A primitive root; properly, to touch, i.e. Lay the hand upon
First of course, He did what His Father told Him
Yeshua/Jesus always obeyed His Father, but it was not by routine actions devoid of feeling and concern . Yeshua/Jesus cared deeply for the people and all the situations around Him.
In other words, Yeshua/Jesus being moved with compassion was an expression of His Father. Surely, our Heavenly Father ‘feels’ things as deeply as Yeshua/Jesus.
There was a force within Him that was able to alter the elements of reality around Him and effect changes in the lives of the multitudes that followed Him.
Matthew 9:36. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
Matthew 14:14. And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things.
Mark 8:2-3 “I feel compassion for the people because they have remained with Me now three days and have nothing to eat.
Mark 1:41 Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, I am willing; be cleansed. Luke 7:13.
Matt 20:34 And Jesus, being moved with compassion, touched their eyes; and straightway they received their sight, and followed him.
When we read in Scripture that Yeshua/Jesus was moved with compassion; it was a deeply heart-felt reaction to any given situation that led to an action. When confronted with the evidence that satan had deceived people, and kept them in sickness and oppressed them. He reacted with help, to undo the wrong, to set people free.
In different situations the scripture records Yeshua/Jesus was “moved with compassion.” In other versions it is sometimes translated as
take pity, Indignant, and heart went out to….
However they fall short of the Greek meaning.
“Moved with compassion”
is more than feeling pity or sympathy for someone. This word means a feeling that comes out of the innermost being.
It is that gut-wrenching, feeling we get in the pit-of-the-stomach when something really bad happens or we believe that it is going to happen.in the bowels hence the saying bowels of compassion. Colossians 3:12-13 – Put on therefore, as the elect of God, holy and beloved, bowels of mercies, however, it is not a feeling of powerlessness.
At those times when Yeshua/Jesus was moved with compassion, He did something, a physical action followed; whether it was casting out demons, raising the dead, healing the sick or teaching about the gospel of the kingdom of the heavens in order to bring people out of ignorance about their Heavenly Father and His ways.
True compassion involves resistance to the wrong and why some translate it as “indignant” and includes action to correct it or, at least, bring comfort through it.
In our own pain we need to look on others not in pity or with sympathy for what they are going through, but be moved with compassion. We need to become the hand of Yeshua/Jesus in ministering to them. They need to look into our eyes and see the love and compassion of the infinitely caring God looking back at them through us.
in Matthew 20 where Yeshua/Jesus asked two blind men, “What do you want me to do for you?” They said, “Lord, let our eyes be opened.”
Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him” Matthew 20.32-34.
In Mark we are told about a man with leprosy who “came and knelt in front of Jesus, begging to be healed.” The man said, “If you are willing, you can heal me and make me clean.”
Again, Scripture reports,
“Moved with compassion, Jesus reached out and touched him. ‘I am willing,’ he said. ‘Be healed!’ Instantly the leprosy disappeared, and the man was healed” (see Mark 1.40-42).
There are other similar occurrences in Scripture. Each time Yeshua/Jesus feeds the multitudes, we’re told,
Yeshua/Jesus “had compassion on them”
(e.g., Mark 6.34; Mark 8.2; Matthew 14.14).
Often, when Yeshua/Jesus saw crowds of people who seemed lost, He was moved with compassion.
It is quite fascinating that mercy or compassion, nra-cha-min, is derived from the name of the most motherly place in the human body: the womb, re-chem.
This is where the strongest connection of compassion and love are bonded between the mother and the baby, respectively. Men may need to learn this, if you are a mother, you will have experienced this compassion first hand.
This connection has been referenced in previous posts and although it is generally understood that our faith is in Gods ability and must be present to heal; there are many scriptures where the word compassion is used as a precursor to the power for healing being manifested or miracles taking place.
Some examples referenced below:
Jesus was moved with compassion, Matt. 9:36 (Matt. 20:34; Mark 1:41; Luke 7:13). A certain Samaritan had compassion on him, Luke 10:33.
Ephesians 4:32 – And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
Mark 6:34 – And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
Colossians 3:12-13 – Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
Compassion seems to be a spiritual force that moved Yeshua/Jesus to action and without that action it is simply observation and sympathy.
In the Torah there are clear guidelines that anyone touching a leper would be unclean
Did Yeshua/Jesus give evidence of His deity because He cleansed the leper and the leper did not make Him unclean or did it?
In reading scripture during the course of study there are differing opinions as to the meaning of this as concerns Messiah the options follow so the reader can draw their own conclusions.
This story which most people are familiar with. On one of His return visits to the Galilee, Yeshua encounters a leper who begs for healing. Yeshua, being filled with compassion, touches the leper and he is healed instantly. However, there is more going on in this incident than what lies on the surface.
And a leper came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” And immediately the leprosy left him, and he was made clean. And Jesus sternly charged him and sent him away at once, and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” (Mark 1:40-44)
It is important to take a look at leprosy from a biblical perspective. The typical mental image is of a debilitating disease which leaves a person scarred and disfigured, with missing fingers and toes.
This seems to be a misrepresentation being forced onto the Scriptures due to the use of the English word, leprosy.
Biblical leprosy is known as tzara’at (צרעת)
and has no relation to modern leprosy, otherwise known as Hansen’s Disease. which is a bacterial infection affecting the skin and the nervous system,
biblical leprosy tzara’at involves none of these symptoms.
The parameters of tzara’at can be found in Leviticus 13 and 14. In the introduction to Leviticus 13, most Bibles will have a footnote saying something to the effect of,
Leprosy was a term for several skin diseases.
The text,says that tzara’at was very specific in its identification and had to meet certain criteria before it could be labeled tzara’at by the cohen(priest) NOTE: not a doctor/physician.
Also, we find that not only is it associated with a skin condition, but it can also be a type of mildew-like substance that can appear on the walls of a house (Lev. 14:33-53), or in fabric or in leather-goods (Lev. 13:47-59).
Other distinguishing factors of biblical tzara’at are its severity and transmission. According to the biblical texts, tzara’at does not transmit physical ailment akin to Hansen’s Disease. It does, however, transmit ritual impurity (making one “unclean”).
“A person or object in contact with a leper becomes both unclean and contaminating.”
What does this mean?
It means an ostracizing of the metzora (a “leper” in biblical terms).
In other words, when one has been diagnosed as being a metzora, one must remove himself from the community so as not to “infect” others
The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp. (Lev. 13:45-46)
leper מצורע
lazar. lā′zar, לזר
one afflicted with a loathsome and pestilential disease like Lazarus, the beggar.
The Septuagint, a translation of the Hebrew Bible originally used by Greek-speaking Jews and Gentile proselytes, translates the term tzaraath with Greek lepra (λέπρα), from which the cognate “leprosy” (a term now referring specifically to the bacterial infection aforementioned as Hansen’s disease) was traditionally used in English Bibles.
Although this seems like a harsh treatment for someone who has a non-life-threatening, semi-communicable impurity (and not a disease, per se), one must remember that this command was given while the children of Israel were wandering in the wilderness and encamped together in close quarters.
Any contact (intentional or not) with other people or objects would immediately transfer ritual impurity to the person or object, thus rendering them tamei (טמא) as well.
This contact with ritual impurity would make these individuals unable to participate in communal worship and the sacrificial system. In order for this to be contained, the priesthood was commissioned with identifying and quarantining outbreaks of tzara’at.
A metzora had to undergo routine inspections to monitor the condition of their infection.
We have to keep in mind, however, that ritual impurity (being “unclean”) is in no way equivalent to sin.
Remembering that the definition in Torah of being unclean, was not the same as committing a sin!
Being “unclean” was part of the routine of life during the days when the Tabernacle or the Temple were standing. Women became ritually impure during their monthly cycle or during childbirth. Both men and women became unclean with any kind of bodily emission.
Tzara’at, however, was one of the most severe cases of ritual impurity, even surpassing corpse contamination, since one was only able to be purified on the condition the symptoms had vanished.
Once the symptoms were completely gone an elaborate series of sin offerings, sprinklings, immersions similar to the purification rituals of corpse contamination were required in order to be declared officially clean (“ritually pure”).
The only way sin would be connected to impurity is if an unclean person entered the Holy Temple. They would be guilty of defiling the earthly abode of the Almighty and be held liable.
There is, however, an odd condition in regard to tzara’at which makes its spiritual / ritual nature explicit. Once a metzora was completely consumed with tzara’at, and covered from head to foot and has turned completely white, he was pronounced tahor (טהור) clean / ritually pure and was free from his quarantine (Lev. 13:12-13).
Once new skin began replacing the infection, however, he was quarantined once again and the entire inspection cycle was begun anew.
There was no known cure for tzara’at. The priesthood did not affect the affliction, but only diagnosed it.
Based on several inferences in Scriptural, there are seven sins for which one may be afflicted with leprosy: slander, the shedding of blood, vain oath, incest, arrogance, robbery and envy.
The word metzora as a compound word comprised of the words “motzi [shem] ra”
this means one who “brings forth [an] evil [name].”
In other words, a leper is one who spreads gossip and slander. The sages viewed evil speech as so damaging that they interpreted slander to be one of the most grave sins:
If this is the case, it is interesting to note that this is one of the few instances in which Yeshua did not also tell the one he was healing that his sins were forgiven. Why? Because sins committed against God can be pardoned by either God or His earthly agent. However, the only way sins committed against another living human being can be pardoned is from the one whom we have wronged (Matt 5:23-24; John 20:23).
After considering the details of tzara’at, returning to the passage in which Yeshua encounters the metzora, a man who has contracted biblical leprosy. The man requests one thing of Yeshua.
“If you will, you can make me clean” (v. 40).
Notice his request was not healing, but purity.
This is an especially important aspect to the story now weve learned what Leviticus says in regards to tzara’at.
The man must have had advanced stages of tzara’at, because Luke 5:12 describes him as one who was full of leprosy. However, it is reasonable to say that he could not have been completely covered Leviticus 13:12-13 or he would have been considered tahor, ritually pure/clean. If he was already clean/ritually pure, then why would he have need of Yeshua’s touch to make him clean/ritually pure?
With this in mind, this man was still a legitimate metzora and brought uncleanness/ritual impurity upon anyone touching him.
Some teach that although Jesus/Yeshua touched the metzora, He did not become unclean and proved His Divinity.
However, if that is correct and Yeshua could not contract ritual impurity, then He was not truly human?
Scripture says, “the Word became flesh and dwelt among us” (John 1:14).
He was not merely human in appearance, but human in every regard.
If we think now with a Hebrew mind would it be true to say thta being in an unclean state was not a new experience for Yeshua? He would have no doubt dealt with this numerous times in His life. Examples being: the woman with the hemorrhage who touched Him; and then He went on to touch Jairus’ dead daughter raising her to life.
Also the raising of the widows son in Nain.
Remember, being ritually unclean is NOT the same as sinning.
His identification with humanity through taking upon Himself flesh and blood allowed for Yeshua/Jesus to truly identify with the temptations and the sufferings of mankind.
Mark tells us that Yeshua was
moved with pity, and therefore “stretched out his hand and touched him and said to him, ‘I will; be clean.’”
Called the Leper Messiah by the Rabbis in Accordance to Isaiah 53:4‘Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted.’
Yeshua used this understanding as evidence that He was indeed the long-awaited Messiah when questioned by the disciples of John the Immerser:
And Jesus answered them, “Go and tell John what you hear and see: the blind receive their sight and the lame walk,
lepers are cleansed
and the deaf hear, and the dead are raised up, and the poor have good news preached to them.” (Matthew 11:4-5)
Did He became the Leper Messiah for our sake, bearing our griefs and carrying our sorrows by intentionally touching the lepers and taking upon himself their afflictions? His skin did not break out in white scabs. However, it seems He did become unclean/ritually impure for the sake of this man. Rather than speaking a word of healing and remaining clean / ritually pure, His compassion and empathy prompted His hand to reach out and touch the impurity of another.
Yeshua not only understood this and demonstrated this, but taught hHs disciples to do likewise by telling them,
Heal the sick, raise the dead,
cleanse lepers,
cast out demons (Matthew 10:8)
With the healing of the leper, Yeshua sends the man away with a mission:
“Go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them” (Mark 1:44).
In doing so, Yeshua was commanding the man to travel to Jerusalem (a 2/3 day journey from the Galilee) to be inspected by the priesthood in the Temple. Once he was seen and declared clean, he was to offer up “what Moses commanded” for the purification of a metzora (from Leviticus 14).
This included:
Two live clean birds for purification ceremony
One male lamb for a guilt offering
One female lamb for a sin offering
One male lamb for a burnt offering
Flour and oil for grain offerings
Reading Yeshua’s instructions to this man, it raises some questions
One, if he is already clean, why does he need to show himself to the priesthood and undergo the purification rituals?
This involves an issue of obedience to Torah. Although the man has already been purified, he still needs to be declared clean by the administrating priesthood according to Leviticus 14:1-32. Without the declaration from the priesthood, the man would not be allowed admittance back into his community (or any Jewish community for that matter). Also, to refuse to do so would have been a direct violation of the Torah. In other words, he would have been sinning. By telling the man to show himself to the priesthood, Yeshua upheld the command of Torah which tells the proper procedure for declaring a metzora to be clean
Two, main stream Christianity usually teaches that Yeshua came to do away with the Temple, the priesthood and the sacrificial system/law and that we are under grace alone. so why would Yeshua/Jesus give the man specific instructions to “offer for your cleansing what Moses commanded?”
This involves the priesthood and the sacrificial system. By having the man show himself to the priesthood and offer the prescribed sacrifices in the Torah, Yeshua demonstrated the intended interpretation of his teaching in
Matthew 5:17, in which he said, “Do not think that I have come to abolish the Law or the Prophets.”
By doing this He upheld both the commandments and the earthly function of the levitical system. He showed that His soon coming atoning work was not in competition with the levitical priesthood and system, but that His work was greater than these and the very thing upon which they were based/foundation.
His sacrificial death and resurrection were in place long before the creation of the heavens and the earth.
In Revelation, John declared Yeshua to be
the Lamb slain from the foundation of the world Rev. 13:8.
It is this pre-existing act of Yeshua on which the entire sacrificial system is based, reflects and points toward?
Three, what was Yeshua hoping to prove to them by sending this man to the priesthood as proof?
This involves evidence submitted to the priesthood.
But what did it point to?
It actually makes a connection to the two previous questions. Yeshua/Jesus remained a lamb without blemish in regard to all of the righteous requirements of His Father, by having the man submit to the commands, the authorities and the procedures given by YaHoVeH in the Torah,
He would have immediately invalidated Himself as the anticipated Messiah and would have broken at least one, if not several, of the commandments and thus become a sinner Himself, if He had ignored or changed any of these procedures or had instructed the man whom He healed to do so. Matthew 5:19
The man would have presented a threefold evidence to the priesthood:
Firstly, that he was indeed healed and could begin the rituals which would allow for him to be declared clean and thus re-enter his community.
Secondly that there was indeed a healer of lepers in Israel, which would have given rise to messianic hope.
Thirdly that Yeshua was indeed qualified as one who could lead his people as the righteous Messiah and not a lawless false prophet who had come to tempt the Israelites away from Torah with signs and wonders. Deuteronomy 13:1-5.
Exodus 29:37. you shall make atonement for the altar and sanctify it and it shall be an altar most holy whatever touches the altar shall be holy.
This is clearly prophetic of Messiah Yeshua.
He is the atonement for sin. Hebrews 9:12.
The part of this story which has relevance to us today is in this scripture.
Lev 6:20 whatever whoever TOUCHES the flesh of the SIN offering becomes HOLY cleansed, sanctified, made atonement for.
He was fulfilling Old Testament – Torah – law and He said
I came to fufil it.
He touches us in our state of sin in the same Way He touched the leper
Whoever touched it became holy. Leviticus 6:18.
As already noted, Leprosy was also a type of sin.
Lashaon hara – evil speech. RA opposite of shalom.
Evil = out of harmony with God and His will.
Healing + Instant cleansing.
The flesh of the sin offering was Jesus/Yeshuas physical body. The human contact, the physical contact, the transference of Gods healing/restoring /redeeming/ cleansing power
The leper touched the flesh of the ultimate SIN offering.
The spotless lamb of God.
The leper was kneeling, submission, homage, respect and with the TOUCH
he was made holy/whole/ kadosh/set apart /cleansed unto the Lord.
His life changed forever he was no longer a leper, no longer a stigma, a named category of society shunned an outcast.
The TOUCH of God
the TOUCH of Messiah
caused his life to take another direction..
towards the priest to be accepted and restored to society.
His sins forgiven. His body restored and healed and
made holy – so that the at one ment with God was redeemed
and broken relationship was re-established.
Whoever touches the flesh of the sin offering becomes holy!
Reach out and Touch Him!
When we come and humble ourselves in a true genuine authentic attitude of repentance with deep Godly sorrow we touch Him and He touches us as our sin offering and we become holy!
When we understand and accept that He is our sin offering we are instantly cleansed.
Because the lamb of God has shed His blood as the ultimate sin offering and
our sins are not only covered but removed forever.
He is also our High Priest, so verse 4 for us is included within our relationship and He presents us to the Father as our mediator.
This is the good news -this is the gospel!
This is the creator of the universe TOUCHING His creation
and bringing us into the kingdom of His heavens.
Eternal love and everlasting life/chaim.
Let Him touch each one of us today.
He is willing
verse 4
I am willing
His life touched the world
His death at Pesach touched the world
His resurrection at First Fruits touched the world
and it has never been the same since because
He is still touching the world today through us.
He touched us and we are made whole and as He resides within us.
He touches others through us and darkness must flee,
light fills the souls that are touched and
human spirits are reborn and reconnected to their heavenly father
reconciliation, restoration, redemption and royalty are the result.
The touch of Yeshua/Jesus is what we need.
The touch of the masters hand
The touch of the saviors love
The touch of the redeemers forgiveness.
And the hope of His return.
IF you need the touch of Yeshua/Jesus
make sure He is given access to the sanctuary of our hearts
let Him in to heal, cleanse and deliver and fill us
that He may in turn touch others through our lives.
Many will be familiar with the older chorus above, never truer than today:
May His true Shalom/Peace
rest upon each one in Jesus/Yeshuas’ Name.
‘Mishpachah’ ‘Family’
משפחה
Mish-pa-KHa Mish-pa-KHa
you are greatly loved and prayed for daily..
NOT SURE? YOU CAN BE..
please make sure you are secure in the knowledge that you are saved….
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past. I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
As this subject has so many wonderful facets to it, pondering on the details of 2 familiar stories will help us to gain deeper insights and enlarge our understanding of things we thought we knew and really didn’t fully appreciate.
(Continued from last post Life On The Fringe.)
Mark 5 tells the story of the woman with the issue of blood. Here we find the scripture about touching the hem of His garment, which was the tzizit/tsitsit of His tallit. The Scriptures refer to tzizit / tsitsit because, the Jewish translators who translated the Hebrew Scriptures into Greek, use the Greek word kraspedon for tzizit / tsitsit and kraspedon is used in the Gospels where tzizit / tsitsit would be appropriate.
The action in this story was not an isolated incident just for the woman with the issue of blood and is only part of the picture.Wherever He entered, into villages, cities, or the country, they laid their sick in the marketplaces and begged Him that they might just touch the border of His garment.
And as many as touched Him were made whole. (Mark 6:56)..and why so many sought to touch the tzizit/tsitsit of His tallit and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well. Matthew 14:26
In Numbers (Bamidbar) 15:37-41; The children of Israel were instructed by God to wear fringes (tzi-tzit) which were put on the hem of their garments to remind the people of the Torah/God’s Word.
When the woman with the issue of blood, (by the law, she was unclean), came to Yeshua, (the High Priest of God), to touch the hem (tzi-tzit) of His garment and be healed (Matt. [Mattityahu] 9:20-22);it was a picture given to us by God, to communicate to us, that she believed Yeshua’s word by faith, (emunah) and was made well because of that faith.The concept of the blue tassel on the fringe, spoke directly to Israel of Messiah’s power and authority.
That is why the woman touched the fringe of Messiahs garment, she wanted to touch the symbol of His authority.
“Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak. She said to herself, ‘If I only touch his cloak, I will be healed.’” (Matthew 9:20–21) and … came from behind and touched the border of His garment and immediately her flow of blood stopped. Luke 8:44
The Jewish New Testament Commentary explains about this passage:
“A woman who had . . . a hemorrhage approached him from behind and . . . touched his tzitzit. (Fringe of His prayer shawl) She was in a state of ritual impurity because of her hemorrhage. She touched the holiest part of Yeshua’s garment. No wonder she approached from behind, she was afraid; this is also why she hesitated to answer Yeshua’s question, “Who touched my clothes?” (Mark 5:29-33) For normally the impure defiles the pure (see Haggai 2:11-13; also the Talmud, Toharot.)
But in this case, the opposite happened:
the purity of Yeshua the Messiah and of His tzitziyot (“tassels,” or “fringes, of Yeshua’s prayer shawl.”) remained uncompromised, while instead the cause of the woman’s impurity was instantly removed. In the following incident, the raising of Jairus daughter, this principle is exemplified even more strongly, since Yeshua himself initiates contact with what is regarded in Judaism as the primary source of all impurity, a body (v.25) . . .” (comment on Matthew 9:20).
The New Testament contains the teachings and life and times of the Messiah, but we should remember that the Old Testament law was still in effect until His atoning death, resurrection and ascension.
When the veil of the temple was rent in two, it symbolized that the sacrifice of His life gave us access to enter into the presence of God. Messiah Himself, was born under the Law. The scriptures tell us it was His custom to go to the synagogue. Many times Messiah Jesus/Yeshua haMashiach would quote from the Law, but He would also expound upon the spirit of the Law and here Leviticus 15:19-28, applied.
The law on this matter meant that she was unclean and this created a huge problem.
“And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even. And everything that she lieth upon in her separation shall be unclean. everything also that she sitteth upon shall be unclean. And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water; and be unclean until even. And if it be on her bed, or on anything whereon she sitteth, when he toucheth it, he shall be unclean until the even … And if a woman have an issue other blood many days out of the time other separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean …. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation. And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the Lord for the issue of her uncleanness. “
According to the Old Testament law, the woman with the issue of was ceremonially “unclean.” If she touched anyone, they would be unclean. It would have been perfectly natural for the Jewish people to view Messiah as “unclean” if she reached out and touched Him.
They would not have expected that such a man would be performing miracles by the power of God.
Unless this woman reached out by revelation to touch Messiah, she would not have wanted to touch Him.
But she did…
She pressed through the crowd to receive her healing because in spite of consulting many doctors and spending all she had trying to find a cure, she grew worse not better and she was desperate.
This was more than just a woman making a decision to be healed.
As her condition rendered her ceremonially unclean and according to the Law, she was to stay separated from people and if anyone touched her, or if she touched anyone, she made them unclean as well. If she made someone unclean due to her touch, she was committing a very serious sin.
Once she touched someone and made them unclean, that person would have to bathe, wash their clothes, and wait until the evening before being declared clean. Furthermore, if that person was unclean due to her touch, it limited what they were allowed by law to do, or in turn, who they could touch.
When the woman with the issue touched Jesus, He immediately felt strength go out of Him. Jesus asked the question, “Who touched me?”
At the very moment, Jesus knew that something had happened. He perceived that virtue had gone out of Him.
This was the bigger MIRACLE…for in this case, the opposite happened. Instead of Him becoming unclean from her touch, the purity of Yeshua the Messiah and of His tzitziyot (“tassels,” or “fringes, of Yeshua’s prayer shawl.”) remained uncompromised, while instead the cause of the woman’s impurity was instantly removed.
CLEANLINESS left Him.
In Greek the word for virtue (dunimis) and it is defined as power. We get our word dynamite from this Greek word.
In Hebrew, the word for virtue brings us a clearer definition or idea. Virtue in Hebrew is “gevorah” and it is from the root “gabar” and it means “strength, due to binding, twisting, hence a rope.“
The twisted cords are the tsitsit of the prayer shawl.
The passage further states that He looked around about to see her that had done this thing. “But the woman fearing and trembling, knowing what was done in her, came and fell down before Him, and told Him all the truth.”
This was a very serious act that this woman deliberately chose to do and even though she received her healing, she tried to disappear back into the crowd.
Why was she so fearful that she was trembling? Probably it was that she knew that what she had done had broken the law of God knowing that she had made Him unclean.
To our thinking, this does not seem like such a serious act because we touch other people all the time BUT for the children of Israel it was an extremely serious sin. Because of our lack of understanding of the context, we miss the deeper meaning and see only the miracle of healing. Which in itself is remarkable but is only part of the picture.In spite of all those in the crowd pressing around Him, Messiah perceived the instant that she reached forth her hand. He also perceived her faith and in saying, who touched me, it taught a lesson to the observers.
It took great faith for this woman who had just been healed, to step out and say in front of this crowd:
It was me.. I did!
For by the custom of the law, she had knowingly and deliberately committed sin.
Jesus knew power had gone from Him and why at once she was healed!
Yeshua said she was healed because of her faith and rather than condemn or rebuke her for defiling His garment said, “Daughter, take courage; your faith has made you well.” (Matt. 9:22) Daughter, thy faith hath made thee whole, go in (shalom) peace, and be whole of thy plague. “
In Greek: πίστις pē’-stēs, meaning faithfulness, not a passive belief, but
a deep, abiding, steadfast conviction that is evidenced by fidelity, character, and action.
In Zechariah 8:23 the phrase “skirt of him that is a Jew,” speaks of the “wing” of the tallit. This phrase “God is with you,” is similar to the concept of Immanuel, meaning “God with us.”
She would have also surely known the old Testament reference to healing in His wings from Isaiah and that it was referring to His tzizit.
Also in the book of Malachi, one of the most prophetically messianic books in the Bible, the following can be found:
“But to you who fear My Name the Sun of Righteousness shall arise with healing in His wings.” Malachi 3:20
Many Christians accurately see a reference to the Messiah in this verse. Judaism also recognizes this as a messianic prophecy: “Moses asked: ‘shall they remain in pledge forever?’ G-d replied: ‘No, only Until the sun appears’, that is, till the coming of the Messiah; for it says, But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” Exodus Rabbah 31:10, Soncino Press Edition
The phrase, “Sun of righteousness,” is a picture of Messiah, who is the “Bright and Morning Star.” The fact that Messiah wore a tallit with tzitzit or fringes, like other Jewish men, is clearly understood from such scriptures as Matthew 9:20, and Matthew 14:36.
When you wrap the tallit about you, holding two of the corners out, it forms “wings.”
Many times, the Lord speaks in scripture, of His dependence upon His Father, and as our Redeeming Lamb, were He not the obedient Servant, He would not be the “Light of the World.” (John 8:12) He came in the glory of His Father. His prayer life was so profound, that His disciples observing Him, said: “Lord, teach us to pray.” (Luke 11:1)Because Yeshua wore his tallit, the border or hem of Yeshua’s garment had a particular appearance to it, due to the way in which the tallit was folded. This caused the corner tassels of the fringe to hang down. Taking hold of the “skirt” of him that is a Jew, speaks of taking hold of this outer or extended “wing” of the garment, which holds such deep significance. Why? Because it speaks of prayer.
Because of the understanding of the visual meaning of the Tallit, the scribes and Pharisees were known for extending the zit zit tassels on their garments, to make themselves look more holy and this is what Jesus was referring to in Matthew 23:5.“But they do their deeds to be noticed by men; for they broaden their phylacteries, and lengthen the tassels of their garments”. Everything was done to attract the approval and attention of others. The approval of God took a back seat.The Pharisees would dress distinctively in garb that would symbolize their righteousness. It was more important that they appeared righteous to others than whether they were really righteous or not. In addition to their distinctive dress, the Pharisees loved places of honor at banquets, chief seats in synagogues, respectful greetings such as “Rabbi”, “Father” and “Leader”. Anything that would tend to exalt them in the eyes of men.
The account of the woman who touched His tzitzit must be combined with that of Jairus (Yair).
Jairus was one of the synagogue rulers, his daughter was dying. Jairus saw Jesus and falling at His feet, he begged Him to come and lay hands on his daughter believing she could be healed. Jesus agreed to go with him, and a great crowd followed them.
Within that same crowd was the woman just referred to.
Jairus has convinced Jesus to go with him to heal his daughter who is sick to the point of death. As a synagogue ruler he certainly knew the law. He knows that at the moment that this woman touched Jesus, He is rendered unclean and the moment he realized what had happened his heart must have sank because now Jesus would be unable to go to his daughter for these people would not have ignored this law.
The Jewish New Testament Commentary explains about this passage:
In the following incident, the raising of Jairus daughter, this principle is exemplified even more strongly, since Yeshua himself initiates contact with what is regarded in Judaism as the primary source of all impurity, a body (v.25) . . .” (comment on Matthew 9:20).
After Jesus declaration to the woman, certain people from the home of Jairus/Yair came to tell him to not trouble the master any longer because his daughter had just died.To these statements, Jesus responds by telling Jairus/Yair to not be afraid, only believe.
This is important to the rest of the story. It was forbidden for a rabbi or priest to touch a dead body and remove his state of cleanliness.
Through no fault of His own, but in the sight of all, He became unclean.
When Jesus reached Jairus house, He was told that the girl was dead. Jesus states the she is only asleep and they laugh Him to scorn, Mark 5:40. Why did He make this statement? Because He wanted them to know she was dead and He was going in.
Jesus did not allow anyone to follow beyond that point except for Peter, James, and John, the brother of James.
“But when He had put them all out, he taketh the father and the mother of the damsel, and them that were with Him, and entereth in where the damsel was lying.”Why was He able to go into the room with a dead girl? The dead are considered to be unclean, and going into the same room with a dead girl and touching her would have made Jesus unclean. However, Jesus was already unclean due to the touch of the woman with the issue of blood.Then the passage tells us that, “He took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
The Greek says talita coum! Then included is a statement saying: which is translated, girl I say to you rise, or maid arise (kjv) or, my child get up (niv). The Greek word translated maid, or child, is talitha, the Greek spelling of tallit. Coum is the Hebrew word for rise, or get up.
The translators tell us it means “damsel, arise” but If the statement “talitha cumi” really meant, Damsel, I say unto thee, arise, why was it left untranslated? Something was said in that room that caused Jesus/Yeshua to instruct them to tell no man what was said or done!
Verse 41 in Hebrew (transliterated English):
Hu achaz eth yadah shel hayahda veamar eleyha talitha qumi shetargunno maarah qumi ani omer lach
The interpretation of this verse is: “He grasp hand belonging to the girl and said, elyha, talitha arise, is interpreted, young girl get up, I say to you.”
Notice that two words have been left un translated in this verse.
This is because it is difficult to translate the proper understanding of the two words (eleyah tallitah) into English. Without an understanding of these two words, it is impossible to clearly see what was happening here. It is because of the presence of these two words that Jesus/Yeshua told them not to tell anyone what had happened.
“He grasp hand belonging to the girl and said..
This is a strange interpretation of this word. The normal way to express “to her” in Hebrew would be, (shelah) and not (eleyah). Even if one chooses not to use the Hebrew word “(shelah) to indicate “to her” (othah) could be used. (Eleyah) could in very rare situations be used to mean “to her.”
However, it was considered to be a Holy word.
(Eleyah) is a compound word. (El) is a name for God.
We see this is such compound words as El-Shaddai (God the source, porvider, breast) or Bethel (house of God). Therefore, (eleyah) is the abbrevidated form of “yodh, hey, vav, hey ” the proper name of God (Yaweh). Therefore, (eleyah) is a combination of two of the names of God. In fact, these same four letters with different vowel markings means God is Jehovah. Considering the belief that the Jews held concerning the use of the name of God (eleyah) would hardly be used to indicate “to her.”
(Please keep reading, a conclusion will be made shortly.)The next word to be considered is (tallita). We know by the interpretation that tallita cannot mean girl, young girl, or maiden (see Hebrew above).
So what is being said here?
It cannot be as simple as Damsel, l say unto thee arise.
So to put these two words in the proper context we will restate the verse with the direct translation. “He grasp hand belonging to the girl and said “God speaking to (female under) tallit, get up.”
Jesus was speaking as God.
He was not speaking to the tallit but to the girl under the tallit.
This is understood by the feminine ending on the word tallit.
Could it be possible that Jesus was proclaiming Himself to be God?
That is precisely the point.
Jesus was also making the statement that He had perfectly performed the Law of the Fringe and was the person spoken of in Zechariah 8: 23,
“Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. “
This was a messianic passage of Scripture.
Jesus was in fact, declaring Himself to be the Messiah.
What Jesus/Yeshua actually said was more like –
Girl in the Tallit, God says arise!
This is why He said not to tell what had happened.
The people knew she was dead and would just as surely know she was now alive. What He did not want them to know as yet was the fact that He walked, lived and functioned on earth as God and in fact was God! He knew it and those in the room knew it, but He did not want anyone else to know it at that point in time.It is clear that Jesus/Yeshua was wearing a talitt at the time because of the reference to it regarding the woman with the issue of blood and it would seem that Jesus/ Yeshua used His prayer shawl in the raising of Jairus daughter.
We have another indication of this very idea in Deuteronomy 8:2-3 when He told them to give the little girl something to eat.
” And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. “
Was Jesus making reference to this verse when He gave the instruction for the little girl to be fed? She had already been provided with spiritual food, (raised from the dead), and now it was time to give her physical food.
Tallit a Kum
Some Greek texts say coumi, the feminine form, which is the correct word for this verse, since talitha it’s a feminine noun. There is an Aramaic word similar to talitha that was taken for talitha. That is talyetha instead of talitha in all the manuscripts.
We know that His use of the tallit in this miracle would have been appropriate and would have been understood by those with Him.Jesus would have been speaking Hebrew, so the word talit is the closest word to the Greek transliteration.
This purports to be a translation of talita coum (in Hebrew is ‘prayer shawl rise’) and must have been added by a well intentioned translator or copier who did not understand. They mistook talitha, which is the Greek spelling of the word tallit for the Aramaic talyiata, meaning young woman.
Some scholars say in that case He would have placed his prayer shawl over the girl, then spoken to the prayer shawl. There is another Aramaic word that some say is the correct word for this verse. It is taly’tah, meaning lamb. This would have had Jesus address her as lambkin, which is not an unreasonable assumption.
Coumi would also be the correct verb because it is the same in Aramaic and Hebrew.
There is also a reference to people bringing ‘handkerchiefs’ and ‘prayer cloths’ for Him to pray over and they were a point of contact to take to those too sick to travel. Lost in translation, these were no doubt the traditional prayer shawls/tallits.
Rabbinic training is required to make prayer shawls. Paul, Priscilla and Aquilla had this kind of training. Acts 18:2, 3 Making prayer shawls is an occupation that Paul could have pursued in any area without having to take with him various tools and supplies as he travelled. So this is very likely prospect.
The Greek word skenopoioi translated prayer shawl makers or tent makers, is not found anywhere else in Scripture or in secular Greek writing. Perhaps Luke coined the word or possibly skenopoioi was used by Greek speaking Jewish people when speaking of making prayer shawls. Jewish men referred to the prayer shawl as a tent or prayer closet because it was placed over their head to shield the eyes while praying.Another reference to the prayer shawl, often overlooked, is in Matthew 25:35, 36. The verse says and I was poorly clothed and you clothed me. The Greek word for you clothed is periebalete, referring to putting on the outer garment, which would have been the prayer shawl of a Jewish man.
Ancient and modern
The fact that it was just the outer garment to be put on, shows that the person had not been naked, as some translations say, but the stranger was poorly clothed. The fact that it was a prayer shawl indicates that the person who gave the garment ministered to the spiritual needs of the stranger while also meeting their material needs.
1 Corinthians 11:15 is another reference to the prayer shawl. This Greek word is peribolaiou, which means wrapper or covering, something thrown around; in reference to a garment. Deuteronomy 22:12 says, you will make for yourself fringes upon the four corners of your covering, prayer shawl, with which you cover yourself.
Though the word translated covering, is k’sootkha, and means simply, ‘ your covering’. There are no alternative meanings for k’soo(t) ( the kha suffix is the pronoun your). In the Septuagint peribalou is the word used to translate k’soo(t) in Deuteronomy 22:12.
In light of this, Paul was probably saying that women were given long hair instead of a prayer shawl.
But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 1 Cor. 11:15
The word k’soot-ho, meaning ‘ his covering’ is used in Exodus 22:26 where it shows the use of this large garment as a blanket.
These are just some ofInterestingly, in the English language the only difference between tough and touch is a gor a c. When you are having a tough time, remember that as many as touch the hem were made well. Many say they trust God but have never pressed in to know Jesus nor understand what He did for us the cross. Press in to touch the hem of His garment to both get through and to transform your tough time.
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