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Mark #60
Torah Address
Oral Torah
8:31-33
Shemot 26:1-30
31
33 32
MY TRANSLATION
I have tried to bridge the gap between the Greek text and the Delitzsch (Mishnaic) Hebrew text.
Trying to make the best of both translations and texts is often very difficult. However, I have tried
to carefully bridge this gap. Likewise, this Parsha is permeated with things that can only be
understood from the Sod or Midrashic levels of interpretation. Nevertheless, we will endeavor to
make a Pshat of the things based upon the literal interpretation, logic and Scriptura hermeneutic.
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The Greek word anastemai is a word that is loaded with meaning. The Septuagint directly connects
this word to our pericope through the LEH 2 Greek Lexicon - Shemot 26:30; to build, to rear up. I
am sure that Mordechai was well aware of how his Pericope would fit into the scheme of the
Triennial reading schedule. His sermon outline her builds upon the key idea of the Mishkan being
raised along with key and varied components that represent various aspects of a persona. This
idea goes even deeper when we look at the Hebrew words used by Delitzsch. The Hebrew word
- qm bears the idea of rising as the text clearly indicates. And again, the word is connected to the
raising of the Mishkan in Shemot 26:30. However, the word is also associated with the word
~Aqm', mqm which is a synonym G-ds Presence. We note this to demonstrate parallel only.
However, the plot thickens, as we will see below. Here we also have an illusion to the center rod
which is lifted or raised into place supporting the entire Mishkan.
of a building rise, be put up, of the body as a temple erect, put up (Mk 14.58); (Freiburg Greek Lexicon) I have included this
word in an Appendix at the end of this document. This word is used in LXX Ex 26,30; to build, to rear up
1
(Lust-Eynikel-Hauspie) This is a lexicon of the Greek in the Septuagint (LXX) and as such is useful for studying LXX
usage. In addition, it may be helpful in studying quotes from the Old Testament in the New Testament as many of these
appear to be LXX-based.
2
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And Tsefet took Him aside and trying to usurp his authority, censure his speech.
(demonstrate his error)
The Greek text demonstrates the scene clearly. Tsefet takes Yeshua aside trying to usurp his
authority. This is VERY inappropriate and demonstrates something a talmid NEVER does to his
Master. Far be it for any Talmid to believe that he is greater than his teacher is. Tsefet not only
tried to make himself Yeshua equal, he tried to usurp his authority. There may be an appropriate
time and place to discuss personal opinions and views, however, it is never in view of other so as to
appear to undermine the masters authority!
It seems almost humorous to read these words. Tsefet has received this monumental revelation
concerning Messiah and now he is the authority. Because he is now the authority he can set
(mistaken Yeshua) straight on his Messianic theology. I find it so ironic that the talmid thinks he
should try to correct the Master. Again, the closed mind CANNOT receive truth because it is filled
with erroneous materials.
But when He (Yeshua) had turned his back to Tsefet and looked on His disciples, He
censured Tsefets speech, saying, Go behind Me, adversary!
What do we do with the yetzer? We turn away from its impulse. By turning away, we face it head
on. Yeshua turned his back to Tsefet showing his disapproval of his actions.
Because (you are thinking only of yourself) your heart is not set on the things of G-d, but of
the things of men.
Of mice or mud? This clearly teaches us that the yetzer is primarily focused on the things of men. I
will address this more in-depth below.
efforts. However, they served also to allow him the opportunity to correct me if I had erred in any
way. Now, they are offered to our community so that I may be subject to the entire communitys
corrections.
Tsefet needed correction. His blunder, if I may put it mildly served as a lesson for all the Talmidim.
I am most certain that some of the others had similar thoughts. Likewise, I am sure that some of
them may have sat back and let Tsefet take the brunt of the correction trying to project a painted
image of surprise that Tsefet would do such a thing.
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exposition. However, this lesson fits our pericope perfectly. These levels of sanctity teach us that
life is about mastering personal passions.
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to promote and support their theologies. This text has been well butchered by the best of the
butchers. In keeping with the Pshat of this verse, I believe there is a very simple way to interpret
this verse. Ramban who has a propensity for the Remez interpretation of the text offers a Pshat
solution. This solution goes as follows. When G-d created the earth, He endowed it with certain
abilities to produce and reproduce. However, when G-d wishes to make Adam he takes some of that
earth and H forms man into an image. And G-d said, Let Us make man in Our image, after Our
likeness. The partner in creation need not be angels, deities or any other abstract characters. The
partner in mans creation was the earth itself. Consequently, man is part earth. The remainder is
the Breath of G-d. (Bereshit 2:7) One might describe man as dirt over breath. Alternatively, dirt on
the outside and G-ds breath (presence) on the inside. On the other hand, we might follow the
analogy of the Mishkan and say animal on the outside and G-d on the inside.
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The Ramban, of blessed memory, suggests that the literal meaning of vD"q.mi is that of all the sacred
vessels being one entity before HaShem.4 The spiritual house of HaShem is stone upon stone, a
spiritual composition. All of the sacred vessels were requisite for Divine service. The collection of
vessels makes a single entity. Moshe is told to make the Mishkan after the pattern that he sees in
the mount. The Hebrew text uses the word tynIb.T tabnith - pattern. Most patterns have multiple
parts. Therefore, the stones are plural. Are we the pieces of the whole the vessels making the entity
of a heavenly house?
The collections of refined animals make one Mishkan.
I believe there is a great deal more to discuss concerning this Torah Seder and its relation to
Mordechai. However, for the sake of brevity I have offered these few thoughts from as much a
Pshat perspective as I could.
RELATED MISHNAYOT
The following Mishnaot seem to fit the Pericope of Mordechai.
There are no direct Mitzvot in this Torah Seder. Therefore, I will offer implicit Mishnayot.
Yoma 7:5 The high priest serves in eight garments, and an ordinary priest in four: tunic,
underpants, head covering, and girdle. The high priest in addition wears the breastplate, apron,
upper garment, and frontlet. By these did they receive inquiries for the Urim and Thummim. And
they received inquiry only from the king, the court, or from someone in the service of the public.
Berachot 9:5 A man is obligated to recite a blessing over evil just as he recites a blessing over
good. As it is said, And you shall love the Lord your G-d with all your heart, with all your soul, and
with all your might (Dt. 6:5). With all your heart[this means] with both of your inclinations, with
the good inclination and with the evil inclination. And with all your souleven if He takes your soul.
And with all your mightwith all of your money. Another matter: With all your mightwith each
and every measure that he measures out for you, thank him much. One should not act silly
while facing the Eastern Gate [of the Temple in Jerusalem] for it faces toward the Chamber of
the Holy of Holies. One should not enter the Temple mount with his walking stick, his
overshoes, his money bag, or with dust on his feet. And one should not use [the Temple mount]
for a shortcut. And spitting [there likewise is forbidden, as is proven by an argument] a minori ad
majus [if you may not use it for a shortcut, you obviously may not spit there]. [At one time] all
blessings in the Temple concluded with forever. When the heretics corrupted [the practice] and
said, There is but one world [but no world to come], they ordained that they should say, forever
and ever [thus suggesting the existence of a world to come]. And they ordained that an individual
should greet his fellow with [G-ds] name, in accordance with what is said, And behold Boaz came
from Bethlehem; and he said to the reapers, The Lord be with you! And they answered, The Lord
bless you (Ruth 2:4). And it says, The L-rd is with you you mighty man of valor (Judges 6:12). And it
says, Do not despise your mother when she is old (Prov. 23:22). And it says, It is the time for the L-rd
to act, for thy law has been broken (Ps. 119:126).
The Torah: with Rambans Commentary translated annotated and elucidated, Artscroll, pg 187-188
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Avot 2:11 R. Joshua says, Envy, desire of bad things, and hatred for people push a person out of
the world.
Avot 3:17 R. Eleazar b. Azariah says, If there is no learning of Torah, there is no proper conduct.
If there is no proper conduct, there is no learning in Torah. If there is no wisdom, there is no
reverence. If there is no reverence, there is no wisdom. If there is no understanding, there is no
knowledge. If there is no knowledge, there is no understanding. If there is no sustenance, there is
no Torah learning. If there is no Torah learning, there is no sustenance. He would say, Anyone
whose wisdom is greater than his deeds to what is he to be likened? To a tree with abundant
foliage, but few roots. When the winds come, they will uproot it and blow it down, as it is said, He
shall be like a tamarisk in the desert and shall not see when good comes but shall inhabit the parched
places in the wilderness (Jer. 17:6). But anyone whose deeds are greater than his wisdom to
what is he to be likened? To a tree with little foliage but abundant roots. For even if all the winds
in the world were to come and blast at it, they will not move it from its place, as it is said, He shall
be as a tree planted by the waters, and that spreads out its roots by the river, and shall not fear when
heat comes, and his leaf shall be green, and shall not be careful in the year of drought, neither shall
cease from yielding fruit (Jer. 17:8).
Avot 4:1 Ben Zoma says, Who is a sage? He who learns from everybody, as it is said, From all my
teachers I have gotten understanding (Ps. 119:99). Who is strong? He who overcomes his desire,
as it is said, He who is slow to anger is better than the mighty, and he who rules his spirit than he who
takes a city (Prov. 16:32). Who is rich? He who is happy in what he has, as it is said, When you eat
the labor of your hands, happy will you be, and it will go well with you (Ps. 128:2). (Happy will you
bein this world, and it will go well with youin the world to come.) Who is honored? He who
honors everybody, as it is said, For those who honor me I shall honor and they who despise me will
be treated as of no account (I Sam. 2:30).
Avot 4:22 He would say, Those who are born are [destined] to die, and those who die are
[destined] for resurrection. And the living are [destined] to be judged so as to know, to make
known, and to confirm that he is G-d, he is the one who forms, he is the one who creates, he is
the one who understands, he is the one who judges, he is the one who gives evidence, he is the
one who brings suit, and he is the one who is going to make the ultimate judgment. Blessed be he,
for before him are not guile, forgetfulness, respect for persons, bribe taking, for everything is
his. And know that everything is subject to reckoning. And do not let your evil impulse
persuade you that Sheol is a place of refuge for you. For despite your wishes were you formed,
despite your wishes were you born, despite your wishes do you live, despite your wishes do you
die, and despite your wishes are you going to give a full accounting before the King of kings of kings,
the Holy One, blessed be he.
Avot 4:12 R. Eleazar b. Shammua says, The honor owing to your disciple should be as precious to
you as yours. And the honor owing to your fellow should be like the reverence owing to your
master. And the reverence owing to your master should be like the awe owing to Heaven.
Avot 5:19 Anyone in whom are these three traits is one of the disciples of Abraham, our father; but
[if he bears] three other traits, he is one of the disciples of Balaam, the wicked: a generous spirit, a
modest mien, and a humble soulhe is one of the disciples of Abraham, our father. a grudging
spirit, an arrogant mien, and a proud soulhe is one of the disciples of Balaam, the wicked. What
is the difference between the disciples of Abraham our father and the disciples of Balaam the
wicked? The disciples of Abraham our father enjoy the benefit [of their learning] in this world and
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yet inherit the world to come, as it is said, That I may cause those who love me to inherit substance,
and so that I may fill their treasures (Prov. 8:21). The disciples of Balaam the wicked inherit
Gehenna and go down to the Pit of Destruction, as it is said, But you, O G-d, shall bring them down
into the pit of destruction; bloodthirsty and deceitful men shall not live out half their days (Ps. 55:24).
APPENDIX
A. causal in pres. a (later a S.E.M. 9.61): impf. a: fut. a, poet.
a: aor. 1 a, Ep. , Aeol. 3pl. Hsch.: pf. a LXX 1
Ki.15.12, Arr.Epict.1.4.30: also in aor. 1 Med. a (v. infr. 1.5, 111.6).
I. make to stand up, raise up, a he raised the old man up by his hand,
Il.24.515, cf. Od.14.319; . . a; S.Aj.788; a.
Pl.Prt.317e; a. X.Mem.1.4.11; a D.18.259.
2. raisefrom sleep, wake up, Il.10.32, etc.; a. Ar.Ec.740; a.
Eup.305: metaph., a. S.Tr.979.
3. raise from the dead, a Il.24.551, cf. A.Ag.1361, S.El.139; from
misery or misfortune, Id.Ph.666, Aeschin.1.67.
4. produce a witness, etc. (cf. 111.6), a. Act.Ap.3.22, al.
5. after Hom., also of things, set up, build, v.l. in Hdt.2.102;
X.Cyr.7.5.12, etc.; E.Ph.572; a Philipp. ap.
D.12.21; so a. , (in pure Attic ), set up a golden, brazen
statue of him, Plu.2.170e, Brut.1 (Pass., v. infr. B):so in aor. 1 Med., a
build oneself a city, Hdt.1.165; a they set them up altars,
Call.Dian.199.
b. build up again, restore, D.20.68: metaph., E.HF852.
6. put up for sale, Hdt.1.196.
II. rouse to action, stir up, a . . Il.10.176, cf. 179, 15.64, etc.: c. dat. pers.,
raise up against another, a ib.7.116 (v. infr. B. 1.5): rouse to arms,
raise troops, Th.2.68,96; a. Plu.Cor.21; a he called up his
troops and marched them, Th.4.93, cf. 112, etc.
III. make people rise, break up an assembly by force, Il.1.191; but a adjourn it,
X.HG2.4.42.
2. make people emigrate, transplant (cf. infr. B. 11.2), a Od.6.7;
a Hdt.9.73; Th.2.27; even a
A.R.1.1349; Plu.Publ.21; also a. D.18.129.
3. make suppliants rise and leave sanctuary, Hdt.5.71, Th.1.137, S.OC276, etc.: also a.
make an army decamp, Plb.29.27.10; a
Plu.Alc. 31.
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