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Torah 101-Ki-Teze Portion



Question for Deuteronomy 16:18-17:20:

Where in this section is the number one justification the rabbis give for the existence of their Oral Law?

AL-PI HATORAH ASHER YORUCHA VE-AL HA-MISHPAT ASHER-YOMRU LECHA TA’ASEH LO TASUR MIN HA-DAVAR ASHER YAGIDU LECHA YAMIN USMOL (17:11) = Upon the (verbal) terms of the Torah which they teach you, and according to the judgment they give you, you shall do. You shall not turn aside from the word (davar) that they give you, neither to the right nor the left. It is important to note that these “oral” rulings were not themselves a separate body of Oral Law…they were simply verdicts given after interpreting the WRITTEN TORAH.


Question for Deuteronomy 18:1-19:21:

How are these instructions about true and false prophets both similar and different from the commands given in Deuteronomy 13?

ASHER YEDABER HANAVI B’SHEM YAHWEH VE’LO YIHEYEH HADAVAR VELO YAVO HU HADAVAR ASHER LO-DIBRO YAHWEH BEZADON DIBERO HANAVI LO TAGUR MIMENU (18:21) = If a prophet predicts something in Yahweh’s Name and the prediction does not come to pass or become true, then the message was not spoken by Yahweh. That prophet has spoken deceitfully and you must not fear him. So again, here is the clarification needed to go with Deuteronomy 13’s false prophet who exhorts those to go after OTHER gods whereas a TRUE prophet of YHWH speaks IN HIS NAME AND THE SIGNS COME TRUE. If on the other hand Yahweh’s name is invoked and the prophecy does not come true, that prophet is false.


Question for Deuteronomy 20:1-21:9:

How does one command in this section help shed a lot of light on Joseph and Maryam’s situation in the NT?

UMI HA’ISH ASHER ERAS ISHA VELO LEKACHA (20:7) = and who is the man who has become betrothed to a woman and not taken her (into his house)? This shows the two stages of Hebrew marriage, first betrothal and then taking the woman into the man’s house, or marriage. By definition betrothals do not allow co-habitation

or intimacy, but the restrictions against adultery are just as binding as if they were living together.


Haftorah Question of the Week: Isaiah 9:1-6, 49:1-6, 51:12-52:12

We mentioned here one textual “anomaly” which is the final meem in the middle of the word for “increase” in Isaiah 9:6. That alteration by the Jewish scribes is the SECOND most important one in the Tanakh. What is the most important place where they alter letters and why?

That would be enlarging the last letters of SHEMA and ECHAD in Deuteronomy 6:4 so those letters could spell out OD or witness. A pious Jew can then “witness” to Abba YHWH’s one-ness at the same time they are praying the pray



Please NOTE:

For clarity and time constraints, if I elect to not read the whole parsha (which is the case this week) I may still ask questions relating to the portions I did not read!


Question for Deuteronomy 21:10-22:30:

Although tzit-tzit are mentioned directly elsewhere, there is one command that sheds light on whether women are allowed to wear them or not without mentioning them. Where is that command?


Wildcardcould be from any part of the Torah Portion:

How does the Torah requirement regarding the punishment of adultery square with the NT depictions of how said act is punished?


Question for Deuteronomy 24:1-25:19:

Is Abba YHWH contradicting Himself when He says on the one hand that He punishes the sins of the fathers on to the children up to the fourth generation and on the other hand when He says here that fathers cannot die for their sons’ sins and vice versa? Why or why not?


Haftorah Question of the Week: Isaiah 54:1-10

In Isaiah 54:8 there is one word which, when combined with another word in 54:9, points to the identity of two well-known Biblical figures. What are the words and who are the persons that they are pointing to?


Renewed Covenant Commentary:

Mark 1:1-14

AYKH D’KTAVIT B’AYSHAYA NEVIYAH (1:2) = as it is written by the Prophet Yeshayahu. Technically this is a double quote, echoed also by Malachi 3:1 as much as it quotes Isaiah 40:1-3. What is interesting is that “my messenger” is “Malachi” in Hebrew, the same name/title as the other prophet.

BMIDBARA (1:3) = nearly the exact form of the Hebrew name for the book of Numbers, BEMIDBAR, in the wilderness. An interesting link between Moshe and the Immerser.

AYKH YONAH (1:10) = like a dove. This was the name of the prophet JONAH, so in a sense the Gospel of Yochanan has its own version of a sign of Jonah. It seems

therefore fitting that we would have two signs named after this prophet, one at the beginning and the other regarding Y’shua’s death and resurrection.

W’ KALA HWA MEN SHMAYA: ANT HAW BERI HABIVA (1:11) = and a voice was (heard) from heaven: This is my beloved Son. The word HABIVA connotes a very special kind of loveextreme intimacy through and through. The Father knows every thought and detail behind the personality and emotions of His Son. The status also is heightened with Y’shua being His ONLY BEGOTTEN Son.

L’GALEELA MAKARAZ HWA SAVARTA (1:14) = from Galilee he preached the Good News. However it is interesting that the root for GALILEE is “to reveal” and the word for “Gospel” or “Good News” (SEVARTA) can also mean “to preach” even though another word for “preach” is used here—KIRAZ/KARAZ. In Aramaic, the traditional name for “Gospel” is also KARAZUTHA—derived from KARAZwhich is to say the “Preaching of Matthew, Mark, etc.” At a deeper level one could say “from Revelation Y’shua Preached the Gospel”.

Also noting with interest that the “summary” form of the Temptation given in Mark 1, rather than proving Mark’s Gospel was written first, seems to prove the opposite. I say this because the summary would not make immediate sense to a reader unless that reader was also familiar with the fuller account in Matthew 4.