Praise - Pesher

8/4/2019 Praise - Pesher

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Praise is the Foundation

An Exposition of the Copper ScrollA Tzaddokite Pesher

of Lamentation and Hope

Mordechai Ezra de Hurst

Hurst Publishing,Jerusalem, Israel.

In Memory of Rabbi Yonah Tzvi Geller, ztl.;and Yaacov Menachem ben Yochanan

(Note: This Exposition has been submitted for Review, Critique and Comment to Rabbi Arthur Zuckerman, Cantor Aaron Vitells, and Dr.Steven Carver of Congregation Shaarie Torah, Portland, Oregon, USA. All Rights Reserved. No Copying, Publication or Distribution byWritten or Electronic Format shall be made, except for brief review, comment or critique in an On-Line or Written Format in a News-paper orMagazine without Express Written Permission of the Author, who may be contacted at: 1921 Hwy. 141, Trout Lake, WA. 98650, (509)-395-

2699.

A Concealed Pesher?

1 Chronicles 23.27

The reader may ask, is the Copper Scroll a type ofpesherpreviously unknown to scholars and laymen

alike? Certain indicators or "clues" in the text of the Copper Scroll warrent re-examining of this scroll by scholars

and inquisitive readers alike because some questions remain unanswered and the indicators found therein direct

the reader of the text to something other than a list of treasuries as will be demonstrated below.

Pesher(Pesherim, plural) is a form of interpretation and commentary on Biblical texts; where a verse or

verses is quoted and an interpretation by commentary is given. Thesepesherim may be of two types which


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concern mainly Prophetic books of the Bible, such as the oft quoted Qumran Pesheron the Book of Habakkuk,

or, thepesheron the Book of Psalms.

The first type is a running commentary which follows the order of the books of the Bible, verse by verse

then giving the interpretation. The second kind ofpesheris the quotation of a small number of verses not

necessarily in order but which connects seemingly unrelated verses to the "end of days." The unique form of

interpretation bypesher(im) within the Qumran community and then later on in the Messianic 1st Century Jewish

Christianity such as that found in Acts 2.30 which interprets the book of Psalms as Prophetic (confirmed in 1st

Chronicles 25.1-3, 5-7), places the prophetic message of the Prophet for the "end of days" as happening or

occurring in the present. This type of interpretation is unique because, as we shall see, uses the conversive vav.

This vav at the end of a word changes the future tense into the present tense.

The Conversive Vav

The Vav-Ha-HippuxPrefix & Suffix Tenses

What can we discover from the vav conversive? Why is it so important to this exposition? These

questions should be apparent to those educated in Hebrew linguistics and may be answered for those less

educated in the rules of Hebrew grammar.

The vav was used in the Masoretic version of the Torah as well as the Rabbinical writings (Pesachim

50a; cf. Kiddushin, Soncino Press, pp. 361 n.6) for the purposes of concealment of the NAME and MEANING of

the Tetragrammaton (the Sacred Name of G-D).

In the seminal book, Sefer Yetzirah (Book of Formation) we find that the vav "rules over thought." The

vav is also symbolic fora nailor pin. (e.g. Ezra 9.8) Copper was used in the construction of the Tabernacle for

the: Brazen Altar, (Exodus 38.4), foot of the altar (38.8), rings (27.4), pins (27.19) and sockets (38.10); As well,

the Copper Serpent (Numbers 21.6-9) was a healing agent for those who looked upon it. Hezekiah crushed the

Copper Serpent (Mishneh Pesachim 4.6) and hid the Book of Remedies (M.Pesachim 4.6). In short, it is the

base of or foundation necessary for burnt offerings. Copper, "precious as gold" was weighed by Ezra, the

Priests, as well as the Levites (Ezra 8.27), who wrote all the weight of the free-will offering to the L-RD. (8.34)

Rashi relates that the vav conversive (vav-ha-hippux prefix tense) at the beginning of a word changes

the meaning of the context past tense to present tense because "there is no tense in the Hebrew verb."

Continuing, he relates that where the vav conversive is at the end of a word, the vav conversive changes the

future tense to present tense. Dr. Avigdor Bonchek, "What's Bothering Rashi," Retrieved from:


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Temple Treasures of Judaism

So, what, if any thing happened to the "treasures" of the Copper Scroll? Do they still exist or are they lost

to antiquity? The answer may be found in the writings of the Jewish historian Josephus.

Copper As the Media of Choice

But first, let us ponder the question as to why the Scribe used ne'choshet(copper) as the media of

choice to "write" this Lamentation of Hope. The use of copper indicates permanence of thepesherhaving

lasting, but minor monitary value while leaving a Priestly record of the history and prophetic value (a wisdom,

e.g. Proverbs 3.13-24;4.5-13 whose value is far above all the wealth of the nations) found in the Book of Joshua

for discovery and unsealing at "the end of days."The Copper Scroll was constructed from the Crushed Copper

Serpent. (Pesach Machzor, The Complete Art Scroll Machzor, Artscroll Mesorah Series , Mesorah Publ., Ltd.

brooklyn, N.Y. 1990, 1994 , (pp.149).

According to Michael Wise in The Dead Sea Scrolls, A New Translation; "Copper was used for the

safekeeping of nonliterary records, Roman public laws, and even the private discharge papers of Roman Military

veterans. More to the point, copper and bronze were common media of choice for the archival records of

temples in the Roman period. According to Josephus, .... The Romans pursued a definate policy to retrieve

treasure hoards that citizens of Jerusalem had secreted during the siege. As always, the key to their recovery lay

with the interrogation of prisoners. One such, Pinchas, was an official treasurer of the Temple. The historian tells

us that this man delivered up to the Romans "'the tunics and girdles worn by the priests... many other treasures

also were delivered up by him, with sacred ornaments (War6.390-91). (Wise, pp. 190-91)

The six locations (listed in the Copper Scroll possessing Greek letters) are thought to be by some

scholars to "represent the quantities of treasure buried at the site. Or, "Another recent suggestion is that they are

abbreviations of names of priestly families responsible for the treasure at that particular site." As well, Meir Bar

Ilan's paper (), "The Process of Writing the Copper Scroll"

references Talmud and indicates as a possible, but "not necessarily the specific place mentioned in Tractate

Kiddushin 66a" for the geographic location "Kachlit" while "assuming" that is not the case. Meir Bar Ilan, in

personal correspondence to this author states, (referencing Shekalim 3.2) that "the Greek letters were used as

private signs." However, this Mishneh states first, thatAleph, Bet, Gimmelwere the "siman" (or signs) "used for
http://www.shemayisrael.co.il/http://www.shemayisrael.co.il/


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the half-shekel levyimposed on the public;" whereas the Greek letters,Alpha, Beta, Gamma, appear in the

Mishneh only as a secondary opinion (of Rabbi Ishmael). In Rabbi Ishmael's rules of hermenuetics, heyqesh -

comparison, the matter of whether Hebrew or Greek characters were used for designation of the registrant who

had paid the treasurer the Temple tax (shekel) imposed upon them is resolved because when one compares the

Hebrew to the Greek, the characters only make sense in Hebrew as a statute related to the vows of the

community. One must remember that Hebrew did not have written vowel (points) in this era of (Biblical) the

historical development as a literary language, and thus, Kahlitmay alternatively be read or pronounced, Kohilit,

orKahilat( Assembly of the Community).

With this in mind, one must ask: Why do the Greek letters not appear on the Scroll "alpha-betically" in

the order of the shekel levy enacted upon each registrant to whom the levy was due? First, lets look at 4Q270

Fragment 9, Column 2 (15): Statutes for Taking Oaths - Vow [not] by Aleph v'Lamedh nor by Aleph Daleth.

Instead, vow by the Niddur(oath) of they who willingly enter for the Covenant of Vows." (Paraphrased from The

Dead Sea Scrolls, pp.65). The use of abbreviated letters for the Sacred Name (hereafter, S.N. orD.N.)

indicates the sacredness with which the Qumran Community used the S.N. - fully written out, so as to

not commit heresy or idolatry. Ya'acov al Kirkisani the 10th century Karaite historian relates the

opinion of the 9th century Karaite sage, Daniel al Kumisi (Epistle to the Diaspora, Nemoy ed. pp.60-

63) which follows the Qumran usage of abbreviations for the S.N. - viz. Aleph Daleth. Aleph Lamedh

and Aleph Daleth are abbreviations as well as siman (signs or indications) for the S.N. as used by those

who "prohibited" the pronunciation of the D.N. and instead substituted Alohim and Adonai for the

Tetragrammaton (S.N.) in response to the restoration of the spoken and written use of the D.N.

following theHasmonean defeat of the Selucid (Syrian) - Greeks who banned it (The S.N.) from being

spoken. The Pharasees banned it's use in contracts, "because once a contract was fullfilled, the written

contract would be thrown in the garbage heap." Thus, the substitution ofAleph Lamedh and Aleph

Daleth for the S.N. indirectly implies adherence to the Syrian - Greek ban on the pronunciation of the

D.N. (irregardless of the reasoning behind it's ban) by the Pharasees.

Statute of the Tzaddokite Priesthood Established by Melek David


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As the Scroll first indicates by the transliterated Greek into Hebrew: KEN, The Kehilat (Community)

responding to the Kohenim's Priestly Blessing, ("Birchat Kohenim") for their "petition" to be granted. The second

indicator is the CHAG, Festival (being favorably established). The third, HEN, "They or Their" (festival in their)

TA'AH(Priest's Chambers or Booths of Sukkot) which is DAY(Enough through) TAPH(Tambourines of Praise)

SOOK([which is] Anointing). The Sixty Four (or Sixty) locations: This is the SOD (secret) of the KooK, the

Statute of the Tzaddokite Priesthood established by Melek David!

Cf. 1 Chronicles 15. 11-28

11 And David called forZadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel,

Shemaiah, and Eliel, and Amminadab,

12 and said unto them: 'Ye are the heads of the fathers' houses of the Levites; sanctify yourselves, both ye and your brethren, that

ye may bring up the ark of the LORD, the God of Israel, unto the place that I have prepared for it.

16 And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps

and cymbals, sounding aloud and lifting up the voice with joy.

27 And David was clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers, and Chenaniah the

master of the singers in the song; and David had upon him an ephod of linen

28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the horn, and with trumpets,

and with cymbals, sounding aloud with psalteries and harps.

Cf. 1 Chronicles 25.1-3

"Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of

Jeduthun, who shouldprophesywith harps, with psalteries, and with cymbals; and the number of them that did the work according to their

service was of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who

prophesiedaccording to the direction of the king.

Of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their

father Jeduthun with the harp, whoprophesiedin giving thanks and praising the LORD."

Indicators of Siman in the Copper Scroll

Tumah Met- Impurity of the Dead

Maaser Sheni- Second Tythe


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Valley ofShevah

One indicator that should alert the Torah or Talmudic scholar as to the Scroll not being a "list of

treasures" in the 57th location or cache (3Q15, column 11) is the phrase: b'qever b'ni ha'avat- "The grave of the

common people is clean!" Wise, Abegg and Cook, Dead Sea Scrolls, A New Translation, pp.197. No grave is

"clean" and transmits Tumah (tamei, ritual impurity) to any person coming into contact with a grave, the dead or

a dead body inturred in a grave (tumat ohel). E.g. Mishneh Pesachim 1.6 (Avi avot ha'tumah). Tractate Tohorot

states the time period and proceedures for becoming ritually pure (tahara).

Cf. 11Q19-20, columns 49, 50; Leviticus 21.1, 11; Numbers 9.1-14.

In Mishneh Shekalim 1.1 we find that graves were marked so that "the Priests and Nazarites would not

become defiled - ritually impure." Logic or reason inferrs that marking a grave to prevent tameimeans that a

grave is impure and it's impurity remains. One phrase that should alert the reader of the Scroll is ma'aser sheni

m'pogul(a second tithe [tenth] is unclean [Column 1 passuk 10-11; Megillat HaNechoshet- Meir Bar Ilan -

]). Here we find the cholam (vav conversive) in the word: m'pogul.

The spelling of this word ordinarily ispigulas it relates to burnt sacrificial meat (e.g. Leviticus 7.18 "it is an

abhorrent thing."). Ordinarily, uncleanness or ritual impurity is defined by the term: tumah or tamei. The inclusion

of the vav is unnecessary unless it's inclusion implies something else: revealing a sod - secret a CHAG

(Festival)!

In "listing" several sites on the Scroll, graves or tombs are referenced: one, two, eight, nine, seventeen,

twenty-seventh, thirtieth, thirty-ninth, fourtieth, fourty-second, fourty-third, fiftieth, fifty-fourth, fifty-seventh, fifty-

ninth, sixty-fifth. (Dead Sea Scrolls, Wise, Abegg, Cook.) How could a successful expedition or expeditions to

conceal temple treasures in or near graves or burial chambers be carried out by Kohenim (Priests)? Would they

or their brethren carrying the treasures become tamei(ritually impure)?

As second indicator of the Scroll not being a "list" is the phrase: "the second tithe (maaser sheni) is

impure." 3Q15 Column 1 Again, the Talmud "lists" vessels (Keilim) that may be impure.

As noted by a scholar of the Talmud, "Manfred Lehmann, who found that the scroll contains

considerable technical religious terminology from the Talmud. For example, the term kli dema', ..., refers to

vessels ofterumah,"a portion of Temple sacrifices given to the priests,.... Another term, ma'aser sheni, refers to

the "second tithe"; still another, herem, refers to "consecrated offering."" (194-95)." (The Meaning and Mystery of

the Dead Sea Scrolls, Hershel Shanks, Copyright 1998 Biblical Archeology Society, Random House, NY, NY


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1998.

A third indicator that the Scroll is a Pesheris the thirty-ninth and fourtieth caches, the use of the phrase:

"Valley of Shaveh" which may be a veiled reference to the descent (sheb'Ameq [shin, bet, ayin, mem, quf- lit.

valley) through falsehood (shaveh) Psalms 144.8, Exodus 23.1, Deut. 5.20. Shaveh may be read Shevah (Seven

[oaths] or Seventy - Cf. Daniel 9.24-27) since there were no vowel points in Biblical Hebrew. Hence, "In, with, or

for, the descent of oaths...." (The bet can be read, in, with, or for. Thus, an oath must be given concerning the

ma'aser sheni- second tithe - Mishneh Shekalim 2.1) As well, shevcan mean to sit [in judgement] or dwell

[settle as an immigrant] or to wait. E.g. Deut. 1.6 "You have dwelt long enough in this Moutain (Horeb).

Wisdom of Torah, Nevi'im, Ketuvim

(Chochmah, Binah, V'Daath L'HaTorah)

A best educated guess according to this author's knowledge in Qumran (Tzaddokite) religious thought,

the six "locations" refer neither to treasure or abbreviations of the names of priestly families; but suggests that

this work is an early form ofMishnaic Hebrewin the form of a concealed pesher as a lamentation of hope (e.g.

Tehillim 49.17) by the scribal school ofTzaddok"of the descent (yarad, yordan), as opposed to the ascent

(Aliyah) of the Tribe of Judah and the King's of [the whole house of] Israel, who went after (coveteted) the golden

ephod(s) of Babylon (foreign deities to confirm a covenant with "foreign rulers [deities which are not gods]) as

recorded in the Book of Joshua and Kings. Joshua 7 and 8, 1 Kings 15.19 (A covenant between Asa, King of

Judah.), 2 Kings 15.19-20, 23-33 Menachem exacted 50 shekels of silver from the men of wealth in Israel and

gave a thousand talents of silver to Pul, the King of Assyria to confirm his kingdom. Jothan, the King of Judah's

mother's name was: Jerushah, a daughter of Zaddok!"(Note that an ephodis located at site 4 and it was an

ephodthatAchan took and hid near the Valley of Achor in his tent. Joshua 7.21)

As can be seen by 1Q21 "The Words of Levi" and Mt. Athos MS, (The Dead Sea Scrolls, A New

Translation, Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward; Harper Collins Publishers, San Francisco,

1996 pp.251-52): "Then he gave me the blessings of the Priesthood...". "Consider, my sons, my brother Joseph,

who teaches writing and discipline and wisdom. .... So wisdom is a great fortune of glory, and a fine treasure for

all who possess it. If mighty kings come with many people, and an army, horsemen, and many chariots with

them, and if they seize the wealth of the lands and nations, plundering everything in them, they still could not

plunder the storehouses of wisdom, nor could they find its hidden riches. 4Q213 Frag. 6+7 (Wise 257)

"But when those of them who were left held firm to the commandments [mitzvoth] of G-D He instituted

His covenant with Israel forever, revealing to them things hidden, in which all Israel had gone wrong: His holy


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Sabbaths, His glorious festivals...". (Wise pp. 54).

Qumran Qoheleth

Teacher (Assembler, Preacher of the Talmudim HaTziqim)

The QooK"Statute or Ordinance" of the Qahillah Shalosh

[Third Assembly of the Year])

Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15as transliterated into Hebrew.

An Example of the PesherMethod of Interpreting Scriptural Texts

Y'rushah Bat Tzadok

II KINGS 15.33

KEN((Y'Hi Ratzon) Establish Heb., lit. "May it be Your Will")

Birqat HaKohenim

The Priestly Blessing ofB'Midbar

Parshah Nasso

(Numbers 6.22-27)

Andthey shall put My Name upon the

Children of Israel; and I will bless them."

(Note: All Scriptural Quotes, (as necessary, except for brevity,) and Qumran Scroll or Hebrew Texts referenced herein can be found in the

Appendices at the end of this work and are the author's own copyrighted calligraphy. All Rights Reserved. M.E. deHurst Publishing,

Jerusalem, Israel. For More Information Contact: OR )

The Congregational response to Birqat Ha Kohenim that theirPetition (for a Festival of Gladness -

Zeman Simchateinu - whereupon the Priestly Blessing) be "made [to stand] upright, sure or fixed."

B'Charivah Sheb'Ameq Akor: "In the ruin of the Valley of Achor; (or, with the Valley of Achor; or, Forthe

Valley of Achor) ... seventeen talents for a measure." (First location ofMegillat HaN'Choshethaving Greek

characters.) The prefix Betcan be read, In, With, or For. Thus, the following verse can be interpreted as turning

away the anger of the L-RD!

"And they piled a great heap of stones over him (Achan) which remains to this very day. Then the L-

RD'S anger was turned away (from the Children of Israel). Therefore they named that place, The Valley of Achor

which it is called to this day." (Joshua 7.26)
mailto:[email protected]:[email protected]


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V'Eth [Vav Conversive, Aleph, Thav], Aeymeq [Ayin, Mem, Quph] Akor [Ayin, Kaph, VAV Conversive,

Raish] L'Peetach Tiqvah:"And I will give her her vineyards [Che'rameehahChet, Raish, Mem, Yud, Hay- Wise,

"The Dead Sea Scrolls," [Fourty-ninth cache [pp. 196]; [GanatTzaddok - Gimmel, Nun, Thav; Tzaddi,

Daleth, VAV, Quf - Garden of Tzaddok- Wise, ibid. fifty-fifth cache, pp.197] from there, "Andthe

Valley of Achor is a door of hope; and she shall return (respond favorably) there, as in the days of her

youth, as in the day when I brought her [When She Dwelt in Booths] up out of the land of Egypt."

Hoshea 2.17

CHAG(Festival)The Third Aliyah of the Year "Chag Sukkot Chag Simcha" (Festival of Rejoicing in

Tabernacles): For the mound [of the assembly-Genesis 31.46-52, Joshua 8.28, 18.1] Tel Kochilat... Six amot

(measures) forTevilah (Ritual Immersion).

"So Joshua brought (assembled) all the Tribes (of Israel) before the L-RD." (Joshua 7.16) Another

interpretation can mean that "The salvation of the L-RD will commence when All Israel assembles for the

Festival of Sukkot (Feast of Tabernacles)."

HEN(They or their)B'vor(Fortheirexamination and explanation - boring, digging of the pit or cistern or

reservoir - e.g. Genesis 37.17-28; place of hewn stones, "the salt pit" is figurative for "under or below

the steps" since the word borcan be read: literally, a pit, a cistern, fountain, or reservoir; or

figuratively, to examine or explain depending on the inclusion of the vav or the aleph in the word bor.

Here, the word has the vav.) Malach (salt) (Numbers 18.19).

"Elisha said, Bring me a new vessel for salt (the Eternal Covenant of Salt given to the Priests). So they

brought it to him. (Next verse: "So the L-RD said, I have healed these waters...." 2 Kings 2.20 (21)

This verse can be interpreted as the renewal of the Covenant (of Healing through the Priests' "Covenant

of Salt")."

TA"AHTheir Rooms or Chambers (E.g. Ezekiel 40.12) (In the old House of Washing.... on the neck [ledge])

B'Ma'arat Bayit HaMadachHaIshan B'roobad(2 Samuel 23.32, Genesis 45.14)

"But the Priests used the "Washer's Chamber" for their own washing (purifying)." 2 Chronicles 4.6

This verse can be interpreted as "the separation of the Priests by their own purification."


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DAY(Enough [is their Festival of Sukkot] Shmot 36.5. B'vor Sh'neged HaShaar HaMizrachi ....("In the fountain

facing the Eastern Gate [for Praise...]")

"And a great army of Assyriah camped at a field where the cloth was bleached near "the conduit of the

upper pool"." (2 King's 18.17)

"Hezekiah's history and his great deeds and the conduit which he made and the water which he brought

into the City (of Jerusalem) are recorded in the book of Chronicles of Israel." (2 Kings 20.20)

The former verse can be interpreted as, ""the armies of the field" [Levites who live in unwalled cities]

gathering near the conduit where garments are made white."

The latter verse can be interpreted as, "the history and great deeds of the Kings of Israel in bringing the

Law (Waters) of the L-RD (through the Prophets of Levi) into Jerusalem."

TAPH(to play [beat] a Tambourine, "golden timbrels." HaPena HaAcharat HaMizrachit kepher amoth shesh

("From the farthest Eastern corner [Trumpeting stone explore] determine sixteen measures....") ("Our daughters

may become corner-stones...."Psalms 144.12, 118.22)

And Judah will fight at (or against) Jerusalem, and the wealth of all the Nations around Israel will be

confiscated." Zechariah 14.14

The verse can be interpreted as ""the controversy" Judah (the Kings [Praise] of Israel) has with the

inhabitants (Jewish and non-Jewish Nations) of Jerusalem who have stolen the wealth of Israel and refuse to

worship the King of Kings at the Feast of Tabernacles." (But see below for the Pesher interpretive paraphrase of

this verse.)

SOOK(to smear or anoint oneself. [with the Garments of Praise - as to overflow with honey] Yeshiyah 61.3),

Tehillim 45.7-8 "Therefore has G-D, thy G-D anointed thee with the oil of gladness. All their garments of myrrh...

whereby they have made thee glad!" (Talmudim Kol Tehillim 45). B'vor .... B'Amod[Bet, Ayin, Mem, Vav, Daleth]

b'Tzephonu ("In the great reservoir [of praise] stand or sway - e.g. wave or shake theLulav and Etrog

[as a witness] while rejoicing in the Shekinah [Divine Presence] Eternally).

"We assembled at theAhavah River for three days." We broke camp on the fourth day atAhavah River."

(Ezra 8.15, 30)

"The L-RD told (commanded) me to assemble all the nobles and the rulers and the people that they

might be reckoned by genealogy. And I found a registry of genealogy of those who made Aliya at the first and


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found written therein." (Nehemiah 7.5)

"And all the people gathered themselves together as one man in the street before the water gate; and

they spoke to Ezra the Scribe to bring the Sepher (Book) of the Law of Moses that the L-RD commanded to

Israel." (Nehemiah 8.1)

The first verse can be interpreted as "the "River of Love" of the Prophets, (e.g. Ezekiel 47.8-9)

assembling all the people of Israel for (Aliya or Immigration) the hearing of the sense of the Law; or, the love of

Israel that lasts for three days."

The second verse can be interpreted as "the Command of the L-RD is to be followed according to the

reckoning of their (Israel's) genealogy as prophesied by Ezekiel." (Ezekiel 45 through 48)

The third verse can be interpreted as "the willingness of the Nation of Israel to take the Law of the L-RD

and assemble for the Feast of Tabernacles after the reading of the Law of Moses."

All of these verses relate to the Hebrew words which have been transliterated from the Greek characters

found on the Copper Scroll which appear in the six "locations" or measures, viz: "deeds or Love for the L-RD" of

the People of Israel concealed in the Copper Scroll, even as the prophesy of Daniel was sealed up until the end

of days! In other words, the six locations, (names, places and things or items) listed in the Copper Scroll,

together with the Hebrew words transliterated from the Greek characters are a "sealed up" Pesherof

Lamentation and Hope.

Concealing the Qumran Tzaddokite (Poetic/Prophetic) Pesher

The conversive vav being a unique scribal signature of the Tzaddokite Family of Scribes belonging to the

Priestly School of Prophets (Singers of Tehillim) indicates they followed after the Law of Moshe; for where-ever

one finds the conversive vav in the Torah there you will find Moshe,Aaron and Hur(the Builders of the Kingdom

of Priests, an Holy Nation [Multitude], the Children ofAvinu Avraham; because Judah [Praise] goes up first).

Evidence for this is found in Psalms Scroll 11Q5. Following the Masoretic tradition that L'Olam means to

conceal, (cf. Shmot 3.15 "Shmi LOLAMv'Zeh Zikri l'Dor Dor."[in the Sandardized Masoretic Text of Shmot the

vavis "missing, as it were" from the word L'OLAMand transposed to, and this!") Tehillim 136.2, 5, 7 of11Q5

evidences the scribal tradition not to conceal L'Olam [His Name is Kindness] "Praise HIM FOREVER! HIS

KINDNESS ENDURES FOREVER." "AND They shall put My NAME upon the Children of Israel." Numbers 6.22-

27. "The Priests, the Levites; and the Sons of Tzaddok...." Ezekiel 44.15.

As can be determined from, "The Complete World of the Dead Sea Scrolls," (Philip R. Davies, George J.


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Brooke and Phillip R. Callaway, Copyright 2002 Thames and Hudson, Ltd. London;); there was a particular form

of scribal "full spelling" of Hebrew words in both the Psalms Scroll ofKever, or Cave 11 and in the Apocryphon of

Joshua 4Q378-79; and "Emanuel Tov has suggested that a particular kind ofplene orthographyis distinctive of a

Qumran scribal school (Davies. pp. 73, 122-23)."

Herem (Prohi[a]bitation or Consecration on [of] the Pronunciation of the Sacred (Eternal) Name (The

Tetragrammaton).

Concealment of the vav in Masoretictexts would tend to be opposed by the Tzaddokite Scribal School

and most likely caused a split in the Jewish community. Although the Qumran Tzaddikim enacted a takkanah

equivalent to the rabbinical fences around the Torah; (e.g. Shmot [Exodus] Parshah Yithro [19.12, 23] set

boundaries for the People [ cf. 19.5 curious treasure]; Ecclesiastes 22.28 ancient landmarks boundaries

Devarim 27.1 through 8; (herem, lit. ban or consecrated but prohibited thing for common use VaYiqra 22.3) on

the oral pronunciation (lit. vain or false utterance, in thepeshat plain sense of the (P[esh]a{t] R[emez]

DraSodH) [Achronym to wit, Ha (the)Achronim for, Pardes lit:] the Garden of the Torah interpretative method

of Torah exposition; and the Talmud records the repulsiveness of the Parushim Pharisees - to the killul

HaShem [lit. desecration of G-D's NAME] contracts bearing the NAME being cast forth into garbage heaps....

[Rosh HaShannah 18b.]; [cf. Sanhedrin 10. Qari oh Ketuv, pronunciation as it is written.]; the Hasmonean

Dynasty of Cohenim v'Levi'im, the Tzaddokite Priests of the Qumran Kehillat loosed the Selucid Greek

decrees orban on speaking the Divine Name aloud, together with a ban on, sanctification of the Sabbath,

Circumcision, and requiring all Jews to commit idolatry; while the Pharisees forbid only the utterance of the D. N.

without good reason or purpose, shevah (Shin, Vav, Aleph); the B. T. Tractate Nedarim 8b compares those

who fear to utter the D.N. as those upon whom the sun of righteousness shine - [pesher achshav right now,

Malachai 3.20] and Tehillim 144.8 compares vanity to false-hood; cf. Ezekiel 13.7 vain visions and

prophesying; there was no ban on Writing it as it IS Written [in Paleo-Hebrew].

Clearly, there is no Torah ban on uttering vows In the D. N. as the Torah commands Deuteronomy

6.13; 10.20; [no false-hood in] swearing or taking oaths, vows or being a witness to falsehood - false courts

which is equivalent to saying the Shema (Hear, Obey and Understand), as: Shin, Mem, Aleph, Perhaps the

L-RD is our G-D rather than as it is written: Shin, Mem, Ayin, the EnlargedAyin and Daleth meaning that the

Nation is witness that HaShem is Our G-D! Cf. 1 Sam.19.6; Ruth 2.4; Tehillim 118.26.

HaShem's NAMEis MENTIONED as an Eternal Memorial of the Exodus. Shmoth 3.15 Ziqri My

MEMORIAL. (In every place that I cause MY NAME to beAzqir Aleph, Zayin, Kuf, Yud, Raysh ; Mentioned,


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there I will COME and Bless You. Ex. 20.21)

Cf. Ex. 23.13 Tazqiru; Joshua 23.7 tazqiru;

Zechariah 14.9

Joel 3.5 [2.32]

One may not doubt in one's heart and say,perhaps.... [shin mem aleph] HaShem is the G-D of Israel

and simultaneously shaker, lit. bear false witness against one's fellow! Exodus 20.16; 23.1

Substitutions for the Divine Name

Substitution ofAdonaifor the D.N. was considered heresy and idolatry; not because this would have

been seen as "taking away from the Torah" in violation of the precept: "You shall not add to or take away from

the word that I command you...." "you shall not add thereto, nor diminish from it." Devarim (Deuteronomy) 4.2;

12.32; but because it makes the D.N. [or, the Shekinah as personal possessive, rather than collective [national]

cohesion (the Shema Elohaynu(lit. Our GD; Devarim 6.4,).

Substitution ofAdonaifor the D. N. still follows the Pharisaic tradition in the Masoretictext to conceal the

D. N., as the cholam (vav) is concealed in the Name, Adonai of the Masoretictext but not in the Qumran

Scrolls. (Appendix )

Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15

The sod or concealed value of the Greek letters transliterated into Hebrew and the use of Gematria (The

Hidden Wisdom, the Hebraic Values of the Aleph - Bet:

the 17 talents of silver




the 14 talents of silver ("kesef"silver" talents can be understood as the Talmudim (Students of the Torah

Scholars) who rejoice in the New Moon and at the Festival of Sukkot; zahav"the gold" can be understood as the

Tzaddokite Priesthood [scholars versed in the hidden wisdom of the prophets] who "shine like the sun's rays"

upon the Harps, Cymbals, and; as well, their Daughters' [of Tzion as it were, the Daughters of Yarushah]

"Tambourines" Malachai 4.2.") (Note: Malachai 3.2 - "And he [the Messenger of the Covenant] will sit like a

refiner and purifier of kesef [silver]: and the Messenger will purify the sons of Levi, and purge them like silver and

gold, that theyoffer to HaShem offerings of righteousness." "The Law of Your Mouth is better to me than


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thousands of silver and gold!" Psalms 119.72)

These "talents" (monitary measures [middah k'neged middah middot] are the equivalent of 123 Quph

(=100); Khaf (=20 e.g. the Crown-Keter); Gimmel (=3 camel; to bear a burden). The Conjunctive and Conversive

(Concealing) Vav "and, [that is, the SIX locations of the Copper Scroll TreasuriespossessingGreek Letters in

this "Lamentation of Hope"]; vavhaving the value of six in Gematria; or the use of the vav as the conjunctive for

the tambourines of the Qook Statute of Sukkot". (Note: Sechakah [Samech, kaf, kaf, aleph] can be read or

pronounced Sukkah: Both Jericho and Sukkot are associated with Joshua (Joshua 5.10-6.27, Nehemiah 8.17)

and the Children of Israel settling the land. Caches twenty-three, twenty-four, and twenty-seven: "In the cairn

[monument or memorial for] of the Valley of Sechakah....; At the head of the aqueduct of the Valley of

Sechakah....; In the grave ... from Jericho to Sechakah." The Dead Sea Scrolls, A New Translation, Wise,

Michael; Abegg, Martin, Jr.; and Cook, Edward; Harper Collins Publishers, San Francisco, 1996 pp. 193, 194

The full spelling of the words Olam and Olamim in the Psalms passages in the Qumran Scrolls - with the

Vav placed inside the Ayin indicates a revealed siman (sign) to the reader. This may refer to the mystical state

one attains by Bittul haNefesh, "anihilation of the soul" (and merging with HaShem) through prophesy (Psalms)

in conjunction with obedience to the Torah to establish the Eternal Throne of HaShem here on Earth.

Builders of Praise

1 Kings 8.13 states the Eternal (Olam) Dwelling place of HASHEM:

13 I have surely built Thee a house of habitation, a place for Thee to dwell in for ever.

And King David is to (rule)(s) over the House of Israel FOREVER: (4 Howbeit the LORD, the God of

Israel, chose me out of all the house of my father to be king over Israel for ever; for He hath chosen Judah to be

prince, and in the house of Judah, the house of my father, and among the sons of my father He took pleasure in

me to make me king over all Israel. 1 Chronicles 28.4)

An argument can be made in the strongest terms that David is "King over Israel Eternally " (or, forever)

\


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1 Chronicles 3.17, 6.31, 32,

Continued with singing UNTIL Melek Shlomo laid the Foundation.... Tehillim 90.13 (ayd motay: "how

long or until when")

1 Chronicles 9.33 And these are the singers, chief of the fathers of the Levites, [...] in the CHAMBERS,

[Were] free, for they were employed in [that] work day and night.

1 Chronicles 15. 11 And David called forZadok and Abiathar the priests, and for the Levites, for Uriel,

Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,

12 and said unto them: 'Ye are the heads of the fathers' houses of the Levites; sanctify yourselves, both

ye and your brethren, that ye may bring up the ark of the LORD, the God of Israel, unto the place that I have

prepared for it.

16 And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of

music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy.

27 And David was clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers,

and Chenaniah the master of the singers in the song; and David had upon him an ephod of linen

28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the

horn, and with trumpets, and with cymbals, sounding aloud with psalteries and harps.

1 Chronicles 16.27 Honour and majesty are before Him; strength and gladness are in His place.

1 Chronicles 16.35 And say ye: 'Save us, O God of our salvation, and gather us together and deliver us

from the nations, that we may give thanks unto Thy holy name, that we may triumph in Thy praise.'

Praise Leads to Prophesy (Anointing) and Sanctification

As can be easily determined from 1 Chronicles 25.1-3, praise of HaShem leads the worshiper to

prophesying in the sense of personal anointing and eventual sanctification through obedience to the

Commandments of HaShem.


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1 Chronicles 25.1-3

Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and

of Heman, and of Jeduthun, who shouldprophesywith harps, with psalteries, and with cymbals; and the number

of them that did the work according to their service was of the sons of Asaph: Zaccur, and Joseph, and

Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, whoprophesiedaccording to the

direction of the king.

Of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six;

under the hands of their father Jeduthun with the harp, whoprophesiedin giving thanks and praising the LORD.

1 Chronicles 29.9 Then the people rejoiced, for that they offered willingly, because with a whole heart

they offered willingly to the LORD; and David the king also rejoiced with great joy.

17 I know also, my God, that Thou triest the heart, and hast pleasure in uprightness. As for me, in the

uprightness of my heart I have willingly offered all these things; and now have I seen with joy Thy people, that

are present here, offer willingly unto Thee.

20AndDavid said to all the congregation: 'Now bless the LORD your God.' And all the congregation

blessed the LORD, the God of their fathers, and bowed down their heads, and prostrated themselves before the

LORD, and before the king.

21Andthey sacrificed sacrifices unto the LORD, and offered burnt-offerings unto the LORD, on the

morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-

offerings, and sacrifices in abundance for all Israel;

22anddid eat and drink before the LORD on that day with great gladness. And they made Solomon the

son of David king the second time, and anointed him unto the LORD to be prince, and Zadok to be priest.

2 Chronicles 29.27, - 31;

AndHezekiah commanded [...].

Moreover Hezekiah the King commanded the Levites to sing Praise to the L-RD with the words of David

and of Asaph the Prophet. And they sang Praises with Gladness....

Then Hezekiah answered and said,


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Now (Achshav) you have consecrated yourselves....

Nehemiah 8.17 And all the congregation of them that were of the captivity made booths, .... And there

was very great gladness.

Nehemiah 12.24, 27, 30, 44-45, - 47;

Dedicated the Wall with Praise, Thanksgiving, Cymbals .... to keep the dedication with gladness....

For G-D had made them rejoice with great joy... so that the joy of Jerusalem was heard even afar off.

Prophesy of Zechariah 14.16:

"Andit shall come to be (viz, It [Chag Sukkot] came to pass; ve'yahican be read, vo'yahi as there are no

vowels in the original Hebrew text) that every person that are left of all the Nations (Ha Goyim, Hey, Gimmel,

Cholam [conversive vav, future tense to present tense], Yud, Mem Sofit) that came (come, as in Judah -

Zechariah 14.14, etc.) which come against Y'rushalayim shall [present tense - observe the command to make

Aliya; that is, they] (Vav conversive [rather than "and" because in this context, all the Nations includes the Nation

of Judah - 2 Kings 18.1; 21.7, 16; cf. 2 Chronicles 33.1-13]Ayin, Lamed, Shurook) (or present tense) go up to

Y'rushalayim year after year to worship the Eternal King, the L-RD Tzayva'ot, and (ve'alu can be read, vo'alu, as

before, with the word, vo'yahi, "they" observe, present tense, because the yud at the beginning of a word speaks

of the personal, present tense) to observe Sukkot (the Feast of Tabernacles).

Depending on the PROPHETIC context of thepassukin question, where the conversive vavappears in

the middle of a word, the prophetic "consealed" tense aspect of the verb changes the past tense and future

tense into perfect, present tense because, prophetically speaking, the past or future is ALWAYS present, (viz,

ACH'SHAV); that is, right now in the mind of the prophet when in that state of thought; regardless of whether the

passukis read in thepeshat(plain, literal) sense of the verse, the remez, drash, or the sod, that is, in the Pardes

Shel Torah (Garden of the Torah). What this introduces to us is another (ancient) form of reading the TANAK;

the Pesher, a sixth method of interpreting the Hebrew Bible (TANAK) and a new, as it were, rule of Hebrew

Grammar.

Thus, thepassuk(verse) in the Pesherinterpretation using the conversive vav would read: "Aliya

(Ascending or Emmigration for the Festival of Tabernacles) is observed by all Nations the remnant that engaged

in the war at Jerusalem come year by year for the Feast of Tabernacles, to worship the L-RD Tzayva'ot, the

Eternal King of Kings with eternal rejoicing!"

Verses of Pruning

"Pesukei D'zimrah (Pesach Machzor- Explanitory Notes page 232)


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Copyright 1990 Mesorah Publications, Ltd.

Leviticus 25.4 Pesukei D'Tizmor:"

"The Sages taught that one should set forth praises of G-D before making requests of Him (Berachot

32a). .... Accordingly, Pesukei D'zimrah mean 'Verses of Praise'. However, many commentators relate the word

d'zimrah to the verb tizmor(prune) V'Yikrah 25.4.In this view we now recite 'Verses of Pruning,' which are

designed

to 'cut away' the mental and spiritual hinderances to proper prayer."

Mizmor L'David; Mizmor Shir L'Yom HaShabbat, etc. - Zimrah to sing. The Zayin having the value of 7

in Gematria: equals the Seven Locations according to Wise, Abegg, and Cook. (pp.193, col. 4 treasure

cache 18).

Solomon's Prayer: 1 Kings 8.38-40, 41-43.

"Thou art enthroned upon the Praises of Israel." (Psalms 22.4)

Gates of Righteousness

Psalms 118.19 -- 20, 22, etc.

"Open for me the gates of righteousness: I will go into them , I will Praise HaShem: This is the gate of

HaShem, into which the righteous shall enter.

"The stone which the builders rejected is become the head-stone of the corner."

Isaiah 62.6-7

"I have set watchmen on thy walls...and till I make Jerusalem a praise in the Earth."

Messianic Pesher

1 Peter 2.5, - 9

"Ye also, as living stones, are built up as a spiritual house, an holy priesthood to offer up spiritual

sacrifices...."

(6) "... Behold, I lay in Zion a Chief Cornerstone...."

(9) "... that ye should shew forth the praises of him who hath called

thee out of darkness into his marvellous light:".

Karaite Pesher

In examining Yefet ben Eli's Karaite method of interpreting prophesy, one finds the same type of


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"prognostic exegesis" (present tense expounding, rather than the historical, limited time-line [peshat] exposition)

of the Prophetic books of the Bible, whether Daniel, Nehemiah, Zechariah or the Psalms as that type or method

of the Qumran Sect or those of Judeo-Messianic Christians. (See: Polliak, pp.165-166, and notes; - Where Lies

the Pesher. (Retrieved:)

Even as the Rabbinical method of interpreting the Bible uses the mnomic "PARDES" (Garden of Torah)

for the four levels of interpretation, so too has the Qumran and Karaite Communities in their use of the term

Pesher: Pitron Shneim Asar, (Opening the One Hundred and Twenty Gates [to Dreams]?) "Hence, the Hebrew

and Aramaic cognates pooshar/pootar (literally: loosening/opening mysteries - razim) refer to those individuals

who possess the special gift of being able to foretell the future (on the basis of a dream or prophecy") or see the

present reality in the context of prophesy which is relevant to the present generation.

The Pesher attempts to reveal the hidden (nistarot), based upon the apparent (niglot) historical vis-a-

vis prophetic present generation. Polliak, pp.165-166, and notes; - Where Lies the Pesher. In this sense,

even though the Scroll may not have been intended by it's writer(s) to be in the form of a Concealed

Pesher; the Scroll has exegetical value. The Pesher example given herein above, as a present form,

style, or technique of unsealing or loosening of the Greek characters through Biblical exegesis

(transliteration, heyqesh - literally, comparison) is consistent with the Qumran sect's search for

"Wisdom, Ritual Purity, and UnderstandingEnd of Days Prophesy." It is a revelation (to wit, Midrash)

of the Hebrew implied sense of the Enigmatic Greek characters "hammered" into the Copper Scroll.

Through transliteration and interpretation the Hebrew remez(hinted at) it is the statute or kook "for the

end of days" Festival of Tabernacles (Kookat Chag Sukkot) prophesied by Zechariah. The labour

required by the "Coppersmith" to hammer out the Hebrew and the Greek characters implies a

Hasmonean method of remembering the period and influence of Hellenism on the Jewish Community

for which the Maccabeans laboured (fought) so vigorously to eradicate.

A Maccabean Connection?

One of the leaders of the Macabeen Revolt, was nick-named, HaPat-teesh? Lo, (no) not pateesh, but:

HaMaq'qab'bah, The Hammer: Judas Maccabeas! Is there any connection to the Hasomean Dynasty and the

hammering of a scroll meant to last into posterity? (Note: Judges 4.21, 1 Kings 6.7, Jeremiah 23.29, 50.23)


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That the Scroll mentions Mt. Gerazim should not surprise anyone. This siman indicates the campaign of

Yohanan Girhan (John Hyrcanus), against the Samaritans for which Girhan atoned for the usurpation of the

Throne by the Hasmoneans; which by Torah law should have been handed over to the House of David once the

Maccabean Revolt was successful. As well, Mt. Gerazim was the place usurped by the Samaritans, which the

Torah designates as the place where six tribes (e.g. Judah) shall bless (Deuternomy 27.12).

Qumran Scrolls and the Full Spelling of Olam/Olamim

The Damascus Document (Page Two, Manuscript A of the Cairo Damascus Document) evidences the

use of the vav (as a Cholam) in the word Olam (Ayin Vav Lamed Mem Sofit), line (passuk) 7; Olamim (Ayin Vav

Lamed Mem Yud Mem Sofit) line (passuk) 10; as does the War Scroll (Column 12, line 3 Olamim (end of

passuk), Column 13 line 8, word 2 or 3, line 8 or 9, word 12, see also column 13 line 16(?), word 4(?); and the

Psalms Scroll, (L'Olam) column 3, line one, words 2, and 9 (a quotation from Tehillim 136).

It should not come as a surprise that the Messianic Community of Israel (whether main-stream Judaism

of the Second Temple era, or the Jewish Christians) had a doctrine of the People being the "Stones of the

Temple," in a figurative, spiritual sense as found in the Qumran Scrolls.

The consistent usage of the Cholam (vav) found in the word Olam and Olamim throughout these texts

would indicate to the Qumran reader(s) that the Scrolls were kosher texts; whereas the "defective" spelling of the

word (ommission of the vav as a vowel) would render the Scrolls as being "passul" (unfit for useage in a public

reading of the Scrolls) within the context of the Tzaddokite doctrine that the Name of HASHEM (My Memorial)

and the meaning of HASHEM should not be concealed.

A Lamentation of Hope

So, why is the Feast of Tabernacles so important to the Qumran Kehillat and the Tzaddokite Priesthood?

One must first examine the Festival of Pesach (Passover). Not only were the Children of Ya'acov (Jacob)

passed over in the first Passover, but those who entered into the houses of the Children of Ya'acov; the mixed

multitude who went out of Mitzraim (Egypt) were passed over from the Judgement of HaShem. The requirement

for Pesach and entering into the Covenant of Moses is Brit Milah (the Covenant of Circumcision).

Sukkot (The Feast of Rejoicing -Tabernacles), as described in the Prophetic words of Zechariah 14, is

open (without limitations) to all Nations (who do not rebel against HaShem) for their Love ofYud -___- Vav-

Hey; their rejoicing and worship of HaShem "under the Shaddow [or Sukkah or Tabernacle, as it were, of

the Shekinah] of the Almighty." (Tehillim 91 - Yoshev b'seteer AylyOn b'tzel Shaday yithlOnaN - Whoever


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sits [dwells] in, with, or for the refuge of the Most High, in, with, or for the Salvation, viz, protective

comforting shade [note Tehillim 1.3; 23.4], the Shekinah - Divine Presence - [Note: Sh'mot 33.15;

Va'Yikrah 22.3; Tehillim 100.2] of The Most High, they shall dwell L'Olam - Eternally").

The Copper Scroll ends with a measure of hope: "In the dry well that is at the north of Kohlit ... a copy of

this inventory list, with explanations and measurements and full detail for each and every hidden item." (Sixty-

fifth cache) The Dead Sea Scrolls, A New Translation, Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward;

Harper Collins Publishers, San Francisco, 1996, pp. 198. Yoseph (Joseph) was thrown into "the dry well of

Dothan" (Genesis 37.17-28) which is located in the north near Shechem the burial place of Yoseph (Joshua

24.32).

The Book of Lamentations compares the "precious Sons of Zion" to "fine gold" (Lamentations 4.2).

HaShem will, make man more precious than fine gold, than the gold of Ophir. Isaiah 13.12

The Copper Scroll has seven sites which mention inventories or lists: "In the Courtyard of Matthias...."

(Eighth cache); "In the fissure that is in Sechakah ...east of Solomon's pool." (Twenty-fifth cache); "In the Upper

Pool ..., and their inventory list is next to them." (Fifty-third cache); "Under the southern corner ...at Tzaddok's

grave ..., and their inventory list is next to them." (Fifty-fourth cache); "At the grave of the common people..., and

their inventory list is next to them." (Fifty-seventh cache); "In the reservoir precinct, and their inventory list is next

to them." (Fifty-eighth cache); "In the dry well that is at the north of Kohlit ... a copy of this inventory list, with

explanations and measurements and full detail for each and every hidden item." (Sixty-fifth cache)." Wise, The

Dead Sea Scrolls, pp. 192-198.

These are "periscopes" indicating "atonement" as it were, for 2 Chronicles 29.13, Nehemiah 8.17, 2

Kings 18.17, 2 Kings 23.6, Jeremiah 26.23, Genesis 37.17-28.

In conclusion, let us all take the admonition of the Preacher, "The making of many books there is no end.

Let us hear the conclusion of the whole matter [law]; FearHaShem, and observe HIS Commandments (Sukkot,

etc.; rather than the commandments of men which add to or take away from the Praise and Honor due

HaShem.).

Documents

Praise - Pesher