MARK PERICOPE #64

SH1

Mark

105 9:14-29

Torah Address

Oral Torah

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
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
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Sefer haHinnuch

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Greek Text
14

Mark 9:14-29
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 w`j 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

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

15 14
17
16


18

19
21

20
22

24
23

25
26


28 27
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

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

#P171

Shemot 30:12-13

Oral Torah

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

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

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.

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

#P11

Breshit 10:21; Dvarim 5:1;

6:7ff; 11:19; 31:12; 2 Kings 2:3

Oral Torah

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.
Sukkah 3:15
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
8
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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 halfshekel. 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 56)

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:
(, , , ); , , , ; , , .)
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.
i

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.
ii

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