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M A R K P E R I C O P E # 6 4

SH1 Mark Torah Address Oral Torah

105 9:14-29 Shemot 30:1-38 Shekelim

I would like to offer a special thanks to His Honor Rosh Pakid Hillel Ben David for His guidance and assistance in accomplishing this simple draft on this weeks Pericope of Mordechai.

Toddah Rabbah Your Honor

My Translation Greek Text Mark 9:14-29 14 And coming to the nine talmidim left behind, He saw a great crowd around them, and soferim discussing (drash) with them. 15 And immediately the entire crowd, seeing Him, were greatly amazed, and they ran to Him to greet Him. 16 And He inquired about discussing they were having 17 And one of the crowd answered and said, Teacher (Rabbi), I have brought my son who has a dumb spirit to You. 18 And wherever he seizes him, he dashes him. And he foams and gnashes his teeth and pines away. And I spoke to Your talmidim that they should cast him out, and they could not. 19 He answered him and said, O generation void of faith, how long shall I be with you? How long shall I bear with you? Bring him to Me! 20 And they brought him to Him. And when he saw Him, the spirit immediately convulsed him. And he fell on the ground and wallowed, foaming. 21 And He asked his father, How long ago has it been since this came to him? And he said, From childhood. 22 And oftentimes it has cast him into the fire and into the waters to destroy him. But if You have the power, have compassion on us and help us. 23 Yeshua said to him, miracle-working power is available to him who walks in faithfulness. 24 And immediately the father of the child cried out and said with tears, I walk in faithfulness. Help my lack of confidence. 25 And seeing that a crowd is coming together, Yeshua rebuked the unclean spirit, saying to him, Dumb and deaf spirit, I command you, come out of him and enter no more into him! 26 And the spirit

Mark 9:14-29 14 Kai. evlqo,ntej pro.j tou.j

maqhta.j ei=don o;clon polu.n peri. auvtou.j kai. grammatei/j suzhtou/ntaj pro.j auvtou,j 15 kai. euvqu.j pa/j o` o;cloj ivdo,ntej auvto.n evxeqambh,qhsan kai. prostre,contej hvspa,zonto auvto,n 16 kai. evphrw,thsen auvtou,j Ti, suzhtei/te pro.j auvtou,j 17 kai. avpekri,qh auvtw/| ei-j evk tou/ o;clou Dida,skale h;negka to.n ui`o,n mou pro.j se, e;conta pneu/ma a;lalon\ 18 kai. o[pou eva.n auvto.n katala,bh| r`h,ssei auvto,n kai. avfri,zei kai. tri,zei tou.j ovdo,ntaj kai. xhrai,netai\ kai. ei=pa toi/j maqhtai/j sou i[na auvto. evkba,lwsin kai. ouvk i;scusan 19 o` de. avpokriqei.j auvtoi/j le,gei +W genea. a;pistoj e[wj po,te pro.j u`ma/j e;somai e[wj po,te avne,xomai u`mw/n fe,rete auvto.n pro,j me 20 kai. h;negkan auvto.n pro.j auvto,n kai. ivdw.n auvto.n to. pneu/ma euvqu.j sunespa,raxen auvto,n kai. pesw.n evpi. th/j gh/j evkuli,eto avfri,zwn 21 kai. evphrw,thsen to.n pate,ra auvtou/ Po,soj cro,noj evsti.n wj` tou/to ge,gonen auvtw/| o` de. ei=pen VEk paidio,qen\ 22 kai. polla,kij kai. eivj pu/r auvto.n e;balen kai. eivj u[data i[na avpole,sh| auvto,n\ avll ei; ti du,nh| boh,qhson h`mi/n splagcnisqei.j evf h`ma/j 23 o` de. VIhsou/j ei=pen auvtw/| To. Eiv du,nh| pa,nta dunata. tw/| pisteu,onti 24 euvqu.j kra,xaj o` path.r tou/ paidi,ou e;legen Pisteu,w\ boh,qei mou th/| avpisti,a| 25 ivdw.n de. o` VIhsou/j o[ti evpisuntre,cei o;cloj evpeti,mhsen tw/| pneu,mati tw/| avkaqa,rtw| le,gwn auvtw/| To. a;lalon kai. kwfo.n pneu/ma evgw. evpita,ssw soi e;xelqe evx

1 Sefer haHinnuch

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cried out, throwing him into convulsions, and came out of him. And he was like one dead, so that many said, He is dead. 27 But Yeshua took him by the hand and lifted him up, and he arose. 28 And He entering into a house, His disciples asked Him privately, Why could we not cast him out? 29 And He said to them, This kind could come out by nothing except by prayer and fasting.

auvtou/ kai. mhke,ti eivse,lqh|j eivj auvto,n 26 kai. kra,xaj kai. polla. spara,xaj evxh/lqen\ kai. evge,neto w`sei. nekro,j w[ste tou.j pollou.j le,gein o[ti avpe,qanen 27 o` de. VIhsou/j krath,saj th/j ceiro.j auvtou/ h;geiren auvto,n kai. avne,sth 28 kai. eivselqo,ntoj auvtou/ eivj oi=kon oi` maqhtai. auvtou/ kat ivdi,an evphrw,twn auvto,n {Oti h`mei/j ouvk hvdunh,qhmen evkbalei/n auvto, 29 kai. ei=pen auvtoi/j Tou/to to. ge,noj evn ouvdeni. du,natai evxelqei/n eiv mh. evn proseuch/|

DELITZSCH HEBREW TRANSLATION 14 15

16 17 18

19 20 21 22

23 24 25

26 27 28 29

SPECIAL VERBAL TALLY

In this pericope of Mordechai there are five key words that connect with the Torah Seder.

1. The first connection is found in the word (genea) meaning generation. (genea) is the parallel for the Hebrew word dor. (genea) is used four times in our Torah Seder and once in Mordechai. I have highlighted these words in the Hebrew translation of Mordechai.

2. The second connection is found in v22. The word water is used once in Mordechai and five times in our Torah Seder. The Greek word (huetos - water) parallels the Hebrew word mayim.

3. The Third connection is found in the Greek word (apollumi) is here translated

destroy. This word is paralleled to the Hebrew tr;K' Karat (cut off). Out of thirty-seven possible words from Hebrew, the translator of Mordechai used apollumi. Likewise, the Greek Translators of the Tanach used apollumi for katat in Shamot 30:38. The true meaning of this word is related to its root. The word apollumi is rooted in the word (olethros). The key premise of this word is ruin. However, the ruin2 is related to worth or value. We might say in relation to our Torah Seder that the ruin of the child or the

2 J.H. Moulton and G. Milligan, Vocabulary of the Greek Testament, Hendrickson Publishers, 1930 pg.445 (see 3639)

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destruction of the child caused him to be worthless. On the other hand, we might say that the child was not even worth the half-shekel.

4. The fourth word used in connection with our Torah Seder is the word (leg). In Mordechai the word means said. It is found five times in our Torah Seder.

5. The fifth word that connects Mordechai with our Torah Seder is (kheir). Here the word (kheir) means hand. It parallels the Hebrew word yad. Yad is found twice in our Torah Seder.

SPECIAL VERBAL WORD IN THIS PERICOPE OF MORDECHAI

(alalos)

G216 (alalos)

1.) speechless, dumb, wanting the faculty of speech Etymology: from G1 (as a negative particle) and G2980 Part of Speech: adj AV- dumb (3); (3)

The Greek word alalos is unique to Mordechai. No other writer in the Nazarene Codicil uses this

construction. This word teaches us that the child was unable to speak.

The basis for this word is lalos a synonym for lego (logos). The Greek word lego relates to the

substance of what is said. Lalos related to the outward utterance, and concentrates less on the

content of a verbal communication.

His Honor, Rosh Pakid Hillel ben David pointed out that the present pericope connects to the Torah

Seder and related reading through this word. His thesis is that someone spoke lashon hara. I would

surmise that His Honor believed that the young man had committed some sort of lashon hara. While

the prefix "a" in Greek usually means without i.e. atheist, it can also be rendered against." In such

a case the text would not read "without speech" or "unable to speak" but, "to speak against." This

would fit His Honor's thesis perfectly.

WHEN IS A SANDWHICH NOT A SANDWHICH

This pericope offers a sandwich between Resurrection genres. We have seemingly departed from the

resurrection theme. When we take a closer look at the pericope, we will see that this sandwich is

not a real sandwich. Scholars have suggested that this pericope is textual evidence that this pericope

of Mordechai is related because the system of public reading on the accounts and teachings of

Yeshua.3

3 Vincent Taylor, The Gospel according to Mark, The Greek Text with Introduction Notes, and Indexes, MacMillan & Co, 1955 pg 395 I would also like to point out that this is how that I have interpreted Vincent Taylors words.

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AMAZEMENT AND THE SHINING FACE THEORY

v15 when they beheld him, were greatly amazed, and running to [him] saluted him.

Our Greek word (ekthambe) - amazement creates a question in the mind of the readers.

Why were the Talmidim and crowd amazed? We should also ask the question, who was amazed?

Many Christian scholars try to make a connection between the illuminated face of Moshe and Yeshua

transfiguration. Personally I believe that this creates an irresolvable problem. This in no way should

be seen as any kind of condescension. We have perfect connection between this pericope and the

previous through the idea of (suzte) - discussion v14. This discussion matches the

previous pericope and should be seen as a threshing out of particular ideas, possibly Mishnayot as I

pointed out last week.

Firstly, we were told that Yeshua clothing shined, NOT his face. Secondly, in verse nine of our

previous pericope Yeshua distinctly ordered them that they should TELL no one the things the things

that they had seen until the Son of Man had risen from the dead. What would be the point in telling

His inner circle of Talmidim not to tell what they have seen, and then show up to the simpler Talmidim

and a public crowd with his face shining? The logic does not fit. The amazement is most likely to

have been related to his unexpected appearance. I would like to also point out that the shining face of

Moshe caused other to fear and run away from him (so to speak). Here the amazement has the

opposite effect. They are amazed to see Yeshua and then they run to greet him.

Other points to be considered are that fact that the text does not in any way suggest such an

idea.

This would have betrayed the Masters desire to keep the metamorphosis a secret.

It seems plausible that the Sofer came seeking Yeshua. When he came to His Talmidim and found

that Yeshua was not present, he describes (suzte)4 the circumstances of his sons

condition. Therefore, the relation of the story to Yeshua talmidim and following discussion should not

be rendered an argument.

At this point, I would like to interject the relational Mitzvot. This will help us understand some of the

complexities of this story. I should also point out that Mordechais rendition of this story provides the

most through details of the problem.

MITZVAOT:

#105 (Sh) The precept of giving the half-shekel.

Mitzvah Torah Address Oral Torah

#P171 Shemot 30:12-13

Special Notes: By this injunction we are commanded to give the half a Shekel every year when the Bet Mikdash stands.

4 Here we would have a description and discussion of the problem rather than an argument on the problem.

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MISHNAH/ ORAL TORAH

Shekelim 1:1 On the first day of Adar they make public announcement concerning [payment of] sheqel dues and concerning the sowing of mixed seeds [Lev. 19:19, Dt. 22:91. On the fifteenth day of that month they read the Megillah [Scroll of Esther] in walled cities. And they repair the paths, roads, and immersion pools. And they carry out all public needs. And they mark off the graves. And they go forth [to inspect the fields] on account of mixed seeds.

1:2 Said R. Judah, In olden times [the agents] would uproot them [mixed seeds] and throw them before the [owner]. When transgressors became many, they would uproot them and throw them into the roads. They [finally] ordained that they should declare ownerless the entire field (in which mixed seeds had been planted].

1:3 On the fifteenth of that same month [Adar] they set up money changers tables in the provinces. On the twenty-fifth [of Adar] they set them up in the Temple. Once they were set up in the Temple, they began to exact pledges [from those who had not paid the tax in specie]. From whom do they exact a pledge? Levites, Israelites, proselytes, and freed slaves, but not from women, slaves, and minors. Any minor in whose behalf the father began to pay the sheqel does not again cease [to pay]. And they do not exact a pledge from priests, for the sake of peace.

A DUMB SPIRIT

17 And one of the multitude5 answered and said, Teacher, (Rabbi) I have brought my son who has a dumb spirit to You.

Undoubtedly, the man wants his son healed of this terrible problem. It should also be noted that the

man is among a group of Scribes (Soferim). The English translators of this verse butcher the text to

promote their anti-Semitic views. The Soferim are doing what Soferim do. They are examining the

situation. 6 This examination is indicative of the Hebrew word Pilpul. In this particular passage, there

is not necessarily a scriptural dispute. However, they are trying to examine the situation. As will be

noted, this man suffers a great dilemma. Likewise, the Soferim are often gathered in this situation to

see just how Yeshua and His Talmidim will act, it is plausible to believe because this man is among the

Soferim that he is also a Sofer. The Greek word one suggests this possibility. i While the Greek word

(eis) means one in a cardinal sense, it also has other connotations. Namely, one and the same. (see endnote ii below c.) Likewise, the text tells us that he is one of the multitude. The Greek word

o;cloj (ochlos) implies that he is not just one of the group, or a man among the crowd. This word indicates that he is one of the Soferim. Other authors suggest this same possibility from a negative

perspective.7 This tells us that the man with a son controlled with a mute spirit was also a Sofer.

Furthermore, Yeshua asks the Soferim and one of them answers. What could be more insulting

than a Sofer having a son with a mute spirit? I will here suggest, if he is a Sofer, it is most likely that

he was obligated to teach his son himself.

5 1. a casual collection of people; a multitude of men who have flocked together in some place, a throng: Thayers NT Lexicon 6 suzhte,w suzeteo Meaning: to examine together, hence to dispute. 7 Henry Barclay, Swete, D.D, The Gospel According to Mark, The Greek Text with Introduction Notes and Indices, Macmillan and Co, 1898, pg. 184

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Initially, we told that the spirit controlling the young man is a mute spirit (pneuma alalos). This

spirit will not allow the boy to speak. When we delve deeper into the story we find out that not only

was he a mute spirit but a deaf spirit as well. Therefore, the boy could not hear and consequently

speak. How will this father pass on the great legacy of the Torah to the next generation if the boy

cannot speak or hear?

Exodus 30:8 8 And when Aaron lights the lamps at evening, he shall burn it, a perpetual incense before L-rd throughout your generations.

Megillah 2:4 All are valid to read the Scroll, except for a deaf-mute, an idiot, and a minor. R. Judah declares valid in the case of a minor. They do not read the Scroll, perform a rite of circumcision, immerse, sprinkle purification water, and so too, a woman awaiting day against day should not immerse, until sunrise. But in any case in which one did so after the morning star has risen, it is valid.

Berachot 2:3 One who recited the Shema so softly that he could not hear it [still] fulfilled his obligation. R. Yose says, He did not fulfill his obligation. If he recited but did not enunciate the letters R. Yose says, He fulfilled his obligation. But R. Judah says, He did not fulfill his obligation. One who recites in reverse order [reading later paragraphs first] does not fulfill his obligation. If he recited and erred [in the recitation, later realizing his error], he should return to the place where he erred [and continue reciting from there to the conclusion].

If we take the argument that the boy mentioned here is a minor, we will have no dilemma. However,

the Sofer is faced with some sort of dilemma. What could this dilemma possibly be? If the boy is

above the age of 13 years of age he is required (after his bar mitzvah) to recite the Shema and read

the Megillah as well as perform his normal halachic duties. A deaf-mute is exempt from these duties

only because he cannot hear. However, the Sofer seems to have a dilemma.

We learned on Shabbat Shekelim that learning Torah, tithing and the half-shekel provide a means of

atonement. Likewise His Honor Rosh Pakid Hillel ben David has pointed out that the Torah teaches us

that the incense also atones.

Numbers 16:41-48 41 But on the next day all the congregation of the sons of Israel murmured against Moshe and against Aaron saying, You have killed the people of L-rd. 42 And it happened when the congregation was gathered together against Moshe and against Aaron, they looked toward the tabernacle of the congregation. And behold! The cloud covered it, and the glory of L-rd appeared. 43 And Moshe and Aaron came before the tabernacle of the congregation. 44 And L-rd spoke to Moshe saying, 45 Get away from this congregation so that I may consume them as in a moment. And they fell upon their faces. 46 And Moshe said to Aaron, Take a fire-pan, and put fire in it from the altar, and put on incense, and go quickly to the congregation and make an atonement for them. For wrath has gone out from L-rd. The plague has begun. 47 And Aaron did as Moshe commanded and ran into the midst of the congregation. And behold! The plague had begun among the people. And he put on incense, and made an atonement for the people. 48 And he stood between the dead and the living, and the plague was stayed.

How will this situation be atoned? That which has held the minor son from hearing Torah and

receiving his inheritance is atoned for by Yeshua intervention.

I am further amazed when we look at the Midrashic version of this story. We will not delve into the

Midrashic interpretations of this exposition of Yeshua life and Mesorah. However, I would like to

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point out that Matthews version of this account uses a very special word that corresponds with the

triennial schedule.

Matthew 17:15 15 Master, have mercy on my son, for he is a lunatic and grievously vexed; for oftentimes he falls into the fire, and often into the water.

Mt 17:15

The Greek word (selniazomai) means to be moon-struck. This word is translated

epileptic among other things. The simple point I am trying to make is that the episodes of lunacy

seem to be equated to the phases of the moon. At this point in the lunar phase, we are very near the

new moon.

SPECIAL NOTES AND COMMENTS:

This pericope contains its own special difficulties. The difficulty at hand is that this pericope of Mark

is matched with the Torah Seder of Shemot 30:1-38. The core of this Seder is the Half-Shekel of the

Temple. However, the present Torah seder contains the construction of the Altar of Incense and the

Ingredients of that incense. How can all of this pericope be reconciled with this Torah Seder? I

believe that the above-cited Mishnah offers an implicit solution.

The minor is exempt from the giving of the half-shekel. This means that until the age of 13, possibly

20 the father was responsible for the minor.

Consequently, the Father was responsible to provide certain things for his son. The Mishnah teaches

that the son is liable to conduct himself in a manner like his father.ii Therefore, it can be logically

deduced that the Father was required to teach his son certain things. The Magna Charta of Jewish

faith is the Shema. This Scriptural passage tells us that the father must teach the Torah to his

children, specifically his son. The Gemara further expands this simple mitzvah telling us that the

father was also responsible to teach his son other things. However, we will confine ourselves to the

Pshat and not delve into those things here. Nevertheless, simple logic tells us that fathers taught

their sons the trade that they themselves learned. This is presumed concerning Yeshuas early

occupation. Yeshua is believed to have been a carpenter because his father was a carpenter.

Kiddushin 1:7 For every commandment concerning the son to which the father is subjectmen are liable, and women are exempt. And for every commandment concerning the father to which the son is subject, men and women are equally liable.

Bava Metzia 2:11 [If he has to choose between seeking] what he has lost and what his father has lost, his own takes precedence. . . what he has lost and what his master has lost, his own takes precedence. . . what his father has lost and what his master has lost, that of his master takes precedence. For his father brought him into this world. But his master, who taught him wisdom, will bring him into the life of the world to come. But if his father is a sage, that of his father takes precedence. [If] his father and his master were carrying heavy burdens, he removes that of his master, and afterward removes that of his father. [If] his father and his master were taken captive, he ransoms his master, and afterward he ransoms his father. But if his father is a sage, he ransoms his father, and afterward he ransoms his master.

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These Mishnayot teach us that the son is undoubtedly responsible for learning the Torah from a

master. However, the Mishnah is not requisite for deriving this mitzvah.

#419 (Sh)

Mitzvah Torah Address Oral Torah

#P11 Breshit 10:21; Dvarim 5:1; 6:7ff; 11:19; 31:12; 2 Kings 2:3

Special Notes: It is incumbent upon each Israelite to learn the Torah and mitzvot.

It should also be noted that the Torah demands that the Father teach his son.

Deuteronomy 11:19 19 And you shall teach them to your sons, speaking of them when you sit in your house, and when you walk by the way, when you lie down, and when you rise up.

Minors who have been taught certain mitzvot are required to implement these mitzvot. 8 When is it

requisite to begin the process of teaching your son the Torah? The Sages tell us that as soon as a

child begins to speak he is required to begin to learn the Torah.9 This is a Jewish childs inheritance.

Likewise, the first verse that the minor should learn is the Shema. 10 However, it is further

understood from the above cited Torah passage that the minor was to be taught the Torah regardless

of whether his father could teach him or not. 11 Furthermore, the minor is to be taught in an orderly

manner. Of course this all depended upon the fathers education in the Torah. If he was a Sage, it is

most likely that he was obligated to teach his son himself. However, if he was not a Sage he was

required to find a teacher for his son. Our Torah Seder seems to suggest that the father might have

been responsible for other things unmentioned in the Mishnah until the age of twenty. Without the

Gemara, we may only present conjecture at this point. Nevertheless, we see that the fathers

responsibility concerning his children was immense.

In our Pericope of Mordechai, the father suffers a great dilemma. How can this father fulfill his

obligation to teach his son Torah when the child cannot speak? Not only is this child robbed of the

rite to learn the Torah, he is robbed of a normal life. Furthermore, he is robbed of his inheritance.

v18 : They did not have Ischus

In my personal studies on the Power of G-d and the Nazarene Codicil, I have noted seven special

Greek words for power. These words I am sure will correspond with the presentation of His

Eminence Dr. Yoseph Ben Haggai on the structure of the hierarchy of the body of Messiah as

presented by Hakham Shaul in his discourse to the Ephesians. (4:11)

The primary structure of hierarchy is found in the words Arche, Kratos and Exousia. These three

words form the upper levels of the idea of power as it is used in the Nazarene Codicil. They would

correspond to the Keter, Chokma and Bina. We are not delving into the level of Sodic teaching here.

8 Sukkah 3:15 9 Deuteronomy 33:4 4 Moshe commanded us a law, the inheritance of the congregation of Jacob. 10 Rabbi Aaron haLevi of Barcelona, Sefer haHinnuch, , Feldheim Publishers, Volume 4 pg 256 11 Dvarim 11:19

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We are merely drawing this parallel so we can see how our present vocabulary fits into the scope of

greater things. The Greek word (iskhu) is here translated strength. However, the word

(iskhu) is directly related to military might, strength or ability. It is also connected to the

idea of endurance. I think this is of special interest when we see that some spirits are dominated only

by fasting and prayer. Both fasting and prayer take endurance and can be seen as a type of

spiritual, military exercise.

1Jn 3:8 8 He who practices sin is of the Devil, for the Devil sins from the beginning. For this purpose the Son of G-d was revealed, that He might undo the works of the Devil.

Personally, I believe that this passage sheds a great deal of light on our present pericope. He who

practices sin is of the devil. The Greek word for devil actually means one who slanders fitting the

idea of lashon hara. It also means one who is an accuser and one who opposes the work of G-d.

However, my real point is that the Son of G-d (Elohim) was (phanero usually translated

manifest) to undo the works of the adversary. However, (phanero)is also associated with

the idea of shining as we had in our previous pericope where Yeshua was transformed. In this

passage, we see a military conquest. The rebellion of man against the (Mesorah) Kingdom of G-d.

The Kingdom of G-d is manifest ( (phanero) through the light of G-ds words (Mesorah).

Therefore, (iskhu) teaches us what is requisite to withstand and overcome the techniques of

the enemy.

His Eminence Dr. Yoseph Ben Haggai called our attention to Hakham Shauls remarks to the Philippian

community.

Php 4:13 panta ischuo en to endunamountei me Christo

I would translate this passage as follows

All extraordinary deeds are accomplishes by the miracle working power of my Messiah.

I see the emphasis on the sustained strength and miracle working power of Messiah. NOT I can but

rather Messiah can do all things if it must be translated can do all things. Even this simple

translation and explanation suffers desperately.

FROM HIS YOUTH

v21 How long has this spirit troubled your son?

The above thesis is based on the idea that the Son of the Scribe was possibly a minor. Our text could

also imply that he was not a minor. We still have a number of problems concerning offering the half-

shekel. However, the problem shifts to one who is now accountable for his own actions. This in no

way negates the fathers compassion and desire for the sons atonement. He acts on behalf of his

incapacitated son.

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AN UNCLEAN SPIRIT

v25 And seeing that a crowd is coming together, Yeshua rebuked the unclean spirit, saying to him, Dumb and deaf spirit, I command you, come out of him and enter no more into him!

Not only does Yeshua cast out the unclean spirit, He forbids re-entry.

However, it is also interesting to note that Mordechai notes that the spirit (pneuma alalos- spirit of

inarticulate speech) is also an unclean spirit ( ). The Talmudic sources

mentioned by His Eminence seem to allude to the plausible cause of this unclean spirit. (Gittin 70a)

The Mishnah has a great deal to offer on the subject of uncleanness. It would be a worthwhile effort

to try to parallel the teaching of the Mishnah with this incident of a boy who is possessed and

controlled by such a spirit.

THE OTHER HALF OF THE SANDWICH THATS NOT A SANDWICH

v26 And the spirit cried out, throwing him into convulsions, and came out of him. And he was like one dead, so that many said, He is dead. 27 But Yeshua took him by the hand and lifted him up, and he arose.

In our remarks above, we suggested that some Scholars believe that this section is a bit of a sandwich

between resurrection themes. Here we actually see that there is continuity in the genre of

resurrection motif. The coming pericope will solidify the teaching of the Master concerning the idea

of his death and resurrection. The previous pericope have laid the foundation for the genre. This

pericope continues the momentum initiated just before the transformation.

v28 And He entering into a house, His disciples asked Him privately, Why could we not cast him out?

It seems odd to me that this pericope contains three of the main words of my study on the power of

G-d in the Nazarene Codicil. The three words are dunamis, iskus and oikiadomieo. I am certain that

most students are familiar with the word dunamis. Dunamis is bradly translated ability. However,

when the power of dunamis is specifically used it refers to miracle working power as we have in

this present pericope. We have superficially discussed ischkus above. Here we have another word

that is worth mentioning. The Greek word Oikia means house. This word refers to a built structure

and is often synonymous with a Synagogue. It is even used of the Beit haMikdash (Temple) in the

book of Acts. However, Oikodomeo is the art of building a house. It is even associated with acts of

charity that we call Tzedekah. This word is often translated edification.

In his second letter to Timothy Hakham Shaul discusses the powerless assembly of Messiah. He lists a

great number of faults that lead to this condition.12 I would like to point out only a couple due to

space and time constraints.

Slanders

Some translations render slanderers as false accusers or malicious gossips. The Greek word is

Diablos or devil. This reiterates our above point on the subject of the enemy as a source of lashon

hara.

12 2 Timothy 3:1-7

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The authorized version of Second Timothy mentions those without self-control. The Greek word used

here is akrates meaning without kratos. I now refer to my remarks above on the hierarchy of the

Body of Messiah.

The primary structure of hierarchy is found in the words Arche, Kratos and Exousia. These three

words form the upper levels of the idea of power as it is used in the Nazarene Codicil. They would

correspond to the Keter, Chokma and Bina.

I would actually translate the wording of Hakham Shaul as follows Without-appropriate

government. The word akrates contains the idea of anarchy. Anarchy means without ruler or

rulerless. Akrates is a synonymous term. Akrates means to cast off the ruling power. Therefore,

those who are without self-control are those who have no governing Beit Din. On the other hand, we

might say that they will not submit to a Beit Din. They have a lone ranger mentality. The

characteristics of the powerless mentioned in Hakham Shauls letter to Timothy are those of a group

who have cast off the restraints of the Beit din and subjected themselves to foreign demonic) control.

Therefore, I see entering the house as entering the Synagogue or coming under the control of a Beit

Din.

THE POWER AND RITE OF A FIRSTBORN

29 And He said to them, This kind could come out by nothing except by prayer and fasting.

This may encounter some grievance. I see this pericope married to the previous in many ways. The

Greek word used for prayer here is (proseukh). It lexical meaning is as follows.

G4335 (proseukh) 1.) prayer addressed to God 2.) a place set apart or suited for the offering of prayer

2.a.) a synagogue 2.b.) a place in the open air where the Jews were wont to pray, outside the cities, where they had no synagogue

2.b1.) such places were situated upon the bank of a stream or the shore of a sea, where there was a supply of water for washing the hands before prayer

Here I would also concur with His Eminence Dr. Yoseph Ben Haggai and interject the passage from our

Ashlamatah, Malachi 1:11.

Mal 1:11 For from the east to the west, My name will be great among the Gentiles, and everywhere incense will be offered to My name; and a pure food offering; for My name will be great among the Gentiles, says Ha-Shem of Armies.

The exorcist is forced to use prayer as a means and mechanism for ekballo (casting out) spirits. I

might suggest that the Exorcist must use prayer and cast below (kabash bring into subjugation)

those spirits which properly belong under his control. Here again I make mention of the Beit Din.

Authority in authority or authority under authority is authority! Those who are not in authority

cannot usurp authority. The talmidim must not have appealed to Authority (G-d) in their attempt of

exorcism. Therefore, removing themselves from authority they were no authority and failed to

successfully exorcise the spirit. Yeshua refers to them as apistis. A-Pistis is usually rendered faithless,

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or those without faith. If we use the Hebrew word, Emunah we will better understand what Yeshua

was saying. Emunah is faithful obedience. I might ask faithful obedience to whom or what? Again,

we cannot be faithful to G-d without being faithful to the Beit Din. Those who cast off restraint have

removed themselves from authority.

I would like to further the ideas of His Eminence by saying I believe that I see the restoration of the

Priesthood of the Firstborn and the bamah. I mentioned the bamah in our last pericope. (see pg 5-

6)

AFFLICTING ONES SOUL

I will draw to mind the Day of Atonement. Atonement has been an underlying theme of this pericope.

Here Yeshua solidifies the idea by drawing attention to fasting as a means of exorcism. By fasting we

are taught that we are to afflict our souls. In archaic English, this thought is hard to bear. Rightly so!

However, affliction of the soul can be oversimplified to mean the mastery of one own passions. In

other words, I mean that we are properly subjugated to the Authority of the Torah. Here is use the

word Torah as an all encompassing application of the rules and governance of the Malchut

Shamayim.

CONCLUSION

In short, I do not know exactly why the young man is controlled by this unclean deaf mute spirit. It

seems plausible that the answer may lay in the Gemara mentioned by His Eminence. We are not told

at this particular juncture. The Shabbat Sermon needs to be rebuilt. I believe this is wholly possible. I

am sorry that the ability to do so escapes me at present. However, I believe we are given the truest

suggestions of this Sermon in the materials presented is the commentary presented by His Eminence

Dr. Yoseph Ben Haggai and by the insights of His Honor Rosh Pakid Hillel Ben David concerning this

pericope.

Avot 3:12 R. Ishmael says, Be quick [in service] to a superior, efficient in service [to the state], and receive everybody with joy.

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ENDNOTES:

i (, , , ); , , , ; , , .) a. one opposed to other numbers. , O. 7.73 , O. 8.40 , P. 7.14 N. 4.65 [] [] (supp. Lobel) fr. 169. 20. P. 3.81 b. single P. 3.36 cf. N. 6.1 infra. , N. 7.14 N. 7.55 I. 4.16 c. one and the same O. 7.94 O. 9.85 O. 9.106 O. 13.37 P. 4.142 P. 10.2 : (v. Kornitz, Hermes, 1961, 370: Soph., fr. 591.) N. 6.1 ] [ fr. 169. 49. ii Kiddushin 1:7 For every commandment concerning the son to which the father is subjectmen are liable, and women are exempt. And for every commandment concerning the father to which the son is subject, men and women are equally liable.