har Sin•aiꞋ (Har Kar•
Map: Sin• 1200x900.jpg "Negev, Midbar Paran (Mark A. Wilson, Wooster.com)")
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Sen-en-mut ostrica – 
Yᵊrushâlayim, Ir 
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 Amun-akhenem Khat-shepset cartouche (i-mun-n akhenem-khat-t shepsi-t) Amun-born Foremost of Nobles Karnak temple obelisk 333x500.jpg "Cartouche: i-mun-n akhenem-khat-t shepsi-t")
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