- Aharon’s Rod Buds
- Sign of the eternal High Priest
- Last Great Day of Sukkot at the Temple
- The righteous government
- Messiah teaches at Sukkot
- Judge with righteous judgment (Mishpat Tzedek)
- The initial response of the People to the Messiah
Aharon’s Rod Buds:
וַיְדַבֵּר ה’ אֶל־מֹשֶׁה לֵּאמֹֽר׃ דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְקַח מֵֽאִתָּם מַטֶּה מַטֶּה לְבֵית אָב מֵאֵת כָּל־נְשִֽׂיאֵהֶם לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטֹּות אִישׁ אֶת־שְׁמֹו תִּכְתֹּב עַל־מַטֵּֽהוּ׃ וְאֵת שֵׁם אַהֲרֹן תִּכְתֹּב עַל־מַטֵּה לֵוִי כִּי מַטֶּה אֶחָד לְרֹאשׁ בֵּית אֲבֹותָֽם׃ וְהִנַּחְתָּם בְּאֹהֶל מֹועֵד לִפְנֵי הָֽעֵדוּת אֲשֶׁר אִוָּעֵד לָכֶם שָֽׁמָּה׃ וְהָיָה הָאִישׁ אֲשֶׁר אֶבְחַר־בֹּו מַטֵּהוּ יִפְרָח וַהֲשִׁכֹּתִי מֵֽעָלַי אֶת־תְּלֻנֹּות בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵם מַלִּינִם עֲלֵיכֶֽם׃ וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֵלָיו כָּֽל־נְשִֽׂיאֵיהֶם מַטֶּה לְנָשִׂיא אֶחָד מַטֶּה לְנָשִׂיא אֶחָד לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטֹּות וּמַטֵּה אַהֲרֹן בְּתֹוךְ מַטֹּותָֽם׃ וַיַּנַּח מֹשֶׁה אֶת־הַמַּטֹּת לִפְנֵי ה’ בְּאֹהֶל הָעֵדֻֽת׃
Then Adonai (the LORD) spoke to Mosheh, saying, “Speak to the sons of Israel, and get from them a rod for each father’s household: twelve rods, from all their leaders according to their fathers’ households. You shall write each name on his rod, and write Aharon’s name on the rod of Levi; for there is one rod for the head of each of their fathers’ households. You shall then deposit them in the tent of meeting in front of the testimony, where I meet with you. It will come about that the rod of the man whom I choose will sprout. Thus I will lessen from upon Myself the grumblings of the sons of Israel, who are grumbling against you.” Mosheh therefore spoke to the sons of Israel, and all their leaders gave him a rod apiece, for each leader according to their fathers’ households, twelve rods, with the rod of Aharon among their rods. So Mosheh deposited the rods before Adonai (the LORD) in the tent of the testimony.
וַיְהִי מִֽמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּֽה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵֽא פֶרַח וַיָּצֵֽץ צִיץ וַיִּגְמֹל שְׁקֵדִֽים׃ וַיֹּצֵא מֹשֶׁה אֶת־כָּל־הַמַּטֹּת מִלִּפְנֵי ה’ אֶֽל־כָּל־בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ וַיִּקְחוּ אִישׁ מַטֵּֽהוּ׃ וַיֹּאמֶר ה’ אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאֹות לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻֽתוּ׃ וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה ה’ אֹתֹו כֵּן עָשָֽׂה׃
Now on the next day Mosheh went into the tent of the testimony; and behold, the rod of Aharon for the house of Levi had sprouted and put forth buds and produced blossoms, and it bore ripe almonds. Mosheh then brought out all the rods from the Presence of Adonai (the LORD) to all the sons of Israel; and they looked, and each man took his rod. But Adonai (the LORD) said to Moses, “Put back the rod of Aharon before the testimony to be kept as a sign against the sons of rebellion, that you may put an end to their grumblings against Me, so that they will not die.” Thus Mosheh did; just as Adonai (the LORD) had commanded him, so he did.
Sign of the eternal High Priest:
After His atoning death, the Messiah fulfilled the sign of the true High Priest (cf. the narrative of the resurrection and ascension of the staff of Aaron, Numbers 17). The Messiah fulfilled the promised sign of the eternal High Priest when he, as the preeminent one (Habekhor, Firstborn) of all creation, was resurrected from the dead and ascended into heaven.
Now existing in a glorified (immortal) state, the heavenly Messiah presently sits at the right hand of the Father in heaven.
Soon, the heavenly Messiah will return to earth as the conquering King of Glory, the Messiah ben David. Then the Messiah Yeshua will cause Israel and all the gentile nations of the earth to *sprout up, bud, blossom and produce the *will of Adonai (the LORD) on earth when His righteous one brings His heavenly Kingdom to Israel to rule the earth.
*A sprout’ gives forth life, in this context, the Life of the Spirit of the Holy One.
Last Great Day of Sukkot at the Temple:
Sukkot #1. In general, the Sukkot services were the same at the Temple every day, except that the number of sacrificial bulls offered decreased daily from thirteen on the first day, to seven on the seventh day.
Sukkot #2. Only during Sukkot’s first two sacred days (Tishri 15-16) and its seventh and last (sacred) festival day (Tishri 21) was strict Sabbatical rest required.
Sukkot #3. On the intervening half-holidays (חול המועד-Chol haMoed) no new labor (except in the public service) was to be undertaken. On Chol haMoed (Tishri 17-20) ordinary and necessary activities of the home and life were allowed; especially those activities that were required to celebrate the festival itself.
The righteous government:
However, the last Great Day of the Feast Tishri 21) involved special observances. In Temple times on the last Great Day of the Feast our people left their booths at daybreak to take part in the final service. The pilgrims were all dressed up in festive clothing. In each person’s right hand was carried what is called the *Lulav. This term means a branch, or palm-branch, however, it has been taken it to mean a myrtle and willow-branch tied (joined) together with a palm-branch between them. This action was taken to fulfill the command of Leviticus 23:40:
“The fruit of the good trees.”
*Today the Lulav of each worshiper is now carried in the right hand as a symbol of HaShem’s “goodly” governance of all that is righteous.
Messiah teaches at Sukkot:
וַיִּקְרַב חַג הַיְּהוּדִים חַג הַסֻּכּוֹת׃ וַיֹּאמְרוּ אֵלָיו אֱחָיו קוּם וְלֵךְ מִזֶּה אַרְצָה יְהוּדָה לְמַעַן יִרְאוּ גַם־תַּלְמִידֶיךָ אֶת־הַמַּעֲשִׂים אֲשֶׁר־אַתָּה עֹשֶׂה׃ כִּי לֹא־יַעֲשֶׂה אִישׁ דָּבָר בַּסֵּתֶר וְהוּא חָפֵץ לְהִוָּדֵעַ אִם־עֹשֶׂה אַתָּה כָּאֵלֶּה הֵרָאֵה אֶל־הָעוֹלָם׃ כִּי־אֶחָיו גַּם־הֵם לֹא הֶאֱמִינוּ בּוֹ׃ וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ עִתִּי לֹא־בָאָה עַד־עָתָּה וְעִתְּכֶם תָּמִיד נְכוֹנָה׃ לֹא־יוּכַל הָעוֹלָם לִשְׂנוֹא אֶתְכֶם וְאֹתִי יִשְׂנָא בַּאֲשֶׁר אֲנִי מֵעִיד עָלָיו כִּי רָעִים מַעֲלָלָיו׃ עֲלוּ אַתֶּם לָחֹג אֶת־הֶחָג אֲנִי לֹא אֶעֱלֶה אֶל־הֶחַג הַזֶּה כִּי עִתִּי לֹא מָלְאָה עַד־עָתָּה׃ כָּזֹאת דִבֵּר וַיֵּשֶׁב בַּגָּלִיל׃
The festival of the Yehudim was drawing near—the Festival of Sukkot (the Feast of Booths). His *brothers said to him (Yeshua), “Arise and go from here to the land of Yehudah so that your talmidim (disciples) may also see the deeds that you do. For no one who wants to be known does a thing in secret. If You are doing things like this, be shown to the world!” For even his brothers did not believe in him. Yeshua said to them, “My time has not come yet, but your time is always ready (opportune). The world is not able to hate you, but it will hate me because I testify against it that its deeds are evil. You go up to celebrate the festival. I will not go up to this festival because my time (hour) is not fulfilled yet.” This is how he spoke, and he stayed in the Galil (Galilee).
*His four brothers: Ya’acov, Yosef, Shim’on, and Yehudah.
וַיְהִי כַּאֲשֶׁר עָלוּ אֶחָיו לָרֶגֶל וַיַּעַל גַּם־הוּא לֹא בַגָּלוּי כִּי אִם־כְּמִסְתַּתֵּר׃ וְהַיְּהוּדִים בִּקְשֻׁהוּ בֶחָג וַיֹּאמְרוּ אַיּוֹ׃ וַתְּהִי תְּלוּנָה רַבָּה עַל־אֹדוֹתָיו בְּתוֹךְ הָעָם אֵלֶּה אָמְרוּ טוֹב הוּא וְאֵלֶּה אָמְרוּ לֹא כִּי־מַתְעֶה הוּא אֶת־הָעָם׃ אַךְ אֵין־אִישׁ מְדַבֵּר עָלָיו בָּרַבִּים מִפְּנֵי יִרְאַת הַיְּהוּדִים׃
When his brothers had gone up for the pilgrimage, he also went up—not openly (publicly) but in secret. The Yehudim were seeking him at the festival and said, “Where is he?” There was much grumbling about him among the people. Some said, “He is good,” and others said, “But He is misleading the people.” But no one spoke about Him publicly on account of fear of the Yehudim.
*The term Yehudim (Jews) here is used specifically to refer to the rabbinic Jews (the hyper-religious leaders; i.e. Prushim). Not the common people of Israel. Today the words Yehudi (singular) or Yehudim (Jews, plural) is applied to all of us. However, to put the term as used here in context, the Jewish writer is referring to the haredim of today. The “haredim” (חרדים) are those very religious (pious) persons who are “ultra-orthodox” in their practice of Judaism. We believe that what the text therefore is saying is that the first century (CE) common people of Israel were “afraid” of what their ultra-orthodox leaders would do to them if they publicly communicated what they honestly believed about Rabbi Yeshua. For many of our people believed that he was at the very least a prophet; and others – like his followers (talmidin) – believed Yeshua to be the Messiah of Israel.
וַיְהִי בַּחֲצִי יְמֵי הֶחָג וְיֵשׁוּעַ עָלָה אֶל־הַמִּקְדָּשׁ וַיְלַמֵּד׃ וַיִּתְמְהוּ הַיְּהוּדִים וַיֹּאמְרוּ בַּמֶּה יָדַע זֶה סֵפֶר וְהוּא לֹא לָמָד׃ וַיַּעַן אֹתָם יֵשׁוּעַ וַיֹּאמַר לִקְחִי לֹא־שֶׁלִּי הוּא כִּי אִם שֶׁל־שֹׁלְחִי׃ הֶחָפֵץ לַעֲשׂוֹת רְצוֹנוֹ יֵדַע לִקְחִי אִם־מֵאֵת אֱלֹהִים הוּא אוֹ מִנַּפְשִׁי אֲַדַּבֵּר׃ הַמְדַבֵּר מִנַּפְשׁוֹ כְּבוֹד עַצְמוֹ יְבַקֵּשׁ וְהַמְבַקֵּשׁ כְּבוֹד שֹׁלְחוֹ נֶאֱמָן הוּא וְאֵין עַוְלָתָה בּוֹ׃
Halfway through the festival (midpoint, Tishri 18) Yeshua went up to the Temple and taught. The (ultra-orthodox leaders of the) Yehudim were amazed, “How has he become such a scholar, not having studied?” Yeshua answered them and said, “My lesson is not my own, but it comes from the One who sent me. One who desires to do His will – will know my teaching is from God – or if I am speaking out from myself. One who speaks from himself seeks honor for himself, but one who seeks the honor of the One who sent him is trustworthy and there is no wrongdoing in him.”
Judge with righteous judgment (Mishpat Tzedek):
הֲלֹא משֶׁה נָתַן לָכֶם אֶת־הַתּוֹרָה וְאֵין־אִישׁ מִכֶּם עֹשֶׂה הַתּוֹרָה מַדּוּעַ תְּבַקְשׁוּ לְהָרְגֵנִי׃ וַיַּעַן הָעָם וַַיֹּאמַר שֵׁד בָּךְ מִי מְבַקֵּשׁ לְהָרְגֶךָ׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר לָהֶם מַעֲשֶׂה אֶחָד עָשִׂיתִי וְכֻלְּכֶם עָלָיו תִּתְמָהוּ׃ משֶׁה נָתַן לָכֶם הַמִּילָה אַךְ לֹא מִמּשֶׁה הִיא כִּי אִם־מִן־הָאָבוֹת וּבְיוֹם הַשַּׁבָּת תָּמוּלוּ כָל־זָכָר׃ וְעַתָּה אִם־תִּמּוֹל עָרְלַת אָדָם בַּשַּׁבָּת לְמַעַן אֲשֶׁר לֹא־תוּפַר תּוֹרַת משֶׁה מַה־תִּקְצְפוּ עָלַי כִּי רִפֵּאתִי הָאִישׁ כֻּלּוֹ בַּשַּׁבָּת׃ אַל־תִּשְׁפְּטוּ לְמַרְאֵה עָיִן כִּי אִם־מִשְׁפַּט־צֶדֶק שְׁפֹטוּ׃
“Did not Mosheh give you the Torah? Yet none of you carry out the Torah. Why are you seeking to kill Me?” The people (the common people who were observing the verbal conflict between Rabbi Yeshua and the rabbinic leaders) answered and said, “There is a demon in you! Who is seeking to kill You?” Yeshua answered and said to them, “I have done one deed, and all of you are amazed by it. Mosheh gave you circumcision, although it does not come from Mosheh but the fathers, and even on Shabbat every male is to be circumcised (brit milah). Now if you will circumcise a person’s foreskin on Shabbat so that the Torah of Mosheh is not violated, why do you get angry at me for healing the entire man on Shabbat? Do not judge by the appearance of the eye, but judge with a correct righteous judgment” (mishpat tzedek).
וַיֹּאמְרוּ אֲנָשִׁים מִיּשְׁבֵי יְרוּשָׁלָיִם הֲלֹא זֶה הוּא אֲשֶׁר בִּקְשׁוּ לְהָרְגוֹ׃ וְהִנֵּה הוּא דֹּבֵר בָּרַבִּים וְלֹא יִגְעֲרוּ בוֹ הַאַף אֻמְנָם יָדְעוּ רָאשֵׁינוּ כִּי־בֶאֱמֶת זֶה הוּא הַמָּשִׁיחַ׃ אַךְ הֲלֹא יָדַעְנוּ זֶה מֵאַיִן הוּא וְהַמָּשִׁיחַ כִּי יָבוֹא לֹא־יֵדַע אִישׁ אֵי־מִזֶּה הוּא׃ אָז קָרָא יֵשׁוּעַ בַּמִּקְדָּשׁ וַיְלַמֵּד וַיֹּאמֶר הֵן יְדַעְתֶּם אֹתִי אַף־יְדַעְתֶּם מֵאַיִן אָנִי וּמִנַּפְשִׁי לֹא־בָאתִי אָכֵן יֵשׁ נֶאֱמָן אֲשֶׁר שְׁלָחַנִי וְאֹתוֹ לֹא יְדַעְתֶּם׃ וַאֲנִי יְדַעְתִּיו כִּי מֵאִתּוֹ אָנִי וְהוּא שְׁלָחָנִי׃ וַיְבַקְשׁוּ לְתָפְשׂוֹ וְאִישׁ לֹא־שָׁלַח יָד בּוֹ כִּי לֹא־בָא עִתּוֹ׃ וְרַבִּים מִן־הָעָם הֶאֱמִינוּ בוֹ וַיֹּאמְרוּ אִם־יָבֹא הַמָּשִׁיחַ הֲַגַם יַעֲשֶׂה אֹתוֹת הַרְבֵּה מֵאֲשֶׁר עָשָׂה זֶה׃
So some of the (common) people who lived in Yerushalayim said, “Is this not the one they (the ultra-orthodox religious leaders) sought to kill? Here he is speaking in public and they do not reprimand him. Surely our leaders know that this truly is Ha-Mashiach! But do we not know where he is from? When the Mashiach (anointed one) comes, no one will know where he is from.” Then Yeshua called out in the Temple and taught. He said, “Yes, you know me. You even know where I am from. But I have not come of myself. Surely the One who sent me is trustworthy, and you do not know Him. But I know Him (HaShem) because I am from Him and He sent me.” They sought to capture him, but no one reached out a hand at him because his time had not come. Many of the ordinary people (at the Temple during Sukkot) believed in him and said, “If the Mashiach comes, will he do as many signs as this one has done?”
וְהַפְּרוּשִׁים שָׁמְעוּ אֶת־הָעָם מִתְלַחֲשִׁים עָלָיו כָּזֹאת וַיִּשְׁלְחוּ הַפְּרוּשִׁים וְרָאשֵׁי הַכֹּהֲנִים מְשָׁרֲתִים לְתָפְשׂוֹ׃ וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ אַך־מְעַט עוֹדֶנִּי עִמָּכֶם וְהָלַכְתִּי אֶל־אֲשֶׁר שְׁלָחָנִי׃ תְּשַׁחֲרֻנְנִי וְלֹא תִמְצָאֻנְנִי וּבַאֲשֶׁר אֲנִי שָׁם אַתֶּם לֹא תוּכְלוּ לָבוֹא׃ וַיֹּאמְרוּ הַיְּהוּדִים אִישׁ אֶל־רֵעֵהוּ אָנָה יֵלֵךְ זֶה וַאֲנַחְנוּ לֹא נִמְצָאֵהוּ הֲיֵלֵךְ אֶל־הַנְּפוֹצִים בֵּין הַיְּוָנִים וִילַמֵּד אַנְשֵׁי יָוָן׃ מָה הַדָּבָר הַזֶּה אֲשֶׁר אָמַר תְּשַׁחֲרֻנְנִי וְלֹא תִמְצָאֻנְנִי וּבַאֲשֶׁר אֲנִי שָׁם אַתֶּם לֹא תוּכְלוּ לָבוֹא׃
The Prushim (the ultra-orthodox) heard the (common) people whispering about him like this, so the Prushim and the leading priests (affiliates of the Sadducees, Tzaddikim) sent servants (the Temple officers) to capture him. Yeshua said to them, “I am only with you for a little while longer, and then I will go to the One who sent me. You will seek me but you will not find me, and where I am, you will not be able to come.” The (ultra-orthodox) Yehudim said to one another, “Where will he go that we will not find him? Will he go to those dispersed among the Yevanim (Greeks, Gentiles) and teach the people of Yavan (Greece)? What is this word that he said: ‘You will seek me but you will not find me, and where I am, you will not be able to come’?”
וַיְהִי בַּיּוֹם הָאַחֲרוֹן הַגָּדוֹל בֶּחַג וַיַּעֲמֹד יֵשׁוּעַ וַיִּקְרָא לֵאמֹר אִישׁ כִּי יִצְמָא יָבֹא־נָא אֵלַי וְיִשְׁתֶּה׃ הַמַּאֲמִין בִּי כִּדְבַר הַכָּתוּב מִבִּטְנוֹ יִנְהֲרוּ נַהֲרֵי מַיִם חַיִּים׃ וְזֹאת אָמַר עַל־הָרוּחַ אֲשֶׁר יִקָּחֻהוּ הַמַּאֲמִינִים בּוֹ כִּי לֹא־נִתַּן רוּחַ הַקֹּדֶשׁ בְּטֶרֶם נִתְפָּאֵר יֵשׁוּעַ׃
On the last day, great day of the festival, the “Salvation of HaShem” (יֵשׁוּעַ-Yeshua) stood and called out, saying, “If anyone thirsts, let him come to me and drink. One who believes in me, as the Word is written,’From his ‘belly (innermost being) will flow rivers of living water.’” He said this about the Ruach (Spirit), that those who believe in him would receive, because the Ruach HaKodesh (Spirit of the Holy One) was not given before Yeshua was glorified.
The initial response of the People to the Messiah:
וְרַבִּים מֵהֲמוֹן הָעָם כְּשָׁמְעָם אֶת־הַדָּבָר הַזֶּה אָמְרוּ אָכֵן זֶה הוּא הַנָּבִיא׃ וְיֵשׁ אֲשֶׁר אָמְרוּ זֶה הוּא הַמָּשִׁיחַ וַאֲחֵרִים אָמְרוּ הֲמִן־הַגָּלִיל יָבֹא הַמָּשִׁיחַ׃ הֲלֹא הַכָּתוּב אֹמֵר כִּי מִזֶּרַע דָּוִד וּמִכְּפַר בֵּית־לֶחֶם מְקוֹם דָּוִד יֵצֵא הַמָּשִׁיחַ׃ וַתְּהִי מַחֲלֹקֶת בֵּין הָעָם עַל־אֹדוֹתָיו׃ וּמִקְצָתָם רָצוּ לְתָפְשׂוֹ וְאִישׁ לֹא־שָׁלַח יָד בּוֹ׃
When many from the crowd of people heard this word, they said, “Surely he is the Prophet.” Some of them said, “He is Ha-Mashiach!” Others said, “Will the Mashiach (anointed one) come from the Galil? Does not the Scripture say that Ha-Mashiach will emerge from the offspring of David and the village of Beit-Lechem, the place of David?” There was a dispute among the (common) people about him. A few of them wanted to capture him, but no one reached their hand at him.
וַיָּשׁוּבוּ הַמְשָׁרֲתִים אֶל־רָאשֵׁי הַכֹּהֲנִים וְהַפְּרוּשִׁים וְהֵם אָמְרוּ אֲלֵיהֶם מַדּוּעַ לֹא־הֲבֵאתֶם אֹתוֹ׃ וַיַּעֲנוּ הַמְשָׁרֲתִים מֵעוֹלָם לֹא־דִבֶּר אִישׁ כָּאִישׁ הַזֶּה׃ וַיֹּאמְרוּ אֲלֵיהֶם הַפְּרוּשִׁים הֲכִי נִדַּחְתֶּם גַּם־אַתֶּם׃ הֲגַם־הֶאֱמִין בּוֹ אִישׁ מִן־הַשָּׂרִים אוֹ מִן־הַפְּרוּשִׁים׃ רַק הֶהָמוֹן הַזֶּה אֲשֶׁר אֵינָם יֹדְעִים אֶת־הַתּוֹרָה אֲרוּרִים הֵמָּה׃ וַיֹּאמֶר אֲלֵיהֶם נַקְדִּימוֹן אֲשֶׁר־בָּא אֵלָיו בַּלַָּיְלָה וְהוּא הָיָה אֶחָד מֵהֶם׃ הֲכִי תִשְׁפֹּט תּוֹרָתֵנוּ אִישׁ בְּטֶרֶם תַּחְקְרֵהוּ לָדַעַת אֶת־אֲשֶׁר עָשָׂה׃ וַיַּעֲנוּ וַיֹּאמְרוּ אֵלָיו הֲגַם־אַתָּה מִן־הַגָּלִיל דְּרָשׁ־נָא וּרְאֵה כִּי לֹא־קָם נָבִיא מִן־הַגָּלִיל׃ וַיֵּלְכוּ אִישׁ אִישׁ לְבֵיתוֹ׃ וְיֵשׁוּעַ הָלַךְ אֶל־הַר הַזֵּיתִים׃
The servants (officers of the Temple) returned to the leading priests and the Prushim, who said to them, “Why did you not bring him?” The servants answered, “No one has ever spoken like this man does.” The Prushim (lit. separate, pious ones) said to them, “Have you too been drawn away? Have any of the rulers (Sanhedrin) or Prushim (ultra-orthodox) believed in him? It is only this crowd of (common, ordinary) people who do not know the Torah. They are *cursed. ” Nakdimon (Nicodemus), who went to Him at night and was one of them [he was both a Parush and a ruling member of the Sanhedrin] said, “Does our Torah judge a man before investigating to know what he has done?” They answered and said to him, “Are you also from the Galil? Go search and see that no prophet arises from Galil.” Each person went home. But (the Messiah) Yeshua (יֵשׁוּעַ) went to Har HaZeitim (הַר הַזֵּיתִים), the Mount of Olives. (Narrative of the Eighth Day of Extended Assembly is continued in Shemini Atzeret.)
*The ordinary (common) people of Israel who were not for the Prushim (ultra-orthodox) and against the Rabbi Yeshua were branded as “accursed.”