Teacher
By Hillel ben David (Greg
Killian)
edited by Paqid Adon
Mikha ben Hillel
and Paqid Adon Poriel ben Avraham
Teacher
By Hillel ben David (Greg
Killian)
edited by Paqid Adon
Mikha ben Hillel
and Paqid Adon Poriel ben Avraham
In this study I would like to examine the Sages requirement for every man to have a teacher:
Avoth Chapter 1, Mishna 6
Joshua B. Perahiah used to say: “Appoint for thyself a teacher and acquire for
thyself a study partner”.
The Nazarean Codicil (New Testament) echoes this refrain:
II
Luqas (Acts) 8:26-31 And the
angel of the Lord spake unto Philip, saying, Arise, and go toward the south
unto the way that goeth down from Jerusalem unto
Ephesians 4:11-12 And he gave some, apostles; and some, prophets; and
some, evangelists; and some, pastors and teachers; For the perfecting of the
saints, for the work of the ministry, for the edifying of the body of Messiah. --
A crucial part of human civilization is learning and
education. Teachers are the keepers of knowledge
and wisdom; they are men and women that have as their goal to further human
growth through education.
There are teachers for nearly every branch of
learning. This article is concerned with the branch of Biblical wisdom, its
many teachers, and what it takes to become a teacher of the Word.
Before we look into the details for each type of
teacher, it would be good to first establish the need for teachers and why we
cannot become teachers without a human ingredient.
We have been learning from teachers since our birth; we learned how to talk from our family. It
would be difficult, if not impossible, to learn this skill without an example
and guidance from someone who already had this skill. To say that a baby could
learn to talk all by himself is absurd. babies need someone to show them how to
talk.
We can read the Bible all day long, but we will never
learn even a fraction of what is in it unless we have someone to teach us all
the nuances contained in it. So much is left unwritten in the Bible that only a
teacher will be able to reveal its secrets. (see: Oral law)
So to become a teacher one must acquire a teacher. If
we want to be the keepers of knowledge and wisdom we must learn from someone
who already has both. Should we expect to be called a teacher if we haven't
gone through the necessary formal education and have been accredited as a
teacher? Should we expect to be a teacher without gaining the necessary
knowledge (which can only come from a teacher)? Sir Isaac Newton put it well:
But yet I would not have
thee too forward in becoming a teacher, like those men who catch a few
similitude's and scripture phrases, and fore want of further knowledge make use
of them to censure and reproach superiors and rail at all things that displease
them. Be not heady like them, but first be thoroughly instructed thy self
and not only in the Prophetic Scripture but more especially in the plain
doctrines and delivered therein so as to put them in practice and make them
familiar and habitual to thy self. And when thou hast thus pulled out the beam
from thine own eye then shalt clearly to pull the mote out of thy Brothers eye.
Otherwise how wilt thou say to thy Brother, "Let me pull out the mote out
of thine eye and behold a beam is in thine own eye".
Now we know that we need a teacher to learn from
before we can become teachers ourselves. But there is still something else we
need before we can truly learn and become teachers. We need a study partner. We
learn this from the statement in the Mishna, Pirqe
Abot (Ethics of the Fathers):
Abot Chapter 1, Mishna 6 Joshua B. Perahiah used to
say: “Appoint for thyself a teacher and acquire for thyself a study partner”.
But why do we need a study partner? We need someone to
be able to tell us bluntly when we are wrong. We need someone to exchange ideas
and points of view with. When we get more than one point of view on a matter we
are more likely come to a correct conclusion. When we engage in study with our
study partner we are also engaging with his point of view, a different way of
thinking and looking at things.
When we have a study partner we may even compete with
each other to have the right answer to a problem. The competition will spur us
to study harder and to think in different ways. This is where the most
intellectual growth can be seen.
Yeshua was also aware of the
benefits of pairing students together. He sent his disciples in pairs to teach,
as it is stated:
Mark 6:7 And he called unto him the twelve,
and began to send them forth by two and two; and gave them power over unclean
spirits;
'Unclean spirits' can be interpreted as a single point
of view, a single opinion. The power that Yeshua's students had over unclean
spirits was related to them being sent two by two. The power was a consequence
of having differing points of view. Unclean spirits breed anger and hate
because a person believes he is the only one with the correct point of view.
So clearly there is a need to not only have a teacher,
but also a study partner to truly learn G-d's ways and to become a teacher in
our own right.
The question is: What is a teacher according to the
Bible in its intended language, Hebrew? The Hebrew
word used for teach, teacher, and teaching, according to Strong’s, is:
3384 yarah,
yaw-raw'; or (2 Chr. 26:15) yara', yaw-raw'; a prim. root; prop. to flow as
water (i.e. to rain); trans. to point out (as if by aiming the finger), to
teach:-(+) archer, cast, direct, inform, instruct, lay, shew, shoot, teach
(-er, -ing), through.
The first time 'yaraw' is used in the scriptures is in:
Bereshit (Genesis) 31:43-55 Laban answered
Jacob, "The women are my daughters, the children are my children, and the
flocks are my flocks. All you see is mine. Yet what can I do today about these
daughters of mine, or about the children they have borne? Come now, let's make
a covenant, you and I, and let it serve as a witness between us." So Jacob
took a stone and set it up as a pillar. He said to his relatives, "Gather
some stones." So they took stones and piled them in a heap, and they ate
there by the heap. Laban called it Jegar Sahadutha, and Jacob called it Galeed.
Laban said, "This heap is a witness between you and me today." That
is why it was called Galeed. It was also called Mizpah, because he said,
"May HaShem keep watch between you and me when
we are away from each other. If you mistreat my daughters or if you take any
wives besides my daughters, even though no one is with us, remember that G-d is
a witness between you and me." Laban also said to Jacob, "Here is
this heap, and here is this pillar I have set up (yaraw) between
you and me. This heap is a witness, and this pillar is a witness, that I will
not go past this heap to your side to harm you and that you will not go past
this heap and pillar to my side to harm me. May the G-d of Abraham and the G-d
of Nahor, the G-d of their father, judge between us." So Jacob took an
oath in the name of the Fear of his father Isaac. He
offered a sacrifice there in the hill country and invited his relatives to a
meal. After they had eaten, they spent the night
there. Early the next morning Laban kissed his grandchildren and his daughters
and blessed them. Then he left and returned home.
From this usage we learn that the primary thing that a teacher (Jacob) does
is to present something to the student (Laban). We further learn that the
righteous (Jacob) should teach the wicked (Laban). A
teacher is a witness to an event between his teacher and himself; also an event
between himself and his study partner. Because of this erected or standing
pillar of a witness—that is the teacher, he is now obligated to pass it down
and share it with his students; and his students with their study partner.
The Hebrew term, “yaraw”, is also mentioned in:
Bereshit (Genesis) 46:28-30 Now Jacob sent
From this usage we learn that teaching should suggest
direction to the student, in the way he should go. This also shows that, at no
matter to what length or distance one should go, or how old that a person may
be, one should send for a Torah-scholar, a teacher. This pesukim (verses) also
teaches that a person should look for the spiritual
and religious well-being of others as well as himself; as Yaaqob (Jacob) sent
for Yehudah (Judah) to learn, that is get direction, from Yosef (Joseph).
The first time that this word, 'yaraw' is translated 'teach' in most modern
versions is in:
Shemot (Exodus) 4:10-16 Moses said to HaShem, "O Lord, I have never been eloquent,
neither in the past nor since you have spoken to your servant. I am slow of
speech and tongue." HaShem said to him, "Who gave man his mouth? Who
makes him deaf or mute? Who gives him sight or makes him blind? Is it not I, HaShem?
Now go; I will help you speak and will teach you what to
say." But Moses said, "O Lord, please send someone else to do
it." Then HaShem’s anger burned against Moses and he said, "What
about your brother, Aaron the Levite? I know he can speak well. He is already
on his way to meet you, and his heart will be glad when
he sees you. You shall speak to him and put words in his mouth; I will help
both of you speak and will teach you what to do. He will speak to
the people for you, and it will be as if he were your mouth and as if you were G-d
to him.
From this passage we learn that G-d is a teacher, and He should teach us,
before we teach others. G-d taught Moshe by giving him a study partner, his
brother Aharon. G-d suggested, or pointed out things, to Moshe and Aharon.
However, in the end the responsibility belonged to Moshe Rabbenu. (i.e. the
responsibility was left to Moshe Rabbenu [our teacher] to choose to follow what
G-d suggested at the waters of Meribah.) By requiring a person to have a
colleague, a teacher forces his students to defend their perspectives and their
understanding. Further, this oral interaction forces us to arrange our learning
on our lips. This act alone tends to firmly connect us with our learning
Moshe was becoming opinionated, not taking into account another person of
equal or greater stature. His brother Aharon was older and also quite a Torah
scholar with his own unique perspective. It was for this reason that when HaShem
became angry towards Moshe Rabbenu, that He mentioned Moshe’s brother Aharon.
Moshe believed that he would be doing the task that G-d entrusted to him, alone,
that he would not have a colleague.
The primary duty of teaching the people fell upon the sons of Aharon.
Vayikra (Leviticus) 10:8-11 Then HaShem said to Aharon, "You and your sons are not
to drink wine or other fermented drink whenever you go into the Tent of Meeting, or you will die. This is a lasting
ordinance for the generations to come. You must distinguish between the holy and
the common, between the unclean and the clean, And you must teach the
Israelites all the decrees HaShem has given them through Moshe."
The most important student / teacher relationship should be father and
children:
Devarim (Deuteronomy) 4:5-10 See, I have taught
you decrees and laws as HaShem my G-d commanded me, so
that you may follow them in the land you are entering to take possession of it.
Observe them carefully, for this will show your wisdom and understanding to the
nations, who will hear about all these decrees and say, "Surely this great
nation is a wise and understanding people." What other nation is so great
as to have their gods near them the way HaShem our G-d is near us whenever we
pray to him? And what other nation is so great as to have such righteous
decrees and laws as this body of laws I am setting before you today? Only be
careful, and watch yourselves closely so that you do not forget the things your
eyes have seen or let them slip from your heart as long as you live. Teach
them to your children and to their children after them. Remember the day
you stood before HaShem your G-d at Horeb, when he said to me, "Assemble
the people before me to hear my words so that they may learn to revere me as
long as they live in the land and may teach them to their children."
From the above passage we learn that there are no further qualifications to
teaching our children other than being a parent. We also learn that our
children should be taught G-d's ways by their parents. This also ensures that a
parent must have at least two children to teach successfully and that the
witness erected between the teacher (parent) and students (children) is
continued to the generations following and they should be honored as stated in:
Devarim (Deuteronomy) 5:16 Honour thy father and thy mother, as HaShem thy G-d hath commanded thee; that
thy days may be prolonged, and that it may go well with thee, in the land which
HaShem thy G-d giveth thee.
Upon realizing the position of a teacher being needed
in our lives, one can begin to appreciate the authority
and title's that these honorable people have worked arduously to merit.
Pirke Abot
provides a statement concerning what teachers are to do:
Pirke Abot Chapter 1, Mishna 1 Moses received the Torah from Sinai and passed it on to Joshua; Joshua
[passed it on] to the elders; the elders to the Prophets; the Prophets passed
it on the Men of the Great Assembly. They [the men of the Great Assembly] made
three statements: Be deliberate in judgment; raise up many discples; and
make a fence around the Torah.
There is a distinction that must be made here. There
is a difference between being a student and being a disciple. The difference is
that a student simply needs to hand in his homework, whereas a disciple must
mimic his teacher. He must do as his teacher does.
Luke 6:40 The disciple is not above his master: but every one
that is perfect shall be as his master.
The difference is roughly the difference
between an English student and a Law student. The English student need only
pass the exams, but the Law student must work for and with other lawyers. He
must learn to be and act like a lawyer. He can't simply learn the law, he must learn what it means to be a lawyer. This is
more demanding, but more rewarding as well. In the end, the results are of a
higher quality as well.
This contrasts with the Christian, or
world-view, idea of a disciple, a person that simply 'follows' or believes as
another person teaches. There are no personal requirements, in Christianity, to
become a disciple except to bask in the radiance of another person's doctrine.
This is a mistaken idea, a corruption of what is taught in the Nazarean
Codicil.
To summarize, the Nazarean Codicil's concept
of a disciple must be translated, by using the dynamic equivalence method, as a
person who is studying for a law degree and is serving his apprenticeship under
a well experienced attorney.
There are certain responsibilities that a
disciple has to his teacher and a teacher has to his disciple. These
responsibilities have been expounded upon in the Mishna:
Pirqe Abot, Chapter 1, Mishna 4 Yosi ben Yoezer
of Tzeredah and Yosi ben Yochanan of Jerusalem received
the Torah from them. Yosi ben Yoezer of Tzeredah said: Let your house be a
meetinghouse for the sages and sit amid the dust of their feet and drink in
their words with thirst.
Pirqe Abot, Chapter 4, Mishna 12 Rabbi Elazar ben
Shammua used to say: Let the honor of your student be as precious to you as
your own; and the honor of your colleague as the respect due your teacher; and
the respect towards your teacher as your reverence for G-d.
A disciple must honor and respect his
teacher. A disciple must always be ready to have his teacher come to his house
and a disciple must be willing even to sit on the dust of the floor to listen
to the words of his teacher.
A teacher must honor his disciples. He must
be willing to teach at any time, at any place.
One of the primary goals of
a teacher is that he must make and build, brick by brick, talmidim (disciples)
to become Hakhamim (Rabbis). The Nazarean Codicil also echoes this refrain:
II Luqas (Acts) 8:26-31 And the angel of the Lord spake unto Philip, saying, Arise, and go toward
the south unto the way that goeth down from
Let me reiterate: A
teacher’s goal is to build Hakhamim. His goal is to build judges who are
skilled in Torah law and able to rule. Ruling is nothing more and nothing less
that dispensing justice. The goal of a teacher is to build talmidim into
Hakhamim!
A person who is able to successfully teach a portion of Torah is called
a teacher (provide Rabbinic reference). So a teacher is one who imparts wisdom
upon the receiver—the one who learns. In saying this, study partners can also
be teachers toward each other. And the teacher is also the greatest student as
the proverb goes, “More than my students learn from me, I learn from my
students”. When two or three students, that being the
teacher and his two disciples, are together the actual spirit of the subject
they are learning is present among them. Hakham Matityahu records this
principle in his Midrash in Chapter18, verse 20 For where two or three are gathered together in my name,
there am I in the midst of them. Thus, the one that posses’ the spirit of
the subject is the teacher and he is the one sharing it with his disciples.
Certain people take upon themselves one of the most
difficult choices in life. This group of people chooses to spend years of study
going to school and also invest great amounts of money’s to acquire their
desired profession that is least likely to provide a good economical return.
Some may count them cheated from the ‘law of equivalent exchange.’ Such desired
profession is that of a teacher. However, their aim is not to bask in the glory
of overflowing wallets and a car to image the shine of their ego. A teacher’s
desire is but to instill within their students a body of knowledge, and to use
its principles in the most beneficial manner consistent with the teaching.
There are those who delude themselves and think that
teaching is a profession by which to enlarge and handsomely reward their ego;
but sooner or later they will be found out that they have been doing so for the
wrong reasons.
Now that we know what a teacher is and must be, we can
go on to detail the different types of teachers. We will outline the
responsibilities and requirements to be one of these teachers. There are
actually two general positions that make up the majority of the types of
teachers. These two positions in turn have more specific roles. This idea will
become clearer as we explore the aspects for each of the teachers.
Hakham is the title used by Sephardi Jews, Rabbi is
used by Ashkenazi Jews. This article will use the title of Hakham.
Hakhamim are the masters of Torah knowledge. They are the spiritual leaders of their communities and the
backbone of Judaism itself. Their role as teachers is instrumental in the
continuity of Judaism. As these are the men that have undergone and completed
heavy and arduous study of the Torah, the codes of Jewish Law,
and personal examination of integrity under a long period of time—usually up to
thirteen years of study to attain the position of
Hakham—their rulings are welcomed by the community which he presides over.
Hakhamim also have specific roles as well, two of
which are Posek and Dayyan.
Posek is the term used to denote a “Rabbi who decides the Halakha in cases of law where previous
authorities are inconclusive.“ Posekim make rulings primarily based on
precedence from previous rulings. An example is that the Posekim based the laws
concerning the use of electricity on the Sabbath on
the laws concerning the creating of fire on the
Sabbath. Posekim don't make new laws, rather they expand existing
laws. A Posek can also serve on a Bet Din as Dayyan. Posekim are the ultimate
teachers, the ones that all Jews count on to have the answer to even the most
difficult questions. However, a Posek might not be a regular teacher at a
school, but more likely will be involved in matters of law.
The title of Dayyan is used for judges of a Bet
Din, court of justice.
As we said earlier, there are two general types of
teachers. The other general type of teacher is the Paqid. The office of
Paqid is a broad one, having many different aspects. Paqidim make up the
seven members of a synagogue.
Each of these seven members of the synagogue serve a different purpose and have
different responsibilities, but they all have the title of Paqid, as well as
their more specific titles. Paqidim are primarily clerks for the Bet Din
(explained later), but they also have other responsibilities as well.
The first type of Paqid we'll examine now is the Masoret.
This officer is either an itinerant or resident
“catechist” whose main function is to embody and preserve the Halakha as
presented by the Bet Din as well as to help/teach proselytes in their process
of conversion and integration into the Jewish community (He also acts as a
“cult buster” a “defender of the faith”), help in the preventing of
assimilation or deviation from Halakha as taught by the Bet Din, as well as
responsible for the preparation of instruction materials in the achievement of
their areas of responsibility before and under the direction of the Bet Din. The Masoret is the 'repository
of tradition'. He makes sure that the synagogue stays true to its traditions.
The Masoret also makes sure that the talmidim or members of a community do not
heap onto themselves many Rabbis. If allowed it would lead to the destruction
of the individual and eventually the community.
Hakham Shaul gives us directives in the personal
qualifications and responsibilities of the Masoret:
II Timothy 4:1-5 I charge [thee] therefore before
G-d, and the Master Yeshua the Messiah,
who shall judge the quick and the dead at his appearing and his kingdom; Declare the Torah; be instant in season, out of season; reprove,
rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine;
but after their own lusts shall they heap to themselves [many] teachers, having
itching ears; And they shall turn away [their] ears from the
truth, and shall be turned unto fables. But watch thou in all
things, endure afflictions, do the work of a Masoret (evangelist), make full
proof of thy ministry.
The second type of Paqid we'll examine is that of Sheliach.
The office of Sheliach can in turn be divided into two other offices: Sheliach
Bet Din and Sheliach Tsibbur or Chazan. The last two terms are synonymous
and can be used interchangeably.
The Sheliach Bet Din is the emissary of the Bet
Din, the bailiff which enforces the will of the court. He is the Rosh Paqid,
the chief clerk of the court. He is the interface between the Bet Din and the
other Paqidim (whom he has authority over).
The Chazan is the overseer, or angel, of the synagogue.
Revelation 2:1 "To the
angel of the church in Ephesus write: These are the words of him who holds
the seven stars in his
right hand and walks among the seven golden lampstands:
He embodies the prayers and
wishes of the synagogue. He is the representative of the synagogue before G-d.
It's the duty of the Chazan to effectively channel the prayers of the synagogue
to G-d. The Chazan can also appoint others in the synagogue to perform this act
of kindness as well, if he pleases.
Actually, the term Chazan is used in the Talmud to denote the offices of both Sheliach Tsibbur
and Sheliach Bet Din:
In the Talmud the term "hazzan" is
used to denote the "overseer":
(1) of a
city; "hazzane demata," according to B. M. 93b (see Rashi ad loc.;
Ket. 8b; 'Ar. 6b);
(2) of a
court of justice; at his order the sessions opened (Yer. Ber. iv. 7d); he also
executed judgment on the condemned (Mak. iii. 12; comp. Yer. Sanh. v. 23a);
(3) of the
(4) of the
synagogue ("hazzan bet ha-keneset"; see Sotah vii. 7, 8; Suk. iv. 4);
he brought out the rolls of the Torah, opened them at the appointed readings
for the week, and put them away again (Sotah vii. 7-8; Yer. Sotah vii. 21d;
Yer. Meg. iv. 15b, 75b); with trumpet-blasts he
announced the beginnings of Sabbaths and holy days
from the roof of the synagogue (Tosef., Suk. iv.); he attended to the lamps of
the synagogue (Yer. Ma'as. Sh. 56a); he accompanied the pilgrims that brought
the firstlings to the sanctuary of Jerusalem (Tosef.,
Bik. ii. 101). His place was in the middle of the synagogue, on the wooden
"bimah" (Yer. Suk. v. 55b), and, according to Tosef., Meg. iii.,
beginning (see Mordecai ad loc.), he might, at the desire of the congregation,
read aloud from the Torah, his ordinary duties then devolving temporarily upon
another. It seems also to have been the duty of the "overseer" of the
synagogue to teach the children to read (Shab. i. 3, according to Maimonides,
Bertinoro, and Tosafot Yom-Tob on the passage), or to assist the schoolmaster
in teaching the children in the synagogue.
However, modern usage has it that we differentiate the
roles of chief clerk of the Bet Din and cantor/overseer of the synagogue.
Both of these offices are involved in teaching.
The Sheliach Bet Din—Rosh Paqid—teaches the other
Paqidim. Normally he will teach subjects of lesser difficulty than a
Hakham/Rabbi would. This divides the task of teaching up so that the
Hakhamim/Rabbis can focus on subjects of greater difficulty.
The Chazan, as we read earlier, will teach others
(especially children) to read (normally for the purposes of doing the prayers and reading the Torah). He can also assist a
schoolmaster in teaching.
In the Nazarean codicil, these offices are called
Bishop or Apostle. Hakham (Rabbi) Shaul also gives several lists in his She'elot
U-teshuvot (Responsum, i.e. epistles) in:
Titus 1:7-9 For a bishop [Sheliach / overseer] must be blameless, as the steward of
G-d; not selfwilled, not soon angry, not given to wine, no striker, not given
to filthy lucre; But a lover of hospitality, a lover of good men,
sober, just and charitable, separated and set-apart, temperate; Holding
fast the faithful Torah as he hath been taught, that he may be able by sound
doctrine both to exhort and to convince the gainsayers.
The Jewish Encyclopedia shares similar thought with
Hakham Shaul concerning the Sheliach:
In addition to knowledge of
Biblical and liturgical literature, He should be blameless in character,
humble, a general favorite, and married, or at least should have reached the
age of puberty; he should possess an agreeable voice, be able to read easily
and understand all the books of the Holy Scriptures, be the first to enter, and
the last to leave, the house of G-d, and should
strive to attain the highest degree of devotion in his prayers; he should dress
neatly, and wear a long upper garment and "knee breeches"; he should
not look about him nor move his hands restlessly, but should keep them folded
under his mantle; in praying aloud he should articulate each word separately as
if he were counting money, and his delivery should be quiet, distinct, and in
accordance with the sense, and his accentuation should follow strictly the
rules of grammar. Outside G-d's house he should avoid sowing any seeds of anger
or hatred against himself, by keeping aloof from communal disputes.
Yet, what are some of the academic requirements to
become a Sheliach? In 2nd Timothy 4:22 of the Nazarean Codicil it
holds that Timothy, the talmid (disciple) of Hakham (Rabbi) Shaul was made Rosh
Sheliach of the community in
A Sheliach is enrolled in a rabbinical program
somewhat equivalent to that of a post-graduate doctoral program. A Sheliach is
in study to become an expert in his career—to become a Hakham (Rabbi). As
Hakham Shaul ordered in his responsa to his Talmid, Timothy, that one must
study and learn. In Hebrew this is known as Lilmod which is connected to the same
root word for Talmud. A Sheliach must then be
engaged in Talmud Torah (the learning of Torah) and become an expert in the Oral Torah, and be able to divide the oral torah
accordingly into its proper divisions as was done with the six divisions of the
Mishna contained in the Talmud.
A Chazan also has other requirements. The
qualifications for this office, according to Shulchan Arukh - OH 53:4-9, are:
1. Humility
2. Acceptability to the
congregation.
3. Knowledge of the rules of prayer
and the proper pronunciation of the Hebrew text.
4. An agreeable voice.
5. Proper dress.
6. A beard. (Magen Avraham to
Shulchan Arukh OH. 53:6)
So the different aspects of Sheliach can be shown as:
·
Sheliach Tsibbur/Chazan
·
Sheliach Bet Din/Rosh Paqid
The third type of Paqid we will examine is the Darshan
or Magid. The Darshan is the officer who expounds the Torah in a sermon,
delivered after the reading of the Haphtarah/Ashlamatah or section from the
prophets. Because of this they are also called Prophets and are called as such
in the Nazarean Codicil. They also deliver sermons whenever the occasion
demanded it.
The fourth type of Paqid we will examine is the Parnass.
The Parnassim are the three officers who are in charge
of “serving the tables” as stated by Hakham Dr. Luqas in:
II Luqas (Acts) 6:2-3 Then the twelve
called the multitude of the Talmidim (disciples) [unto them], and said, It is
not reason that we should leave the Torah of G-d, and serve tables. Wherefore,
brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint
over this business.
They are known in the Nazarean Codicil as the deacons or pastors of the community. Their responsibilities are the caring of the poor, Bikur Cholim (visiting the sick), distributing tsedaqa (charity) collected for their use. The Jewish Encyclopedia has them as rabbinical scholars that are given charge of congregational affairs.
Hakham (Rabbi) Shaul describes briefly the requirements to be a
Parnass:
1 Timothy 3:8-13 Likewise [must] the deacons [be]
grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
Holding the mystery of the faith in a pure conscience. And let these also first
be proved; then let them use the office of a deacon, being [found] blameless
(before the Torah). Even so [must their] wives [be] grave, not
slanderers, sober, having Emunah (faithful obedience) in all things. Let the
deacons be the husbands of one wife, ruling their children and their own houses
well. For they that have used the office of a deacon well purchase to
themselves a good degree, and great boldness in the Emunah (faithful obedience)
which is in Messiah Yeshua.
The Parnass teaches through example. He shows all
members of a synagogue how to perform mitzvot (acts
of kindness) with the most zeal. He embodies the mitzvot
much like the Sheliach does, but with his primary purpose being to fulfill
these mitzvot as a daily, administrative task. One can look to a Parnass to
know what it means to be a good Jew and excellent teacher.
The last type of Paqid we'll examine is the Meturgeman
or Zaken. This officer is in charge, under the supervision of the Bet Din,
of the primary and secondary schools in the community, and the training of
children for Bar/Bat Mitzvah. The exceptional literacy among Jews is directly
attributable to this office and the effort that was expended in education.
During the dark ages when even kings could not read, Jewish children could read.
Many of these offices are used in the Nazarean
Codicil, using an English translation of each.
The office of Masoret is know as Evangelist in
the Nazarean Codicil.
The Sheliach is the Apostle or Bishop.
The Darshan is Prophet.
The Parnasim are Deacons or Pastors.
And the Meturgeman is Teacher or Elder.
A common way to display the list of all the offices of
a synagogue and of the types of teachers is to use a diagram as follows:
|
|
Hakham/Dayyan |
|
|
Hakham/Dayyan |
(These are the Bet Din) |
Hakham/Dayyan |
|
Sheliach/Apostle/Bishop |
|
Masoret/Evangelist |
|
|
Darshan/Prophet |
|
|
Parnass/Deacon/Pastor |
|
Parnass/Deacon/Pastor |
|
|
Parnass/Deacon/Pastor |
|