פ ר י ו י ק ר ב א ל יה ו ל א מ צ א ב ה כ י א ם ע ל ים כ י ל א ה י ת ה ע ת ת א נ ים א ל י אכ ל פ ר י מ מ ך ע ד ע ול ם ו י ש

Transcription

1 MORDECHAI 101 MORDECHAI 11:12-14 BESB Mar 11:12 And on the morrow, they [were] going out from Bet Chanan, (and) he [Yeshua] was hungry. Mar 11:13 And seeing a fig tree from a distance having leaves, he went toward it, if perhaps he would find anything on it. And coming on (to) it, he found nothing except leaves, for it was not yet the season of figs. Mar 11:14 And Yeshua responding, said to it, Let no one eat of your fruit any more to the (in this) age (or, for this generation). And His disciples heard. GREEK TEXT 12 καὶ ἐὰν γυνὴ ἀπολύσῃ τὸν ἄνδρα αὐτῆς καὶ γαμηθῆ ἄλλῳ, μοιχᾶται 13 Καὶ προσέφερον αὐτῷ παιδία ἵνα ἅψηται αὐτῶν οἱ δὲ μαθηταὶ ἐπετίμων τοῖς προσφέρουσιν 14 ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς Ἄφετε τὰ παιδία ἔρχεσθαι πρός με καὶ μὴ κωλύετε αὐτά τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ DELITZSCH HEBREW TRANSLATION 12 ו י ה י מ מ ח ר ת ב צ את ם מ ב ית ה ינ י ו י ר ע ב 13 ו י ר א ת א נ ה מ ר ח וק ו ל ה ע ל ים ו י ב א ל ר א ות ה י מ צ א ב ה פ ר י ו י ק ר ב א ל יה ו ל א מ צ א ב ה כ י א ם ע ל ים כ י ל א ה י ת ה ע ת ת א נ ים א ל י אכ ל פ ר י מ מ ך ע ד ע ול ם ו י ש מ ע ו ת ל מ יד יו 14 ו י ע ן ו י אמ ר א ל יה מ ע ת ה א י ש TABLE OF CONTENTS Mordechai 11: Delitzsch Hebrew Translation 1 INTRODUCTION 2 Hermeneutics and our Pericope 2 Counting the Omer 2 G1887 επαύριον ep-ow'-ree-on 3 מחר H4279 maw-khar' 3 אחר H309 aw-khar' 3 Hermeneutic Rule #6 4 Outline of the Torah Seder 5 What part of the Torah Seder fired the heart and imagination of the Hakham Tsefet this week? 5 Cursing the Fig tree? 8 Conclusion 8 Connections to Torah readings 10 Torah Seder 10 Tehillim 10 Ashlamatah 10 Questions for reflection 10

2 INTRODUCTION Berakhot 1:5 They refer to the exodus from Egypt [in the recitation of the Shema] at night [just as they do in the morning]. Said R. Eleazar b. Azariah, I am like a seventy-year-old but was not worthy [of understanding why] the [passage referring to] the exodus from Egypt is said at night, until Ben Zoma expounded it. As it says, So that you may remember the day on which you left Egypt all the days of your life (Dt. 16:3). [If Scripture simply stated], The days of your life [this would mean only] the days. [But since it states], All the days of your life, [this includes] the nights [you must also remember at night]. But sages say, The days of your life [would include only] this world. All the days of your life to include the messianic age. Sanhedrin 98a R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. it is written, in its time [will the Messiah come], whilst it is also written, I [the Lord] will hasten it! a if they are worthy, I will hasten it: if not, [he will come] at the due time. R. Alexandri said: R. Joshua opposed two verses: it is written, And behold, one like the son of man came with the clouds of heaven b whilst [elsewhere] it is written, [behold, thy king cometh unto thee... ] lowly, and riding upon an ass! c if they are meritorious, [he will come] with the clouds of heaven; d if not, lowly and riding upon an ass. HERMENEUTICS AND OUR PERICOPE Hermeneutic Rule #2 Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications. The subject material of our present pericope is one that would seemingly be more readily explicated from other hermeneutic levels. However, we can expound the present materials from within the confines of our present genre P shat. COUNTING THE OMER I will first make our connection to the connection of counting the omer. The verbal connection for the season of counting the omer seemed rather obvious to me when reading the opening words of our pericope. Mar 11:12 And on the morrow, (επαυ ριον) they [were] going out from Bet Chanan, (and) he [Yeshua] was hungry. Lev 23:15 And ye shall count unto you from the morrow (מחר) after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete; (JPS) It will take a bit of hermeneutic and explanation to see how this connection is made. Megillah 1:8 There is no difference between sacred scrolls and phylacteries and mezuzot except that sacred scrolls may be written in any alphabet [ language ], while phylacteries and mezuzot are written a II Sam LX, 22: The verse reads, I the Lord will hasten it in its time. The two phrases are contradictory, since hasten it implies before its proper time. b Dan. VII, 13. c Zech. IX, 7. d Swiftly (Rashi). 2 P a g e

3 only in square [ Assyrian ] letters. Rabban Simeon b. Gamaliel says, Also: in the case of sacred scrolls: they have been permitted to be written only in Greek. When the translators of the Septuagint (LXX) translated that Hebrew Bible into Greek, they knew that the Greek language would later be used to illuminate the Torah in a special way. Having lost the original Hebrew texts of the Nazarean Codicil, we are forced to reconstruct the Nazarean Codicil by the Greek/Hebrew parallels used by the translators of the LXX. In citing, both English translations above, we see that both texts use the English phrase the morrow. However, the question will what do these passages say in their original tongue? The Greek word used for the marrow or tomorrow in our pericope is επαύριον ep-ow'-ree-on. Below I have copied the Greek Hebrew parallels below to demonstrate that the translators of the LXX used the two words as synonyms. G1887 ε ριον ep-ow'-ree-on From G1909 and G839; occuring on the succeeding day, that is, (G2250 being implied) tomorrow: - day following, morrow, next day (after). 1) on the morrow, the next day Part of Speech: adverb A Related Word by Thayer s/strong s Number: from G1909 and G839 מחר H4279 maw-khar' Probably from H309; properly deferred, that is, the morrow; usually (adverbially) tomorrow; indefinitely hereafter: - time to come, tomorrow. 1) tomorrow, in time to come, in the future 1a) tomorrow (as the day following the present day) 1b) in future time Part of Speech: noun masculine A Related Word by BDB/Strong s Number: probably from H309 Same Word by TWOT Number: 1185a אחר H309 aw-khar' A primitive root; to loiter (that is, be behind); by implication to procrastinate: - continue, defer, delay, hinder, be late (slack), stay (there), tarry (longer). 1) to delay, hesitate, tarry, defer, remain behind 1a) (Qal) 1a1) to delay, tarry (intensive) 1a2) to cause one to delay, hinder, keep back 1b) (Piel) to delay, wait, stay behind (but not in hope) Part of Speech: verb A Related Word by BDB/Strong s Number: a primitive root Same Word by TWOT Number: 68 3 P a g e

4 επαύριον. makhr is the Hebrew parallel for the Greek word מחר Now we can see that there is a verbal connection between the Greek word επαύριον and the Hebrew Consequently, we see that there is verbal continuity between the idea of counting the Omer and.מחר our present pericope. What s more interesting is that our Torah Seder e also hints at counting the omer. Rashi B Midbar 14:25 The Amalekites and the Canaanites dwell in the valley. Tomorrow, turn back and journey into the desert toward the Red Sea." Targum B Midbar 14:25. But the Amalekites and Kenaanites dwell in the valley: tomorrow turn you and go into the wilderness by the way of the Red Sea. Our Torah Seder also uses the same Hebrew word מחר which is used in Vayikra to tell us when to begin our count of the Omer. What is very interesting is that I believe that this is also a point of connection between our present Torah Seder and the Pericope of Mordechai and the analogy of a barren fig tree. Note Rashi s comments on verses 25 and The Amalekites If you go there [to the valley] they will kill you, since I am not with you. Tomorrow, turn back Turn around and travel [back to the desert]. 27 this evil congregation This refers to the spies; [we derive] from here that a congregation numbers [a minimum of] ten.-[meg. 23b] who are causing the Israelites... to complain against Me. The complaints of the children of Israel which they the spies... caused them to complain against Me, I have heard. HERMENEUTIC RULE #6 Hermeneutic Rule #6 Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage. This hermeneutic rule will allow us to delve further into our pericope s meaning. Because the content is similar through verbal connection, we can make a connection between the Torah Seder and the Pericope of Mordechai. Mar 11:13 And seeing a fig tree from a distance having leaves, he went toward it, if perhaps he would find anything on it. And coming on (to) it, he found nothing except leaves, for it was not yet the season of figs. B Midbar 14:11-12 The Lord said to Moses, "How long will this people provoke Me? How much longer will they not believe in Me after all the signs I have performed in their midst? e B Midbar (Numbers)14: P a g e

5 12 I will strike them with a plague and annihilate them; then I will make you into a nation, greater and stronger than they." Our Torah Seder looks at a group of rebellious individuals who would defy their leader and G-d. It is interesting that Hakham Tsefet should use a fig leaf analogy to represent those who defy G-d. Here we draw analogous comparison between Adam harishon and the men of our Torah Seder. Gen 3:6-7 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat. 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed figleaves together, and made themselves girdles. 8 And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. (JPS) The fig-leaves sewed together were supposed to hide the sin of rebellion which Adam and Chavah committed against G-d. The fear experienced by Adam and Chavah is seen by implication. They hid and cover their naked bodies with fig leaves in order to cover their sin. I would also venture to say that it is impossible for a physical object to cover a spiritual condition. The sin of rebellion contaminates the soul. The men of our Torah Seder have bathed in rebellion so long that their souls are tainted. It is no longer possible to cover or hide their sin. OUTLINE OF THE TORAH SEDER Our Torah Seder breaks down in the following outline :11-19 The rebellious people and Moshe s intercession 2. 14:20-25 Conditional pardon (Caleb sandwich) 3. 14:26-35 Results of rebellion (days and years) 4. 14:36-38 the Men who scouted condemned to die by plague 5. 14:39-43 Grief and fear 6. 14:44-45 Defiance and its penalty. These six sections demonstrate the path and penalty for defection. WHAT PART OF THE TORAH SEDER FIRED THE HEART AND IMAGINATION OF THE HAKHAM TSEFET THIS WEEK? What s of particular interest in this Torah Seder, which must have peaked Hakham Tsefet s interest is that fact that the plagues of Egypt are mentioned along with the plague, which would destroy the scouts that brought back a slanderous report. Rabbi Yitzkhok Magriso notes that the spies and 5 P a g e

6 rebellious Bne Yisrael complained that they should have died in Egypt. Consequently, G-d allows their destruction by the same means that He destroyed Egypt. f This must have sparked Hakham Tsefet s memory of Yeshua and the fig tree. Looking at the analogy of Adam and Chavah we see that sin is related to the fig tree. Berakhot 40a R. Meir holds that the tree of which Adam ate was the vine, since the thing that most causes wailing to a man is wine, as it says, And he drank of the wine and was drunken. g R. Nehemiah says it was the fig tree, so that they repaired their misdeed with the instrument of it, as it says, And they sewed fig leaves together. h The fig leaves that covered their body were to rectify the sin of rebellion. Here we will draw a Prophetic analogy. The covering of fig leaves was because of fear. Adam and Chavah knew they were naked. Their sin was exposed. Mic 4:4 Each of them will sit under his vine And under his fig tree, With no one to make them afraid, For the mouth of the LORD of hosts has spoken. The cure is often found in the poison. This simple logic tells us that the fig is analogous of peace and the Messianic era. P shat Hermeneutic rule #7 states, Dabar ha-lamed me-'inyano: Interpretation deduced from the context. Maintaining our contextual hermeneutic means that we must look to the Torah Seder for an explanation as to why Hakham Tsefet penned his words. The men who scouted Eretz Yisreal and brought back a slanderous report sinned by slander against G- d. We are taught that these men would have no part of the Olam haba. We must also conclude that they would have no part in the Messianic age. Sanhedrin 10:1 All Israelites have a share in the world to come as it is said, Your people also shall be all righteous, they shall inherit the land forever; the branch of my planting, the work of my hands, that I may be glorified (Is. 60:21). And these are the ones who have no portion in the world to come: (1) He who says, the resurrection of the dead is a teaching which does not derive from the Torah, (2) and the Torah does not come from Heaven; and (3) an Epicurean. R. Aqiba says, Also: He who reads in heretical books, and he who whispers over a wound and says, I will put none of the diseases upon you which I have put on the Egyptians, for I am the Lord who heals you (Ex. 15:26). Abba Saul says, Also: he who pronounces the divine Name as it is spelled out. Note that the plagues of Egypt are mentioned. Sanhedrin 10:3 The spies have no portion in the world to come, as it is said, Even those men who brought up an evil report of the land died by the plague before the Lord (Num. 14:37) Died in this world. By the plague in the world to come. The Mishnah draws a parallel from within itself i and the Torah demonstrating that the plague is an alternative expression for not being able to take part in the Olam haba and the Messianic era. j f Rabbi Yitzchok Magiriso, The Torah Anthology: Vol First Journeys (Me'am Lo'ez Series), Moznaim Pub Corp (June 1, 1983) p. 362 g Gen. IX, 21. The reference is to Noah. h Ibid. III, 7. i The Mishnah in Sanhedrin 10:1 tells us that the Egyptians will not have a part in the olam haba. It connects Egypt with the plagues. The plague mentioned in 10:3 connects with the plague of 10:1 and deduces that the spied who died by plague would not have their part in the world to come. 6 P a g e

7 Therefore, we must deduce that the plague is related to the idea of not participating in the Olam haba. If we look at Hakham Tsefet s fig tree we will see that it too is plagued and not able to produce. Yeshua tells the tree that it would not produce for anyone in this present age. The Prophet Yermiyahu sees the fig tree as a symbol of destruction. The foreign nations would come to plunder Yisrael eating all the fruit of the vine and its figs. k The Prophet Habakuk in his prayer upon Shigionot sees the fig tree as a sign of judgment and possibly the harbinger of Messiah ben David. Hab 3:17 For though the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no food; the flock shall be cut off from the fold, and there shall be no herd in the stalls; (JPS) The more appropriate word to use for the fig tree s plague might be blight because there is a specific disease that certain fig trees get which cause a permanent fruit drop called Nematodes. The Nematode is a type of roundworm that plagues the tree with such a heavy infestation that there is a permanent fruit loss. It is very interesting that the Nematode causes fruitlessness when we look at the comments of Rabbi Yitzkhok Magriso with regard to the punishment that G-d meets out on the spies. [The worst to be punished will be] "this evil group" the ten spies, for they were the principal cause that led to this retribution. Not only did they malign the land of Israel, but they swayed the multitude toward transgression, and such people are denied the opportunity to repent. "They will end their lives in this desert and here is where they will die" (14:35). That is, not only will their biological death overtake them in the desert, but they will also die in the World to Come, where they will have no portion. So it was that a terrible death overtook them. This is indicated by, "The men who have given a bad report about the land thus died before God in the plague" (14:37). The words, "before God," tell us that the punishment exacted fit the crime, measure for measure, way God punishes. They had sinned with their tongues by speaking ill of the land of Israel, which is located at the navel or central point of the globe, even as the navel is centrally located in the body and their death was caused by their tongues becoming bloated with worms, which then were discharged down to the area of the navel. [The same rule of "measure for measure" is reflected in the fact that] they were condemned to remain in the desert for forty years, corresponding to the forty days which the scouts spent in maligning the land one year for each day. l j We deduce by logic that if a person will not have a part in the world to come this would also exclude him from the Messianic era. k Cf. Yermiyahu 5:15-16; 8:13; Hos 2:12 (2;14); Hab 3:17 l Rabbi Yitzchok Magiriso, The Torah Anthology: Vol First Journeys (Me'am Lo'ez Series), Moznaim Pub Corp (June 1, 1983) p P a g e

8 The nematode or roundworm would bloat the roots of the tree causing it to appear normal to the naked eye. However, the root was in fact not capable of deriving any nutrients from the soil. The eventual outcome of the tree was death. Another plague that caused the fig tree its death was the blight called Rust. Fig trees with a disease called rust will eventually lose their leaves altogether. m This causes me to ask a question. Did Yeshua curse the fig tree, or did he simply prophecy that the fig tree would not bear fruit again because of its disease? CURSING THE FIG TREE? It would remain the mystery if we explained that Yeshua cursed a fig tree for not bearing fruit out of season. The ambiguity of the text does not tell us the reason that Yeshua thought there would be fruit on the tree. In the commentary posted by His Eminence Rabbi Dr. Yoseph ben Haggai, we see that there was fruit like substance that would frequently appear before the actual fruit. This fruitlike substance was said to be a harbinger of the real fruit. n This harbinger is actually the flower the eventually becomes the fig. o The fig flowers in the earliest stage of development are said to be the best figs for consumption. The figs of late summer are inferior in taste and quality. p Mordechai 11:14 And Yeshua responding, said to it, Let no one eat of your fruit any more to the (in this) age (or, for this generation). And His disciples heard. καὶ ἀποκριθεὶς (kai apokritheis) is a response to a situation, not a curse. While the remainder of the verse seems to be a curse, my translation should actually read no one eat of your fruit any more to the (in this) age (or, for this generation). Rather than let no one eat of your fruit The implication should be understood to say that no one would eat from that tree again in the present age. This would demonstrate Yeshua s prophetic nature, as the Son of Man which we saw in last week s pericope. Therefore, it would appear that Yeshua does not curse the tree. Rather, it appears that Yeshua prophecies that the tree is plagued and will soon die. CONCLUSION The whole story of the fig tree is related to the death and plague placed on the Spies for their slanderous report. However, we look at the whole situation through natural eyes. However, when we look at Yeshua s expectation from this fig tree we begin to see a completely new world. The Prophet had the capacity to see into the supernal world. q Yeshua, the Prophet could see with the eyes of a Prophet. His m n Reference o Encyclopedia Judaica, Second Edition, Keter Publishing House Ltd Volume 7 p. 18 p Ibid q Cf. 2 Kings 6:17ff 8 P a g e

9 expectation was spiritual. Furthermore, the response of the congregations in the previous pericope demonstrated Messianic expectations. Yeshua s expectation for humanity and nature was Messianic. I would therefore surmise that Yeshua s actions with regard to the fig tree of our pericope, was for it to be the harbinger of the Messianic era. Therefore Yeshua expected a Messianic sign by producing fruit out of season. Yeshua expected the tree to have figs as a response to the Messianic expectations of the people. Rev 22:2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. While the text of the Revelation is Sod, we can draw logical conclusions as to why Yeshua expected the fig tree to produce fruit without cessation. If the tee of life was a sign of the Messianic era and the tree of life, produced fruit each month, Yeshua may have seen the fig tree as some way connected to the same process as the tree of life. I cannot comment further since we cannot elaborate on the true tree of life or its supposed fruit here. Suffice it to say, that the natural order of things will be different in the Messianic Era. Yeshua looks at the tree as a representative for those who should have expected Messiah. Because they did not realize him as Mashiach ben Yoseph, they were fruitless. Some worm or nematode ate at the roots of their expectation restraining their ability to bear fruit. The leaders (for this generation) were barren fig trees cursed by a plague. Sanhedrin 10:3 The generation of the flood has no share in the world to come, and they shall not stand in the judgment, since it is said, My spirit shall not judge with man forever (Gen. 6:3) neither judgment nor spirit. The generation of the dispersion has no share in the world to come, since it is said, So the Lord scattered them abroad from there upon the face of the whole earth (Gen. 11:8). So the Lord scattered them abroad in this world, and the Lord scattered them from there in the world to come. The generation of the dispersed was fast approaching when the congregations of our last pericope proclaimed Yeshua as Messiah. The consensus is that the whole of Yeshua s generation rejected him as Messiah. Nothing could be farther from the truth. It is evident that many people, including Rabbinic leaders saw Yeshua as Messiah. The situation of Acts (2 nd Luke) chapter 5 demonstrates that Rabban Gamaliel was sympathetic to the followers of Yeshua. I believe that text is far more revealing than his simple sympathies towards Yeshua s Talmidim. It would appear that he himself, as a member of the School of Hillel, believed that Yeshua was the Messiah. However, I would venture to say that the School of Hillel understood him to be Mashiach ben Yoseph rather than Mashiach ben David. Consequently, we have a parallel between the Torah Seder and the Pericope of Mordechai. Yehoshua and Caleb were both rewarded for their trust in G-d s promise and command to take possession of Eretz Yisrael. The remainder of the spies was plagued and killed by foreign powers. The same situation arose in Eretz Yisrael just after the days of Yeshua. Yeshua s expectation for a fig tree to bear fruit out of season was a spiritual response to his acceptance of the Messianic role. He expected an immediate response rather than a postponed and analytical reaction. It was also prophetic in that it prophesied that in the future the fig would assume its prophetic role as the harbinger of the entrance of the Davidic Kingdom. 9 P a g e

10 We often struggle because we cannot see G-d or Messiah with the natural eye. The recent Festival of Purim taunts a Hidden G-d. Why does G-d hide Himself from us in this present age? Could it be that if we saw G-d looking over our shoulder each day that we would act differently? His obscurity is so that we will act according to our true nature rather than by coercion. BS D (B Siyata D Shamaya) Aramaic: With the help of Heaven Paqid Dr. Adon Eliyahu ben Abraham CONNECTIONS TO TORAH READINGS Torah Seder Mordechi is directly connected through the verbal thought of on the morrow or tomorrow found in B Midbar 14:25. Other verbal connection are found in hearing (B Midbar14:13) and seeing (14:23). Thematically the Pericope of Mordechai picks up on the nuances of the plague which destroyed the slanderous spies. Tehillim The Psalmist uses the phrase I will cut down (cf. 101:5,8) those who are slanderous and those who cannot be tolerated. The fig tree of Mordechai s Pericope will be cut down because its fruitlessness is intolerable. Ashlamatah The Prophet sees the leaders of Yisrael as blasphemers in his prophecy (52:5). This is attested to by the tehematic representation of the fig tree. The fig tree was representative of the coming Messianic age which the leaders of Yeshua s day did not fully accept. Sing of barren who has not borne (53:1). The barren would rejoice eventually as will the fig trees in the Messianic era. QUESTIONS FOR REFLECTION 1. How is our pericope of Mordechai related to counting the omer? 2. How is our Torah Seder related to counting the omer? 3. According to R. Nehemiah why did Adam and Chavah cover themselves with fig leaves? 4. What part of the Torah Seder fired the heart and imagination of the Hakham Tsefet this week? 5. How did the Prophets see the fig tree? 6. How does the Mishnah deduce that the Spies would not have their part in the Olam haba? 7. Did Yeshua curse the tree, or did he simply prophecy that the fig tree would not bear fruit again because of its disease? 8. Why does G-d hide Himself from us in this present age? 10 P a g e