- there are 70 faces to 
Post by alon on Dec 10, 2022 16:07:58 GMT -8
This Week’s Readings:
Parashah- Exodus 13:1-20
Haftara- Isaiah 46:3–13
D’rash: In order to read this correctly we must understand the four types of “child” (which can also relate to all people) listed in Torah. In order:
1. Wicked- he may be smart, but is insolent and does not care to ask at all
2. Simple- does not understand answers of any complexity whatsoever
3. Does Not Know How to Ask- not as bright, does not know what to ask
4. Wise- intellectually adept enough and cares to ask
Note the list is bracketed by smart children, however brains and wisdom are two entirely different things. The simple child who tries to listen and understand has more wisdom than the wicked child:
Proverbs 9:10 The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight.
Exodus 13:2 “Consecrate to me all the firstborn. Whatever is the first to open the womb among the people of Israel, both of man and of beast, is mine.”
Prior to the Levites being entrusted to Temple (or Mishkan) service, the mothers’ firstborn was dedicated to perform religious rites. In order to free the firstborn child from this obligation the parents had to pay five shekels to the kohanim (priests) to redeem the child. Now there are a lot of complexities here, so this illustrates a point: how you would answer each child is different. No two children are the same, and parents are responsible to determine each childs’ intellectual capabilities and explain accordingly.
To complicate the issue further, in Gen 4:4 we see the practice of sacrificing the firstborn goes back to the beginning when Avel brought the choicest of the first-born of his flock as a sacrifice before God.
Exodus 13:12-13 you shall set apart to the Lord all that first opens the womb. All the firstborn of your animals that are males shall be the Lord's. Every firstborn of a donkey you shall redeem with a lamb, or if you will not redeem it you shall break its neck. Every firstborn of man among your sons you shall redeem.
This passage, like threads in a mosaic connects the recent killing of the firstborn of Mitzrayim to the newfound freedom of the Hebrew people. The requirement to redeem a donkey with a sheep also illustrated the separation of Gods’ people who are kadosh- holy, separate unto Him. The donkey was the only tumah (unclean) animal commonly owned by the Hebrews. Therefore the kohanim in Temple service would not be able to accept it. So a lamb was substituted to redeem it.
To we as Meshiachim this obviously points to the substitutional self-sacrifice of Yeshua who willingly gave Himself to redeem us for our sins which separate us from a Holy God. A lot here to explain to a child at various stages of maturity and different levels of understanding and capabilities.
Exodus 13:8 You shall tell your son on that day, ‘It is because of what the Lord did for me when I came out of Egypt.’
As no question is cited and the answer is fairly simple, this is thought to be the answer for the child who does not know how to ask.
The term here rendered “tell” is from the root word נָגַד nâgad. It is vehigadta, meaning to ‘relate.’ From this the ancient rabbonim interpreted that we should ‘relate’ the Exodus story in the Pesach Haggadah as though we ourselves had experienced it. We are to “remember” this event, not just recall it happened to our forefathers.
Exodus 13:14-15 And when in time to come your son asks you, ‘What does this mean?’ you shall say to him, ‘By a strong hand the Lord brought us out of Egypt, from the house of slavery. For when Pharaoh stubbornly refused to let us go, the Lord killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of animals. Therefore I sacrifice to the Lord all the males that first open the womb, but all the firstborn of my sons I redeem.’
This passage for example is meant for the simple child (and of course for all the others who could presumably understand this answer). It is meant to impress upon the listener the power of Almighty God- El-Shaddai (Gen 17:1).
The Mah Nishtana (Four Questions) asked at the Pesach seder relate to this as well. Many are surprised to learn that these relate to the wicked child (or evil inclination in us all): “And when your children say to you, ‘What do you mean by this service?’” Exodus 12:26. The child does not ask “What do WE mean,” rather “What do YOU mean?”
Exodus 13:3 Then Moses said to the people, “Remember this day in which you came out from Egypt, out of the house of slavery, for by a strong hand the Lord brought you out from this place. No leavened bread shall be eaten.
Remember this day! Time and again Torah admonishes us to “remember.” According to Dennis Prager: “Something wonderful can happen when people assemble to express gratitude for something that happened not to them … but to [their] ancestors. By maintaining and expressing their gratitude, Jews have kept their faith and identity alive. If people are only grateful for things that happen to them, … they will only be grateful for the briefest of times. … In sum, Jews are commanded to remember and celebrate the Exodus both as a statement of their faith and in order to maintain their faith.”
Exodus 13:9 And it shall be to you as a sign on your hand and as a memorial between your eyes, that the law of the Lord may be in your mouth. For with a strong hand the Lord has brought you out of Egypt.
This is the first of four scriptures which are the basis for the practice of ‘laying tefillin.’ Jews take this literally as a commandment to lay on the tefillin straps during שַחֲרִית Sacharit, or morning prayers. Tefillin are also called ‘phylacteries,’ from the Greek. However this illustrates one reason I strongly dislike applying the Greek language to the things of God. The original meaning (before it was applied to tefillin) was (like all things Greek) entirely pagan:
Tefillin תְּפִלִּין- a set of leather straps and containers with Hebrew parchment scrolls- one for the head and one for the arm; the term relates to the Hebrew word for prayer, תְּפִלָּה tefilah
Phylactery φυλακτήριον phylakterion- ‘protectant,’ charm; amulet: much later (inaccurately) applied to tefillin
I have a set of tefillin I made on the model of the ones found at Qumran. I don’t use them often, but when I do I can say the experience of being before God in prayer is entirely more connected to the divine. I have (somewhere in the bowels of my computer file case) an artical by Dr S Schram explaining the many acupressure points activated when one lays tefillin; all of which enhance focus and understanding, as well as spiritual aspects of prayer.
Tefillin are not pagan charms meant to somehow attract a god to protect us. They are a means for the believer to draw nearer to our God. And the misuse of the term ‘phylacteries’ exposes the pagan influence of the Greek mindset in people claiming the Name of HaShem. I am Hebrew Primacy all the way: the entire Bible was written by Jews to Jews, and it was written (Genesis to Revelation) in Hebrew. Those men who wrote even the so called “New Testament” would never have mixed pagan Greek with any part of their faith and worship; not even in discussions and letters to other Hebrew speakers. And every synagogue official as well as the better part of their congregations spoke Hebrew, because where there was a synagogue there was a yeshiva, and there was taught first and foremost the Hebrew language. I would also point out that since the diaspora covered many places with various languages which the Jews there would have spoken, Hebrew would be the only common language! Like Nadav and Avihu, using Greek texts when Hebrew is available is bringing “strange fire” before the Lord.
Sadly, the Greek New Testament is what we have, and that is from well over 5800 manuscripts or fragments; many of which disagree. I once asked someone who had worked at Wycliff how they knew which ones were accurate enough to use. The answer (somewhat grudgingly given) is they picked the one that most agreed with Torah. I didn’t push it further, since we were in a class and I didn’t want to disrupt. But the fact is many scholars are coming to see the ‘“New” Testament’ is much clearer after it has been back-translated into Hebrew.
But I digress. My point is the Jewish people were to be a light to the nations. And while I do not consider myself bound by all the rabbinical rulings after Yeshua’s time, I do not discount them either. And in fact since the Parushim (Pharisees) laid tefillin, and the practice is documented before His time, it is likely Yeshua Himself would have worn them. We should not discount Jewish traditions out of hand; even the later rabbinical ones. They were made by godly (if somewhat controlling) men. Many are beautiful expressions of faith which can edify us and our children.
We must teach our children and remind ourselves what El’Olam, Everlasting God (Gen 21:33) has done for Israel and consequently for us. otherwise we might forget and no longer trust or serve Him. The setting apart of the first-born reminds us that the first-born of the Hebrew people were redeemed by God. Pesach should remind us each year to remain pure, holy- kadosh, set apart to Kadosh Yisroel, the Holy One Of Israel (Psalm 78:41).
Mekorot: All scripture from the ESV unless otherwise specified; JPS Study TNK; D Prager; D Stern; W Wiersbe; my father and others
Next Week’s Readings:
Parashah- Ex 13:21-15:18
Haftara- Is 49:10-13
* Apostolic references will be given in the darashot
Parashah- Exodus 13:1-20
Haftara- Isaiah 46:3–13
D’rash: In order to read this correctly we must understand the four types of “child” (which can also relate to all people) listed in Torah. In order:
1. Wicked- he may be smart, but is insolent and does not care to ask at all
2. Simple- does not understand answers of any complexity whatsoever
3. Does Not Know How to Ask- not as bright, does not know what to ask
4. Wise- intellectually adept enough and cares to ask
Note the list is bracketed by smart children, however brains and wisdom are two entirely different things. The simple child who tries to listen and understand has more wisdom than the wicked child:
Proverbs 9:10 The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight.
Exodus 13:2 “Consecrate to me all the firstborn. Whatever is the first to open the womb among the people of Israel, both of man and of beast, is mine.”
Prior to the Levites being entrusted to Temple (or Mishkan) service, the mothers’ firstborn was dedicated to perform religious rites. In order to free the firstborn child from this obligation the parents had to pay five shekels to the kohanim (priests) to redeem the child. Now there are a lot of complexities here, so this illustrates a point: how you would answer each child is different. No two children are the same, and parents are responsible to determine each childs’ intellectual capabilities and explain accordingly.
To complicate the issue further, in Gen 4:4 we see the practice of sacrificing the firstborn goes back to the beginning when Avel brought the choicest of the first-born of his flock as a sacrifice before God.
Exodus 13:12-13 you shall set apart to the Lord all that first opens the womb. All the firstborn of your animals that are males shall be the Lord's. Every firstborn of a donkey you shall redeem with a lamb, or if you will not redeem it you shall break its neck. Every firstborn of man among your sons you shall redeem.
This passage, like threads in a mosaic connects the recent killing of the firstborn of Mitzrayim to the newfound freedom of the Hebrew people. The requirement to redeem a donkey with a sheep also illustrated the separation of Gods’ people who are kadosh- holy, separate unto Him. The donkey was the only tumah (unclean) animal commonly owned by the Hebrews. Therefore the kohanim in Temple service would not be able to accept it. So a lamb was substituted to redeem it.
To we as Meshiachim this obviously points to the substitutional self-sacrifice of Yeshua who willingly gave Himself to redeem us for our sins which separate us from a Holy God. A lot here to explain to a child at various stages of maturity and different levels of understanding and capabilities.
Exodus 13:8 You shall tell your son on that day, ‘It is because of what the Lord did for me when I came out of Egypt.’
As no question is cited and the answer is fairly simple, this is thought to be the answer for the child who does not know how to ask.
The term here rendered “tell” is from the root word נָגַד nâgad. It is vehigadta, meaning to ‘relate.’ From this the ancient rabbonim interpreted that we should ‘relate’ the Exodus story in the Pesach Haggadah as though we ourselves had experienced it. We are to “remember” this event, not just recall it happened to our forefathers.
Exodus 13:14-15 And when in time to come your son asks you, ‘What does this mean?’ you shall say to him, ‘By a strong hand the Lord brought us out of Egypt, from the house of slavery. For when Pharaoh stubbornly refused to let us go, the Lord killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of animals. Therefore I sacrifice to the Lord all the males that first open the womb, but all the firstborn of my sons I redeem.’
This passage for example is meant for the simple child (and of course for all the others who could presumably understand this answer). It is meant to impress upon the listener the power of Almighty God- El-Shaddai (Gen 17:1).
The Mah Nishtana (Four Questions) asked at the Pesach seder relate to this as well. Many are surprised to learn that these relate to the wicked child (or evil inclination in us all): “And when your children say to you, ‘What do you mean by this service?’” Exodus 12:26. The child does not ask “What do WE mean,” rather “What do YOU mean?”
Exodus 13:3 Then Moses said to the people, “Remember this day in which you came out from Egypt, out of the house of slavery, for by a strong hand the Lord brought you out from this place. No leavened bread shall be eaten.
Remember this day! Time and again Torah admonishes us to “remember.” According to Dennis Prager: “Something wonderful can happen when people assemble to express gratitude for something that happened not to them … but to [their] ancestors. By maintaining and expressing their gratitude, Jews have kept their faith and identity alive. If people are only grateful for things that happen to them, … they will only be grateful for the briefest of times. … In sum, Jews are commanded to remember and celebrate the Exodus both as a statement of their faith and in order to maintain their faith.”
Exodus 13:9 And it shall be to you as a sign on your hand and as a memorial between your eyes, that the law of the Lord may be in your mouth. For with a strong hand the Lord has brought you out of Egypt.
This is the first of four scriptures which are the basis for the practice of ‘laying tefillin.’ Jews take this literally as a commandment to lay on the tefillin straps during שַחֲרִית Sacharit, or morning prayers. Tefillin are also called ‘phylacteries,’ from the Greek. However this illustrates one reason I strongly dislike applying the Greek language to the things of God. The original meaning (before it was applied to tefillin) was (like all things Greek) entirely pagan:
Tefillin תְּפִלִּין- a set of leather straps and containers with Hebrew parchment scrolls- one for the head and one for the arm; the term relates to the Hebrew word for prayer, תְּפִלָּה tefilah
Phylactery φυλακτήριον phylakterion- ‘protectant,’ charm; amulet: much later (inaccurately) applied to tefillin
I have a set of tefillin I made on the model of the ones found at Qumran. I don’t use them often, but when I do I can say the experience of being before God in prayer is entirely more connected to the divine. I have (somewhere in the bowels of my computer file case) an artical by Dr S Schram explaining the many acupressure points activated when one lays tefillin; all of which enhance focus and understanding, as well as spiritual aspects of prayer.
Tefillin are not pagan charms meant to somehow attract a god to protect us. They are a means for the believer to draw nearer to our God. And the misuse of the term ‘phylacteries’ exposes the pagan influence of the Greek mindset in people claiming the Name of HaShem. I am Hebrew Primacy all the way: the entire Bible was written by Jews to Jews, and it was written (Genesis to Revelation) in Hebrew. Those men who wrote even the so called “New Testament” would never have mixed pagan Greek with any part of their faith and worship; not even in discussions and letters to other Hebrew speakers. And every synagogue official as well as the better part of their congregations spoke Hebrew, because where there was a synagogue there was a yeshiva, and there was taught first and foremost the Hebrew language. I would also point out that since the diaspora covered many places with various languages which the Jews there would have spoken, Hebrew would be the only common language! Like Nadav and Avihu, using Greek texts when Hebrew is available is bringing “strange fire” before the Lord.
Sadly, the Greek New Testament is what we have, and that is from well over 5800 manuscripts or fragments; many of which disagree. I once asked someone who had worked at Wycliff how they knew which ones were accurate enough to use. The answer (somewhat grudgingly given) is they picked the one that most agreed with Torah. I didn’t push it further, since we were in a class and I didn’t want to disrupt. But the fact is many scholars are coming to see the ‘“New” Testament’ is much clearer after it has been back-translated into Hebrew.
But I digress. My point is the Jewish people were to be a light to the nations. And while I do not consider myself bound by all the rabbinical rulings after Yeshua’s time, I do not discount them either. And in fact since the Parushim (Pharisees) laid tefillin, and the practice is documented before His time, it is likely Yeshua Himself would have worn them. We should not discount Jewish traditions out of hand; even the later rabbinical ones. They were made by godly (if somewhat controlling) men. Many are beautiful expressions of faith which can edify us and our children.
We must teach our children and remind ourselves what El’Olam, Everlasting God (Gen 21:33) has done for Israel and consequently for us. otherwise we might forget and no longer trust or serve Him. The setting apart of the first-born reminds us that the first-born of the Hebrew people were redeemed by God. Pesach should remind us each year to remain pure, holy- kadosh, set apart to Kadosh Yisroel, the Holy One Of Israel (Psalm 78:41).
Mekorot: All scripture from the ESV unless otherwise specified; JPS Study TNK; D Prager; D Stern; W Wiersbe; my father and others
Next Week’s Readings:
Parashah- Ex 13:21-15:18
Haftara- Is 49:10-13
* Apostolic references will be given in the darashot
