Torah Study -Pesach 3

Ex 34:6–7Then Adonai passed before him, and proclaimed, “Adonai, Adonai, the compassionate and gracious God, slow to anger, and abundant in lovingkindness and truth, 7showing mercy to a thousand generations, forgiving iniquity and transgression and sin, yet by no means leaving the guilty unpunished, but bringing the iniquity of the fathers upon the children, and upon the children’s children, to the third and fourth generation.”

In this section we have the 13 attributes of HaShem listed. What are they?

The Thirteen Attributes of Mercy, according to the generally accepted opinions of Rabbenu Tam and Abudraham, are as follows:

The Lord! (Adonai)—God is merciful before a person sins, even though aware that future evil lies dormant within him.

The Lord! (Adonai)—God is merciful after the sinner has gone astray.

God (El)—a name that denotes power as ruler over nature and humankind, indicating that God’s mercy sometimes surpasses even the degree indicated by this name.

Compassionate (rachum)—God is filled with loving sympathy for human frailty, does not put people into situations of extreme temptation, and eases the punishment of the guilty.

Gracious (v’chanun)—God shows mercy even to those who do not deserve it, consoling the afflicted and raising up the oppressed.

Slow to anger (erech apayim)—God gives the sinner ample time to reflect, improve, and repent.

Abundant in Kindness (v’rav chesed)—God is kind toward those who lack personal merits, providing more gifts and blessings than they deserve; if one’s personal behavior is evenly balanced between virtue and sin, God tips the scales of justice toward the good.

Truth (v’emet)—God never reneges on His word to reward those who serve Him.

Preserver of kindness for thousands of generations (notzeir chesed la-alafim)—God remembers the deeds of the righteous for the benefit of their less virtuous generations of offspring (thus we constantly invoke the merit of the Patriarchs).

Forgiver of iniquity (nosei avon)—God forgives intentional sin resulting from an evil disposition, as long as the sinner repents.

[Forgiver of] willful sin (pesha)—God allows even those who commit a sin with the malicious intent of rebelling against and angering Him the opportunity to repent.

[Forgiver of] error (v’chata’ah)—God forgives a sin committed out of carelessness, thoughtlessness, or apathy.

Who cleanses (v’nakeh)—God is merciful, gracious, and forgiving, wiping away the sins of those who truly repent; however, if one does not repent, God does not cleanse (lo y’nakeh).

Ronald L. Eisenberg, The JPS Guide to Jewish Traditions, 1st ed. (Philadelphia: The Jewish Publication Society, 2004), 181–182.

Torah Portion Bumidbar/Numbers 28:16-25

Numbers 28:19 “You are to offer to Adonai burnt offering by fire, two young bulls, one ram and seven male lambs a year old. They are to be flawless.”

What are these sacrifices remenicent of? Who made similar sacrifices?

Bulls of the herd. Corresponding to Abraham: “Then Abraham ran to the herd” (Gen. 18:7). One ram. Corresponding to Isaac’s ram: “So Abraham went and took the ram and offered it up as a burnt offering in place of his son” (Gen. 22:13). Seven yearling lambs. Corresponding to Jacob: “But Jacob dealt separately with the sheep” (Gen. 30:40). I saw this in the Yesod of Moses ha-Darshan.

Michael Carasik, ed., Numbers: Introduction and Commentary, trans. Michael Carasik, First edition, The Commentators’ Bible (Philadelphia, PA: The Jewish Publication Society, 2011), Nu 28:19.

Haftorah Portion Ezekiel 37:1-14

Ezekiel 37:9 “Then He said to me, “Prophesy to the Ruach. Prophesy, son of man, and say to the Ruach, thus says Adonai Elohim: ‘Come from the four winds, Ruach! Breathe upon these slain, that they may live.””

In the chapter of Ezekiel we have the word Ruach used for breath, wind, spirit, and the Holy Spirit. All are the same word in Hebrew.

What is actually being stated?

What does “Prophesy to the Ruach mean?

Brit Hadasha Portion 1 Corinthians 15:20-23

1 Corinthians 15:20 “But now Messiah has been raised from the dead, the firstfruits of those who have fallen asleep.”

Interestingly the word in greek for raised is ἐγήγερμαι egegertai and means to awaken or arouse from slumber.

Is this verse being litteral about sleep, metaphorical or both?

1 Corinthians 15:21 “For since death came through a man, the resurrection of the dead also has come through a Man.”

Why does the verse read that “the resurrection of the dead also has come through a MAN.”?

Basorah Portion John 20:1-29

John 20:11-12 “But Miriam stood outside the tomb weeping. As she was weeping, she bent down to look into the tomb. She sees two angels in white sitting, one at the head and one at the feet, where Yeshua’s body had been lying.”

Why did the angles appear to Miriam and not the other talidim?

John 20:17 “Yeshua says to her, “Stop clinging to Me, for I have not yet gone up to the Father. Go to My brothers and tell them, ‘I am going up to My Father and your Father, to My God and your God.’ ””

Why does Yeshua say “I am going up to My Father and your Father, to My God and your God.”?

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