Pericope #59

SH1

Mark #59

Torah Address

Oral Torah

95-97

Mark 8:27-30

Shemot 25:1-40

See below

Marks Pericope:
Mark 8:27-30 27 And Yeshua went out, and with His talmidim, to the villages of Caesarea
Philippi; and on the way He questioned His talmidim, saying to them, "Who do the sons of men
say that I am?" 28 And they answered Him, saying, "Yochanan haMitvil; and others say Eliyahu;
but others, one of the haNeviim." 29 And He continued by questioning them, "But who do you
say that I am?" Tsefet answered and said to Him, "You are the Messiah." 30 And to show his
honor he asked them to tell no one about Him.
Greek Text

Hebrew Text
27

Mark 8:27-30
Kai. evxh/lqen o` VIhsou/j kai. oi`
maqhtai. auvtou/ eivj ta.j kw,maj Kaisarei,aj th/j
Fili,ppou\ kai. evn th/| o`dw/| evphrw,ta tou.j maqhta.j
auvtou/ le,gwn auvtoi/j Ti,na me le,gousin oi`
a;nqrwpoi ei=nai 28 oi` de. ei=pan auvtw/| le,gontej o[ti
VIwa,nnhn to.n baptisth,n kai. a;lloi VHli,an a;lloi
de. o[ti ei-j tw/n profhtw/n 29 kai. auvto.j evphrw,ta
auvtou,j ~Umei/j de. ti,na me le,gete ei=nai avpokriqei.j
o` Pe,troj le,gei auvtw/| Su. ei= o` Cristo,j 30 kai.
evpeti,mhsen auvtoi/j i[na mhdeni. le,gwsin peri. auvtou/

27

28


29


30

Special Notes
This seems like an excellent place to note the method of Greek translation of the Hebrew
original texts used to form the Mesorah of Mordechai. I have intentionally modified the
English translation to reflect the Hebrew original. Notice the repetitive use of the Greek word
kai. This simple word is the Greek conjunction and. The Hebrew equivalent of the . It is
not problematic to start a sentence with this conjunction. However, it is problematic to initiate
a Greek sentence with a conjunction. Nevertheless, the Nazarene Codicil and the Septuagint
both follow the Hebraic method of transliteration Hebrew thought through Greek words.
This is causing contemporary scholarship to take a second look at the origins of the Nazarene
Codicil. Most scholars suggest that the origins of the Nazarene Codicil are Koine Greek. Koine
Greek was a dirty Greek or a common Greek. The analogy we might use is the difference
between the American language and proper English. Classic Greek was the father of Koine
1

Sefer haHinnuch, Rabbis Aaron haLevi of Barcelona, Feldheim Publishers, Volume 1

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Greek. However, neither classic Greek nor Koine Greek fit the Greek of the Nazarene Codicil.
This is because the language behind the Greek translations are NOT Koine or Classic Greek. In
proper Greek, it is NOT good practice to begin a sentence with a conjunction. The same is
fundamentally true of the English language. (American or Proper English) I have bolded the
Greek conjunction kai throughout the text for clarity. Likewise, I have altered the English
with the repetitive conjunction to reflect the Greeks reflection of a Hebrew original.
In conclusion, I believe this is one piece of substantial evidence for a Hebrew original Mesorah
of Mark.
Tehillim 59:6 arise to visit upon all the nations
Context
Our narrative takes place in the northern most part of Eretz Yisrael. This was the location of the
tribe of Dan. At Dan in the days just after Sholomo, there stood and altar for the Northern
tribes who refused to go to Yerushalayim as commanded in the Biblical narrative. Upon
Solomon's death, his son, Rehoboam, succeeded him as king. However, ten of the Tribes of
Israel refused to accept him as king and split to form the northern Kingdom of Yisrael, (
) while Rehoboam continued to reign in the southern Kingdom of Yhudah. The rebellion
against Rehoboam arose after he refused to reduce the taxation and services that his father
had forced on his subjects. Later Jeroboam built two places of worship, one at Bethel and one
at far northern Dan, to substitute worship at the Temple at Yerushalayim. He did not want the
people of his kingdom to have any religious connection to Yerushalayim. He had two golden
calves erected for the people to represent their "god." These acts are seen as the downfall or
sin of Jeroboam.
Caesarea Philippi sets at the foothills of Mt. Hermon. This city is also known by other names
such as Panion and Banias. The city was named after the mythical god Pan.2

Two pictures I took of the grotto of Caesarea Philippi

Taken in 2004
2

See The New Encyclopedia of Archaeological Excavations in the Holy Land, Simon and Shuster, Volume 1 pgs 13-143

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The key feature of this city was a white marble temple of Pan and the City re-built by Herod the
Great. This City was built in honor of Philipp the Tetrarch. Caesarea Philippi was the center of
all cultic and false religions. This city was so pagan that it actually had a temple of the holy
goats. (No, that is not a typo) For more information on this city, see the Wikipedia article on
Caesarea Philippi and Banias and The New Encyclopedia of Archaeological Excavations in the
Holy Land, Simon and Shuster, Volume 1 pgs 13-143. 3
I believe that all of this is juxtaposed with our Torah Seder where we are commanded to build a
Sanctuary for HaShem to reside among His people. Many Midrashic details that we cannot
discuss here would further help explain this story. Nevertheless, the pshat has a great number
of details that we should not overlook. So, keep in mind that we are ONLY reading pshat here.
Li bnai adam mi ani

In the above translation, I have translated in conjunction with the Delitzsch translation. "Who
do the sons of Adam say that I am?" This interrogatory remark is not because Yeshua does not
know what people are saying about him. This question is posed to incite personal thought and
reflection. It seems logical that one of the possible reasons for this probing is to launch a
teaching concerning the true nature of Messiah.
Sons of Adam
Here our phrase is in the plural, Bne Adam. (The Sons of Adam) However, the Prophet
Yechezkiel uses the phrase Ben Adam in the first person excessively. While there are great
mysteries that could be revealed from this Prophet we only make mention for the sake of
noting those who bore the title Ben Adam. The phrase seems to imply those who occupy a
place of exceptional honor. Perhaps, this title Ben Adam is reserved for haHakamim or men
of such stature. If this is remotely plausible then the question is what is the haHkamim saying
about Yeshua? Likewise, the Biblical phrase son of G-d is used in varied ways throughout the
Tanachk. Of course, this does not mean what Christians try to read into the phrase. The varied
way it is used always places some sort of honor on the person or persons being given this title.
Could Tsefets revelation be so profound that he surpassed the haHkamim of his day in
understanding Messiah? While this has limits, which we will see in the next pericope, it is still
an overwhelming thought. At the minimum, this phrase seems to separate ordinary men from
men of honor. This subject deserves a great amount of detailed research. However, this is not
the specific place for this discussion so we will leave it for a latter investigation.
Restoration
Yeshua had been in and out of Gentile territory over the last several pericope. In the last
couple of pericope, he has been steadily moving towards the northern territories of Yisrael.
3

Also see Anchor Bible Dictionary Entry Caesarea Philippi and Baal-Gad

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Why does Yeshua pick this place for his lecture on Messiah and his suffering? We cannot
venture to believe that this local was by accident. The Messianic role is far more complex than
we ever imagined. One thing that set Yeshua and the House of Hillel apart from the Shammaite
Prushim was their attitude towards the Gentile. Not only was Yeshua in gentile territory, but
he was in the territorial of religious center of the ten tribes who had been assimilated into
those gentile nations. Establishing his Messianic authenticity in this location resonates with the
restorative theme of the Prophets. Zechariah looked forward to a day when the L-RD would be
King over all the earth.4 This establishes that fact that those who were lost among the tribes
would be restored and the Gentiles would look to HaShem as King over all the earth rather than
all the pagan deities now worshiped. Messiah is one agent that HaShem will use to expedite
this mission. This being the case, this location seems like the most appropriate place for the
revelation of Messiah.
The Chiastic structure of Mordechai is also worth mentioning here. The ingenious Mordechai,
talmid of Tsefet, wrote his Mesorah in a Chiastic pattern. An interesting play on imagination
will reveal an interesting point. The coming transfiguration of Yeshua happens on the highest
mountain in northern Yisrael. (The Hermon) I am sure that it is purely coincidental that the
pinnacle of Mordechais story takes place there. As we will see Yeshua spends six days here
in this territory before ascending Hermon. The reason I draw this into this present pericope is
that Yeshua spends so much time in pagan territory teaching. Yeshua approach to paganism is
most noteworthy. Yeshua, in the midst of these pagan cultic centers does not go idol smashing.
Rather than idol smashing, he teaches Torah truth and gathers remnant talmidim.
The coming Diaspora - The Kingdom of G-d
Yeshua looked to the manifestation of the Kingdom. His Eminence Rabbi Dr, Yoseph ben Haggai
has translated Mordechai 1:14-15 as follows.
14. Now after John was arrested and put in prison, Yeshuah came into Galilee, proclaiming the
good news (the Masorot the Traditions) of the kingdom (governance) of G-d [through the
Hakhamim and Bate Din as opposed to human kings], 15. And saying, The [appointed period of]
time is fulfilled (completed), and the kingdom (governance) of G-d [through Hakhamim and Bate
Din] is at hand; repent (have a change of mind and return to Torah wisdom) and faithfully obey
the Masorah (Traditions/Oral Law).5

Yeshua initiated his Messianic mission by proclaiming that the governance of the Kingdom had
come.

4
5

Zecheriah 14:9
http://www.betemunah.org/sederim/heshvan369.html

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His eminence Rabbi Dr, Yoseph ben Haggai further elucidates.

Whereas until that time Israel had been under kings appointed by G-d, a new dispensation, for
lack of a better word, of the governance of G-d was about to be inaugurated after the fall of the
Temple and the discontinuance of the Sanhedrin whereby G-ds people would be ruled by judges
and Rabbinic tribunals as it was after Joshua. This system of Judges and Rabbinic Tribunals
(Bate Din) required a legal tradition (body of oral Law) which is the good news that Yeshuah
was proclaiming. 6

In a few pericope, we will see further explanation of this thought and reality. Yet, Yisrael was
about to experience this reality. It is also interesting to note that the above-mentioned
governance would begin in the Northern part of Eretz Yisrael. It would not start in the location
of our current pericope, Caesarea Philippi. However, it would start in the northern territories
where Yeshua and Hillel had their greatest influence.
Our Ashlamatah speaks of the day when HaShem will shake and overthrow gentile thrones.
(Haggai 2:21-23) How will this all take place? His Honor, Rosh Pakid Hillel ben David addresses
the Signet ring mentioned in our Ashlamatah and the linage of Messiah in his article on the
Messiah. 7 This article is well worth the read.
Coming up short of Messiah
v28 They told Him, saying, "Yochanah haMitvil; and others say Eliyahu; but others, one of
haNviim."
Opinions are just that, opinions. It takes close intimate contact with the man Yeshua before we
can have a real understanding of Messiah. Learned Jews, those educated in other schools were
never able to see the Messianic picture of the Son of Yoseph.8 However, this truth was
afforded Yeshua Talmidim. Nonetheless, outsiders are often left guessing. Similarly, when we
come to HaShem with preconceived notions we will never be able to ascertain truth. We may
come ever so close, but we will always come up short. I am sure that the Talmidim, as we will
see Tsefet in our next pericope, were appalled and awed at the Messianic picture they were
getting.
What have You Learned?
The Greek word evphrw,ta (eperota) is often associated with ( Drosh). Yeshua was seeking
their belief. He is not looking for their opinion because he needed their approval. He is
searching for levels of development. He wanted to gauge how much they had learned about
him. The sons on men had every opinion of who and what Yeshua was. In present times, we
face similar situations. Today every false teaching about Messiah is presented, taught and
6

http://www.betemunah.org/sederim/heshvan369.html
http://www.betemunah.org/flower.html see X. Coniah
8
Ibid - See The Reigning King
7

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believed. Yet, Yeshua remains as much a mystery today as he did to the sons of men in the
first century because their version of him is shrouded in Dogma.
The Messianic Secret
Volumes have been written about the final verse in our pericope of Mark. Why would Yeshua
tell his Talmidim to keep silent concerning his being Messiah? Other writers who have offered
different levels of perspective on Yeshua life have recorded this event as well. However, I
believe that we have sufficient information in the pshat of Mordechai to answer this question.
Below I offer some possible answers to the problem. I will offer the opinions of other scholars
and then my opinion in conclusion.
It is obvious that Yeshua is in a foreign environment as we have already stated. Perhaps
Yeshua does not want his Talmidim broadcasting the revelation of Messiah-ship in this foreign
environment. The thought goes that Yeshua did not want this secret broadcast because
there may be a veiled anti-Semitism in this foreign location. However, in my mind this is not a
sufficient answer. Though plausible, I believe that there is a better answer in the history of his
life as recorded by Mordechai.
Others suggest that Yeshua was really trying to tell his Talmidim to tell everyone that he was
Messiah in some sort of antithetical way. By telling his Talmidim not to tell, he knew that they
would tell everyone. Again, while this may be plausible I do not think this is the real crux of the
story.
Other scholars go so far as to suggest that this was never really a part of the original story. It, in
their opinion, was added later to solve some literary problem. Again, I do not buy this thesis.
When scholars start hacking up text at their whim in the name of Biblical criticism they can
make up any story they like. They can cut and paste until they have the story they want to tell.
Beware of these hackers!
There are other examples in the Mesorah of Mordechai where Yeshua follows the same
practice of telling people to be silent concerning his identity. (see 1:34; 7:36; 8:26) While I
believe that Mordechai and his master Tsefet are far more ingenious than we ever gave them
credit for, I believe the answer is really quite simple. Why dont we let Yeshua simply be who
he really is? He is a chakham and tzadik. A real chakham and tzadik does not need to advertize
his intelligence and wisdom. If you are a real chakham, you do not have to tell anyone. They
know it instinctively when they hear you speak or interact with you. I have translated the
relative verse as follows. And to show his honor he asked them to tell no one about Him. The
Greek word epitimao contains the following dictionary trace from the Liddel Scott, which
defines the classic Greek, and the Thayer, which is one of the better lexicons of our day.

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[Liddell Scott] evpitima,w

evpi&tima,w, f. h,sw, to lay a value upon, Lat. aestimare: hence, 1. to shew honour to, tina, Hdt. 2.
to raise in price:-Pass. to rise in price, Dem. II. of judges, to lay a penalty on a person, Hdt. 2. c.
acc. to censure, Dem.; also c. dat., Id.: absol., Thuc. Hence evpiti,mhsij
[Thayer] evpitima,w
evpitima,w, evpiti,mw; imperfect 3 person singular evpeti,ma, 3 person plural evpeti,mwn; 1 aorist
evpeti,mhsa; the Septuagint for r[;G"; in Greek writings 1. to show honor to, to honor: tina,
Herodotus 6, 39. 2. to raise the price of: o` si/toj evpetimhqh, Demosthenes 918, 22; others. 3. to
adjudge, award (from timh, in the sense of merited penalty): th,n di,khn, Herodotus 4, 43. 4. to
tax with fault, rate, chide, rebuke, reprove, censure severely,
Thayer tells us in #4 that there can be a rebuke. However, I do not believe that this even fits
the context of our narrative. Unless there is something that we do not see and are not told,
Yeshua has no need to rebuke Tsefet or his talmidim yet. The coming rebuke of Tsefet is read
backwards into our current pericope. While the word evpitima,w is paralleled by the Hebrew
word r[;G in the Septuagint, we must still maintain the context of the narrative.
Because Yeshua is an honorable Tzadik, he does not need his Messiah-ship broadcast. His
righteousness will speak for itself. Soon enough everyone will know the true nature of his
Messianic character. Again, in conclusion, Yeshua is a chakham and tzadik. A real chakham and
tzadik does not need to advertize his intelligence and wisdom. If you are a real chakham, you
do not have to tell anyone. They know it instinctively when they hear you speak or interact
with you.
The cookie-cutter mentality
Throughout history, men and women have tried to force Messiah into their own molds. I
believe that this is one of the reasons that Yeshua did not want everyone to label him as
Messiah. Today we are beginning to see Messiah for what he really was and is without all the
added baggage. What a refreshing view.
Ashlamatah:
Haggai 2:10-15, 21-23 v15 before stone laid upon stone
Tsefet suggests that we should be living stones. These living stones will be the materials,
which HaShem uses to build His spiritual House.9
What did Moshe see? Exodus 25:40 rh'B' ha,r>m' hT'a;-rv,a] ~t'ynIb.t;B. hfe[w] : haer>W 40
Moshe was instructed to make the Mishkan according to what he saw on the Mountain.
According to Rashi Moshe being shown is in the active tense.
9

1 Peter 2:4-8

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Now see and make: See here on the mountain the pattern that I am showing you. [This] informs
us that Moses had difficulties with the construction of the menorah, until the Holy One, blessed is
He, showed him a [model] menorah of fire. -[from Men. 29a]
which you are shown: Heb. - , as the Targum [Onkelos] renders: , which
you are shown. If it were punctuated with a pattach, it would mean that you show others.
Now that it is punctuatedwith a short kamatz, it means that you are shown, that others show
you, (for the punctuation distinguishes between the active and the passive).

Perhaps Moshe made the Mishkan from a living pattern as Tsefet suggests. The Mishkan and
the future Bet Mikdash were a collection of sacred vessels. 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.10 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 King has brought me into His chambers
Mitzvot in Parsha VYiqch Li Trumh

To build a Sanctuary for HaShem Ex. 25:8

Not to remove the staves from the ark Ex. 25:15

To make the Bread of His Presence Ex. 25:30

Mitvah Count: 3

Many of the apparent mitzvot from this Parsha are directed specifically at Moshe. When the
text says, They shall make in this section it should be understood that HaShem is speaking to
the Bne Yisrael in the form of a mitzvah. Commands in the singular you shall are a reference
to Moshe.
# 95 (SH) To build a House (Sanctuary Dwelling place) for G-d
Mitzvah

Torah Address

Oral Torah

#20 Building a
Sanctuary

Shemot 25:8

Menachot, Tamid, Middot,11 Yoma 5.1

Special Notes: By this injunction, we are commanded to build a Sanctuary (dwelling place) for
HaShem.12
10

The Torah: with Rambans Commentary translated annotated and elucidated, Artscroll, pg 187-188
The entire tractate of Tamidalong with Middot and Yoma are devoted to the construction of the Beit haMikdash and its
services.
12
The idea of the Mishkan, its vessels and services are so prominent that Scripture (Torah) devotes more than fifty chapters to
its construction and services.
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It should also be noted that this mitzvah includes all the vessels and objects needed for the
Divine House.
What lies at the root of this precept, you will see [below] after these words of mine. But indeed I
have a reverent fear of drawing close to the dwelling of the L-rd: for I know that everyone who
comes near, who comes near (Numbers 17:28), if he has not adequately hallowed himself, will
not see the House and live.13 And also the kohanim who would come near for [His] service would
sanctify themselves (Exodus 19:22) as they came into the holiness within; and my brethren the
Levites purified themselves, ... and Aaron raised them up in offering (Numbers 8:21) before they
would raise their voices [in praise-song] in the Temple of the L-rd. Yet said I: Let me also speak
my thought and present my apology before my elders; and I will wash my hands in innocence
(Psalms 73:13) before I go up to the House of the L-rd.14

Why a House for G-d?

His Eminence Rabbi Aaron haLevi suggests that through the House that is build for HaShem we
are able to offer prayers, and sacrifices to Him in order to prepare our hearts for His worship.15
# 96 (SH) Do not remove the staves from the Ark.
Mitzvah

Torah Address

Oral Torah

#N86

Shemot 25:15

Menachot 3.6; 4.4

Special Notes: By this injunction, we are commanded not to remove the staves from the Ark
that were used to carry it.
Other mitzvot will inform us that only the Cohanim are able to bear the Ark. Nevertheless, this
mitzvah tells us that the staves that were used to carry the Ark were never to be removed.
Because of the extreme sanctity of the Ark, its stability is of the upmost importance. Therefore,
the poles, which were originally used to transport the Ark, must remain with the Ark in the
event that it is moved with fear of some mishap. There are other sublime themes associated
with this mitzvah.
# 97 (SH) Placing Bread of His Presence on its table before HaShem continually.
Mitzvah

Torah Address

Oral Torah

#P27

Shemot 25:30

Zev 9.5; 14.3; Men. 2.2; 3.6; ;4.4; 5.3,6;

6.2-7; 11.1-9; Ark.2.2; Miel 2.7; Tam 2.5;
3.3; Mid 1.6

Special Notes: By this injunction, the Cohanim are commanded to place the Bread of His
Presence16 on its table before HaShem.
13

Shemot 33:20 also see Rashis commentary to Shemot 24:10

Sefer haHinnuch, Rabbis Aaron haLevi of Barcelona, Feldheim Publishers, Volume 1 pg 355
15
Ibid 359
14

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For an explanation on the Bread of His Presence, see Rashis commentary on Shemot 25:30 and
the following article at Jewish Encylopedia.com.

16

http://www.jewishencyclopedia.com/view.jsp?artid=662&letter=S&search=showbread

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