MOVING MOUNTAINS
by Jeremy Chance Springfield
7/1/2024
A believer’s life is anything but normal. We live in the sea of the supernatural; beings of flesh empowered by spirit to elevate a broken world back into a place where the Divine is as commonplace as the mundane.
The Bible’s testimony is a perfect example of this truth: reality resonates with the Presence of heaven’s King humming in every atom of creation. If we have ears to hear it, then we are oriented to partake of His plan for fixing all that is shattered by sin. Our role in this is as key pieces of the Master’s masterpiece, for we were made to steward all of creation in His stead, but we shunned that supernal responsibility to court vanity for a moment, and now we cope with the catastrophic remnants of that rebellion rippling throughout all the worlds.
The Bible’s testimony is a perfect example of this truth: reality resonates with the Presence of heaven’s King humming in every atom of creation. If we have ears to hear it, then we are oriented to partake of His plan for fixing all that is shattered by sin. Our role in this is as key pieces of the Master’s masterpiece, for we were made to steward all of creation in His stead, but we shunned that supernal responsibility to court vanity for a moment, and now we cope with the catastrophic remnants of that rebellion rippling throughout all the worlds.
Redemption demands a dedication to the Divine’s dream of a creation whose stewards are restored in total allegiance to Him. It is our Messianic mission to prepare the world for its ultimate restoration. The words of Isaiah 40:3-4 state well the task before us.
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3 The voice of him crying in [the] wilderness: "You must clear the way of YHWH! You must make straight in [the] desert a raised path for our Deity!
4 Every valley shall be lifted, and every mountain and hill lowered, and the crooked be straightened, and the impasse a plain!" |
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Whatever obstacles impeding the process of redemption must be removed. The road to the rectification of all things is dependent upon His people to be free from all impediments. The prophet emphasizes this with physical descriptions of encumbrances such as meandering paths and precipitous mountains that must all be removed to make the way clear without any hindrances.
This mission is not impossible, for again—we are immersed in a supernatural world, and nothing stands in the way of what the Creator desires to accomplish in us and through us for the restoration of all things—except our own disconnect from inhabiting the faithful authority wherein we were made to stand.
After that rebellion of Adam so long ago, we were ordained again to Eden’s calling as we stood at Mount Sinai and received the summons to be a people representing the will of heaven to the hearts of the world. Even that consecration did not come without a show of Divine coercion, for so we read in the Talmud Bavli, Shabbat 88a, of an astonishing event which occurred to Israel to compel acceptance of the Torah.
This mission is not impossible, for again—we are immersed in a supernatural world, and nothing stands in the way of what the Creator desires to accomplish in us and through us for the restoration of all things—except our own disconnect from inhabiting the faithful authority wherein we were made to stand.
After that rebellion of Adam so long ago, we were ordained again to Eden’s calling as we stood at Mount Sinai and received the summons to be a people representing the will of heaven to the hearts of the world. Even that consecration did not come without a show of Divine coercion, for so we read in the Talmud Bavli, Shabbat 88a, of an astonishing event which occurred to Israel to compel acceptance of the Torah.
The Talmud presents a novel explanation for a unique wording contained in Exodus 19:17. This astonishing suggestion was based on the usage of the Scripture’s word B’TACHTITH “at the underside,” which is a conjugation of the term TACHAT, meaning “underneath.”
The assertion being made is the Creator enacted His authority over creation and—in an effort to force Israel to accept Torah—removed Mount Sinai from the earth and held it aloft over the heads of the tribes to threaten them with destruction if they did not comply with the covenant. While such an idea may initially seem absurd or barbaric, the intent is to display the truth that He alone is responsible for man’s very existence, and if we are to have any hope of a future, we must ally ourselves with His vision for mankind. That vision means we stand as His faithful representatives, heralding His will—the Torah—into the world.
Our prime struggle now is to reinvest our very beings with the faithfulness which with man was originally endowed in order to exhibit that authority. Such a task may seem utterly monumental, but we should let not the sheer immensity of the restoration of reality itself quell us or be the cause to quit our calling. Our reclamation of divine authority is the responsibility for each believer to champion in his time in this world.
Yeshua provides an insightful view of what such a life of responsible trust can accomplish for the believer in an incident recorded in Matthew 21:18-22.
Our prime struggle now is to reinvest our very beings with the faithfulness which with man was originally endowed in order to exhibit that authority. Such a task may seem utterly monumental, but we should let not the sheer immensity of the restoration of reality itself quell us or be the cause to quit our calling. Our reclamation of divine authority is the responsibility for each believer to champion in his time in this world.
Yeshua provides an insightful view of what such a life of responsible trust can accomplish for the believer in an incident recorded in Matthew 21:18-22.
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18 Yet, at the dawn, when he returned to the city, he hungered,
19 and he saw one fig tree in the path, and he came unto it, and did not find on it a thing, except if leaves only. And he said, “Let no further fruits be on you forever!” And immediately the fig tree dried up. 20 And the students, they saw, and they marveled, and were saying, “How in the son of an hour the fig tree dried up!” 21 Yeshua replied, and said to them, “Amin! I say to you that if in you shall be trust, and you not be divided, not only this shall you do to the fig tree, but also to this mountain should you say that you must be lifted up and fall into the sea, it shall be so! 22 And every thing that you shall ask in prayer, and you shall trust [to be so], you shall acquire.” |
This passage contains two aspects conveying one concept: the command against the fig tree and the assertion that trust can accomplish the moving of mountains. The latter immediately stands out in its obvious link to the rabbinic claim that Mount Sinai was itself lifted from the earth to prove the authority of the Holy One over His creation. Before delving into that concept of “moving mountains,” however, we must address the situation regarding the fig tree, for it factors into the topic in a vital manner.
The situation of a fig tree not possessing any figs and being condemned for such may seem bizarre or unfair. Such a reaction is only intensified by the detail in the parallel account found in Mark 11:13 which says: “for it was not the time of [ripe] figs.” This would seem to indicate that Yeshua’s frustration with the tree was unwarranted. The reality is that in most healthy fig trees it is not uncommon for unripe figs to overwinter into the spring season, especially in those varieties which produce figs twice a year. This means some manner of figs would likely be expected upon the tree even in off-season. But in truth, even this factor is not the reason for His actions in targeting the tree with a show of spiritual authority over reality.
The situation of a fig tree not possessing any figs and being condemned for such may seem bizarre or unfair. Such a reaction is only intensified by the detail in the parallel account found in Mark 11:13 which says: “for it was not the time of [ripe] figs.” This would seem to indicate that Yeshua’s frustration with the tree was unwarranted. The reality is that in most healthy fig trees it is not uncommon for unripe figs to overwinter into the spring season, especially in those varieties which produce figs twice a year. This means some manner of figs would likely be expected upon the tree even in off-season. But in truth, even this factor is not the reason for His actions in targeting the tree with a show of spiritual authority over reality.
To appreciate what is going on here, we need to first understand this from a Torah-based perspective. The Torah generally prohibits the destruction of fruit-bearing trees, as per the implications of Deuteronomy 20:20.
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Only a tree which you know that it is not a tree for food shall you destroy and cut down…
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However, Jewish law does permit such an action when a tree no longer produces viable fruits, as explained in the Talmud Bavli, Bava Kamma 91b.
From the assessment of Judaism, we see that destroying a tree is acceptable even if it is a fruit tree that would otherwise be useful for food if it is barren. While this would appear to easily resolve the delicate factors of the situation, there is yet another detail to consider that bears upon Yeshua’s action.
To destroy a fig tree at all was a huge matter due to the understanding of its unique nature, as explained in the Mishnah, Kilayim 6:5.
To destroy a fig tree at all was a huge matter due to the understanding of its unique nature, as explained in the Mishnah, Kilayim 6:5.
The idea here is that from a legal standpoint, one could view any tree as “barren” in that it does not typically always have fruit upon it—except for the olive tree and the fig tree. This would entail that destroying a tree from those two exceptions is a serious matter.
Indeed, returning to the passage from the Talmud, we see that one rabbi attributed the untimely loss of his son to just such an act.
Indeed, returning to the passage from the Talmud, we see that one rabbi attributed the untimely loss of his son to just such an act.
Understanding these sentiments brings us to better appreciate Yeshua’s action towards the fig tree: it was by no means a small matter for Him to command its destruction. Why, then, would He conduct himself in such a way? The intent was to address the believer’s aim to walk in trust at all times. Yeshua’s actions declared His exalted spiritual authority to do what otherwise is typically forbidden in Torah. This assertion may seem strange or an attribution of blame against Yeshua, but please continue to read and you will find that the incredible resolution to what was really going on will be made clear.
The explanation Yeshua provides to His astonished students is about the power of trust being sufficient to move mountains. This phrase is popularly touted by believers as proof of the scale of miracles one can do with even the most minimal degree of trust in the Creator. While the Holy One can certainly do any miracle through His people, Yeshua’s usage of this concept is presented within the context of the spiritual authority gained by trusting the Creator rather than merely accomplishing a miraculous act.
This phrase “move mountains” is very significant, and shall be addressed at further length in this study, but first we must focus on the assertion of these words being in the topic of a believer acting in divine authority in order to establish this as the legitimate intent of His words.
The explanation Yeshua provides to His astonished students is about the power of trust being sufficient to move mountains. This phrase is popularly touted by believers as proof of the scale of miracles one can do with even the most minimal degree of trust in the Creator. While the Holy One can certainly do any miracle through His people, Yeshua’s usage of this concept is presented within the context of the spiritual authority gained by trusting the Creator rather than merely accomplishing a miraculous act.
This phrase “move mountains” is very significant, and shall be addressed at further length in this study, but first we must focus on the assertion of these words being in the topic of a believer acting in divine authority in order to establish this as the legitimate intent of His words.
The clarification of this context of His words is also supported by His usage of the same phrase in a previous encounter, recorded in Matthew 17:14-21.
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14 And when they came to the crowd, they brought near to him a man, and he knelt upon his knees,
15 and said to him, “My master! Have compassion upon me! My son, he is a son of Egara, and evilly subjugated—for oh how many times into the fire he has fallen, and how many times into the water! 16 And I brought him near to your students, and they were not able to heal him!” 17 Yeshua replied, and said, “O generation who does not trust, and is perverse! Until when must I be with you? And until when must I endure you? You must bring him here to me!” 18 And Yeshua rebuked him, and the destructive spirit went forth from him, and the young man was healed from that hour! 19 Then the students, they came unto Yeshua, and they said to him, “For what were we not able to heal him?” 20 Yeshua said to them, “On account you do not trust. For amin! I say to you that if shall be in you trust as a grain of mustard, you shall say to this mountain: ‘You must depart from here!’ and it shall depart! And no thing shall overpower you. 21 Yet, this species does not go forth except by the Fast, and by the prayer.” |
This account, which is also recorded in greater detail in Mark 9:14-29, is all about the authority of the believer to overcome situations with no other recognizable solution. This is seen most clearly in the mention of the man’s son being a “son of Egara.” In this instance the Aramaic text of the Peshitta New Testament deviates significantly from the traditionally accepted Greek texts. While the Greek manuscripts read selaniazomai “moon-struck,” meaning “a lunatic,” the Aramaic term EGARA literally means “rooftop female.”
Who is Egara? This is the Aramaic name of a demon not mentioned elsewhere in the Bible, but who is mentioned several times throughout ancient Jewish texts—and her existence, spiritual authority, and the harm she is said to cause are absolutely significant to the topic at hand.
Let us examine now several Jewish texts addressing her in order to grasp what the Peshitta’s unique reading is conveying to us. The first passage of interest is in the Talmud Bavli, Pesachim 111b, which provides key information about such foul entities.
Let us examine now several Jewish texts addressing her in order to grasp what the Peshitta’s unique reading is conveying to us. The first passage of interest is in the Talmud Bavli, Pesachim 111b, which provides key information about such foul entities.
This passage tells us specifically that this certain species of demon dwells upon the rooftops of houses. The assertion is that this is a species of demonic entity known as a RESHEF “spark,” and it poses a legitimate danger towards people.
Elsewhere, in the Talmud Bavli, Berachot 5a, it reveals that the potential for attacks from such beings—as understood from the wording of Job 5:7—come specifically at night as well as offering a spiritual defense against their harm.
When one lays down at night there could potentially be a likelihood of demonic attack, and the remedy is quoting the Torah—in particular the Shema, a term used to reference Deuteronomy 6:4, professing one’s allegiance to the singular Creator’s authority over all things.
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Hear, Yisra’el, YHWH your Deity, YHWH is one!
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This idea is further addressed in the text of Bemidbar Rabbah 12:3, which admits the reality of such beings by quoting Psalm 91:5, and then names the specific spiritual threat and how they are to be combated.
The text refers to the demon of the rooftop as “Agrat, daughter of Machalat,” and admits that she has an authority to terrorize during the darkness of night. This AGRAT is the Hebrew version of the Aramaic name Egara. The full Hebrew expression of her name is AGRAT BAT MACHALAT, meaning "Rooftop Female, Daughter of the Writher."
Due to the potential threat she poses, the Talmud Bavli, Pesachim 112b, cautions believers to refrain from going about at night—when her authority is enacted—so that she does not cause a very specific type of harm.
The text tells us specifically that she and her type of demon possess authority “to [make one] writhe.” This is to say that it can cause unintended movements that are detrimental to the individual. It is important to note this feature of their authority, for it allows us to return to the passage quoted previously from Matthew 17 and consider the ailment of the son of whom his own father declared was “a son of” Egara [a Semitic idiomatic construct meaning “one of” that demon’s victims]—his body would suddenly throw itself into fire or water at times, causing all manner of injury and potential threat to life.
Yeshua liberates the youth from this demon without any resistance, healing the boy from his malady in a moment. This ease of exorcising Egara / Agrat when His own students were unable to do likewise prompts an inquiry to how He could so effectively eliminate the persistent threat. Yeshua’s response is markedly different in the Aramaic of the Peshitta than it is in the Greek-based versions.
The phrasing of Yeshua’s words in Matthew 17 is typically presented as if he meant that type of demon only left through the action of “fasting and praying,” but the Greek text literally reads: EN PROSEUCHE KAI NESTEIA “by a fast and a prayer.”
The phrasing of Yeshua’s words in Matthew 17 is typically presented as if he meant that type of demon only left through the action of “fasting and praying,” but the Greek text literally reads: EN PROSEUCHE KAI NESTEIA “by a fast and a prayer.”
This clarification implies a subtle distinction in that both are nouns in the Greek, not verbs. Although obviously to complete a fast and a prayer entails actions, the fact that they are nouns points to the reality that the Greek slightly misunderstood the Aramaic from which it came.
In nuanced distinction to the Greek, the Aramaic presents the two terms as emphatic nouns, so that Yeshua literally says it is only “by the Fast, and by the prayer” that the demon would leave. The Greek reads: “a fast / a prayer,” while the Aramaic reads: “the Fast / the prayer.”
In nuanced distinction to the Greek, the Aramaic presents the two terms as emphatic nouns, so that Yeshua literally says it is only “by the Fast, and by the prayer” that the demon would leave. The Greek reads: “a fast / a prayer,” while the Aramaic reads: “the Fast / the prayer.”
What is the meaning of this very subtle difference?
This mention of TZOMA “the Fast” is a reference to Yom Kippur “the Day of Atonement,” whereupon it is incumbent for every believer to observe a fast [see: Leviticus 16:29-31 & 23:26-32].
This mention of TZOMA “the Fast” is a reference to Yom Kippur “the Day of Atonement,” whereupon it is incumbent for every believer to observe a fast [see: Leviticus 16:29-31 & 23:26-32].
The Peshitta’s reading conveys that it was not just any act of fasting that would cast out the demon, but rather, the divinely-ordered fast that occurs on Yom Kippur itself—“The Fast” commanded in Torah, which necessitates personal repentance for the accomplishment of atonement—that is, for spiritual restoration to occur, as Leviticus 16:30 explains.
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For on that day he shall atone for you, to cleanse you from all your sins, that you be clean before YHWH.
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Notably, the Aramaic language calls Yom Kippur by the title TZOMA “The Fast” two other times in the New Testament.
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And we were there an extended time—until had passed even the day of the Fast of the Yihudaye… ~ Acts 27:8 |
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You shall not, therefore, deprive one another, except when that you two agree on a time, that you be occupied with the Fast, and with the prayer—then return again to the matter, that Satana shall not tempt you on account of the lust of your bodies. ~ 1st Corinthians 7:5 |
Also, the mention of TZELUTHA “the prayer” refers to the Amidah prayer instituted during the 2nd Temple period—of which Yeshua would have grown up hearing and reciting Himself—and is still uttered by believers daily as well as several times during the prayer service on Yom Kippur.
This special Amidah prayer repeated several times on Yom Kippur is also known in the Aramaic as TZELUTHA “the prayer,” as clarified twice in the Zohar.
Both passages use the Aramaic term TZELUTHA for “the prayer” of the Amidah.
Therefore, the Aramaic reading of Yeshua’s words, while nearly identical to the Greek, offers in their nuance a clarity of what He actually intended to be understood: the species of demon could typically only be exorcized by observance of the fast and the prayer made upon Yom Kippur “the Day of Atonement.”
This clarification of Yeshua’s meaning in Matthew 17 aligns with His actions in Matthew 21, where He cursed the fig tree from ever again bearing figs. Both incidents display Him acting in a way that goes beyond what the assumed Torah allowances are for the situation. He destroyed a fig tree—which is typically not permitted according to the recognized intent of the Torah, and He healed a man from a demon which can typically only happen by the faithful authority of the high priest on Yom Kippur.
What is this telling us?
The answer is found in the linking concept of being able to “move mountains”—a concept which Yeshua mentions in both accounts.
It may perhaps come as a surprise, but the idea of being able to “move mountains” is not exclusive to Yeshua’s ministry. Rather, the notion is a conceptual idiom in Judaism that is expressed in repeated passages throughout ancient Jewish works, and it is not understood as a literal thing by any means. Rather, it signifies an ability to address a difficult technical situation from the Torah and arrive at a solution that makes complete sense and removes the perceived issue.
Therefore, the Aramaic reading of Yeshua’s words, while nearly identical to the Greek, offers in their nuance a clarity of what He actually intended to be understood: the species of demon could typically only be exorcized by observance of the fast and the prayer made upon Yom Kippur “the Day of Atonement.”
This clarification of Yeshua’s meaning in Matthew 17 aligns with His actions in Matthew 21, where He cursed the fig tree from ever again bearing figs. Both incidents display Him acting in a way that goes beyond what the assumed Torah allowances are for the situation. He destroyed a fig tree—which is typically not permitted according to the recognized intent of the Torah, and He healed a man from a demon which can typically only happen by the faithful authority of the high priest on Yom Kippur.
What is this telling us?
The answer is found in the linking concept of being able to “move mountains”—a concept which Yeshua mentions in both accounts.
It may perhaps come as a surprise, but the idea of being able to “move mountains” is not exclusive to Yeshua’s ministry. Rather, the notion is a conceptual idiom in Judaism that is expressed in repeated passages throughout ancient Jewish works, and it is not understood as a literal thing by any means. Rather, it signifies an ability to address a difficult technical situation from the Torah and arrive at a solution that makes complete sense and removes the perceived issue.
Let us consider some of those passages and see that what Yeshua was saying was not meant literally, but rather, in line with how Judaism used the phrase in an idiomatic sense.
The first passage of relevance is found in the Talmud Bavli, Sanhedrin 24a.
The first passage of relevance is found in the Talmud Bavli, Sanhedrin 24a.
This claim about Reish Lakish, an extraordinary sage whose views appear throughout the Talmud, has his astonishing insight described as if he were moving mountains and grinding them down to nothing. The concept here regards what the religious concept of “a mountain” signified among the rabbis. It was not a literal thing, nor was it viewed in its prophetic sense, but rather, to mention a “mountain” in Jewish religious schools was to speak of a matter of Torah that seemed to be an issue that required a keen explanation in some way.
This can be seen in the mention of a dilemma concerning who, among two bright individuals, should be preferred to lead a Torah academy, as recorded in the Talmud Bavli, Horayot 14a.
This can be seen in the mention of a dilemma concerning who, among two bright individuals, should be preferred to lead a Torah academy, as recorded in the Talmud Bavli, Horayot 14a.
The passage refers to one individual who is referred to by the title “Sinai,” while the other individual is referred to as “the uprooter of mountains.” The title “Sinai” was given to one who was exceptionally a master concerning what the Torah itself says. The title “the uprooter of mountains” was given to one who was exceptionally insightful on resolving perceived issues within what the Torah says. While both are incredibly important, in the above situation the text reveals that although the “Sinai” candidate was chosen to lead, he yet deferred his seat instead to the “uprooter of mountains” candidate, and the latter became leader of the Torah academy for decades.
The reason that the “uprooter of mountains” position was given ultimate precedence even by the one who was chosen by majority opinion is that while it is one thing to be able to know the Torah as it is given, the ability to skillfully parse its words and meanings in such a way as to resolve apparent discrepancies implies a spiritual authority whose oversight will likely be far more relevant for the community of believers in application.
This is the context in which Yeshua presented His comments: not merely that any miracle could be accomplished by a believer, but rather, that a believer operating in the proper authority from his trust in the Creator could go beyond the prescribed understandings of what is allowed in order to make a necessary change in the situation that would not otherwise be possible. This is not done by merely flouting the Torah, but by one who studies the Word and therefore knows the Torah through and through, like Moses who presented it to Israel, who is thus able to perceive the nuances in it and the moments when a greater need arises to ultimately bring glory to the Creator.
The reason that the “uprooter of mountains” position was given ultimate precedence even by the one who was chosen by majority opinion is that while it is one thing to be able to know the Torah as it is given, the ability to skillfully parse its words and meanings in such a way as to resolve apparent discrepancies implies a spiritual authority whose oversight will likely be far more relevant for the community of believers in application.
This is the context in which Yeshua presented His comments: not merely that any miracle could be accomplished by a believer, but rather, that a believer operating in the proper authority from his trust in the Creator could go beyond the prescribed understandings of what is allowed in order to make a necessary change in the situation that would not otherwise be possible. This is not done by merely flouting the Torah, but by one who studies the Word and therefore knows the Torah through and through, like Moses who presented it to Israel, who is thus able to perceive the nuances in it and the moments when a greater need arises to ultimately bring glory to the Creator.
While this may sound strange to consider, a perfect example of just such a situation lay in the famous incident of the prophet Elijah and his contest with the prophets of Baal, as recorded in 1st Kings 18. In that famous account there is yet a huge mountain in the way of the Torah regarding what Elijah did.
This is seen initially in 1st Kings 18:21 in the words of Elijah.
This is seen initially in 1st Kings 18:21 in the words of Elijah.
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And Eliyahu came to all the people, and said, “Until when do you skip concerning two opposing sides? If YHWH is the Deity, you must go after Him! And if the Baal—you must go after him!” And the people did not reply him a word. |
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The Torah, in Deuteronomy 11:16, cautions to take heed that we do not worship any other deities except for the Creator. Elijah’s words border on encouraging one to do the opposite if the Creator’s reality is not clearly defined for them.
The situation continues in verses 24-25 as Elijah further explains what he wants to happen.
The situation continues in verses 24-25 as Elijah further explains what he wants to happen.
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24 And you call on [the] name of your deities, and I shall call on [the] name of YHWH. And the Deity who shall reply by fire—He is the Deity!” And all the people replied, and they said, “The word is good!”
25 And Eliyahu said to the prophets of Baal: “You must choose for yourself the one bull, and you must prepare it first, for you are the multitude—and you must call on [the] name of your deities—but no fire shall you set!” |
The Torah, in Exodus 34:15, prohibits sacrificing to other deities, but Elijah instructs them to do so even to the point of specifying which animal should be used for sacrifice.
The prophets of Baal followed his words, and then Elijah’s response to them is again confounded with a very problematic thing, as recorded in verse 27.
The prophets of Baal followed his words, and then Elijah’s response to them is again confounded with a very problematic thing, as recorded in verse 27.
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And it came to be at midday, then Eliyahu mocked them, and he said, “You must call with a great voice, for he is a deity! Perhaps he is meditating, or perhaps he moved on, or perhaps is journeying—unless he slumbers, and should be roused!”
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The Torah, in Exodus 23:13, clearly forbids even mentioning the names of the deities of the nations, and yet Elijah encourages the people to do just that in the act of worship.
Elijah then performs an act that he himself knew was against the Torah by building an altar atop Mount Carmel, as chronicled in verse 30.
Elijah then performs an act that he himself knew was against the Torah by building an altar atop Mount Carmel, as chronicled in verse 30.
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And Eliyahu said to all the people: “You must approach unto me!” And all the people approached unto him. And he restored the altar of YHWH that was ruined. |
The Torah, in Deuteronomy 12:5-7, limits sacrifices to the Most High as only occurring at the recognized Tabernacle itself (and at the time of Elijah, only at the Temple in Jerusalem). Elijah’s sacrifice atop Carmel was a blatant violation of this decree.
These details mean that Elijah acted in ways that are absolutely beyond the prohibitions of the Torah. Yet, he was in no way a false prophet—the fire fell from heaven and consumed the sacrifice to prove his cause was righteous. The Holy One condoned the prophet’s bizarre behavior.
These details mean that Elijah acted in ways that are absolutely beyond the prohibitions of the Torah. Yet, he was in no way a false prophet—the fire fell from heaven and consumed the sacrifice to prove his cause was righteous. The Holy One condoned the prophet’s bizarre behavior.
Therefore, how was he allowed to do such a thing?
Can we reconcile this act in any way?
Thankfully, Judaism says yes, we can.
Consider the assessment of a phrase from Deuteronomy 17:15 about obeying a prophet that is preserved in the Talmud Bavli, Yevamot 90b.
Can we reconcile this act in any way?
Thankfully, Judaism says yes, we can.
Consider the assessment of a phrase from Deuteronomy 17:15 about obeying a prophet that is preserved in the Talmud Bavli, Yevamot 90b.
This unique allowance is certainly strange, yet one must come to grips with the fact that the prophet Elijah absolutely acted in ways that the Torah strictly forbids, and yet his actions were not punished as sin. Rather, they were upheld and ultimately drew people closer to the Creator. This is because, as a prophet, he possessed a supernal authority to temporarily suspend those prohibitions of the Torah in order to ultimately prevent further idolatry from the people.
This is explained in the text of Mevo HaShearim 1:4 as a brief suspension for a very specific purpose under vary narrow conditions.
This is explained in the text of Mevo HaShearim 1:4 as a brief suspension for a very specific purpose under vary narrow conditions.
It is an incredible authority to even consider as possible, and yet the assertion is clear that a prophet possesses that divinely-recognized position to do so.
In fact, this notion of the authority to temporarily suspend a Torah prohibition is viewed as potentially being the only way to ensure the eventual acceptance of Torah—a view recorded in the Talmud Bavli, Menachot 99b.
In fact, this notion of the authority to temporarily suspend a Torah prohibition is viewed as potentially being the only way to ensure the eventual acceptance of Torah—a view recorded in the Talmud Bavli, Menachot 99b.
The assertion by Reish Lakish quotes from Exodus 34:1 as proof, implying that the Hebrew word ASHER—meaning “which”—can instead be read with the pronunciation of ASHAR—meaning “strengthened.” As the context is about the choice of Moses to break the covenant tablets of the Torah rather than allow the sinning people to enter into that binding agreement in such a wicked state, he is understanding that temporary action of delaying the ratification of the Torah as preserving the life of the nation so that they could later sincerely enter in without fear of destruction. Simply put, the willingness of Moses to shatter the tablets was for the good of the people at that very moment!
From these incidents we see two major figures from the Hebrew Scriptures suspending the Torah for a short time in order to accomplish a greater goal for the people of Israel: Moses and Elijah.
Interestingly, there is a detail that factors into all of this that cannot go unmentioned in the study: immediately prior to the events of Matthew 17, wherein Yeshua heals the demon-possessed youth and speaks of His authority to move mountains, we see another incident is chronicled that fits into the context of what has been learned thus far in the study.
In Matthew 17:1-13 is the account of the “transfiguration” of Yeshua. In that incredible event two other personages appear before the eyes of His students: Moses and Elijah! The two aspects of the context of Yeshua’s words about moving mountains are the Torah (Moses) and the authority of the prophet (Elijah)—one must know the established commandments in order to possess the spiritual authority to temporarily annul them for restoration to occur without sin. Both are understood as having temporarily suspended the Torah for the immediate welfare of the people.
From these incidents we see two major figures from the Hebrew Scriptures suspending the Torah for a short time in order to accomplish a greater goal for the people of Israel: Moses and Elijah.
Interestingly, there is a detail that factors into all of this that cannot go unmentioned in the study: immediately prior to the events of Matthew 17, wherein Yeshua heals the demon-possessed youth and speaks of His authority to move mountains, we see another incident is chronicled that fits into the context of what has been learned thus far in the study.
In Matthew 17:1-13 is the account of the “transfiguration” of Yeshua. In that incredible event two other personages appear before the eyes of His students: Moses and Elijah! The two aspects of the context of Yeshua’s words about moving mountains are the Torah (Moses) and the authority of the prophet (Elijah)—one must know the established commandments in order to possess the spiritual authority to temporarily annul them for restoration to occur without sin. Both are understood as having temporarily suspended the Torah for the immediate welfare of the people.
With all these details now in place, we can understand the actions of Yeshua in Matthew chapters 17 and 21 and His authority to go beyond the Torah’s allowances for that specific moment in time: He acted in His authority as a prophet, for so the New Testament labels Him as one as recently as Matthew 21:11--mere hours before He acts in that very capacity [and also in such places as: Matthew 13:57, 14:5; Luke 13:33, 20:6; John 4:44, 7:40, and others].
And so, the concept of “moving mountains” is all about the believer’s spiritual authority and functioning in that originally designed position of a steward of creation. In the two incidents where Yeshua brought up the concept of “moving mountains,” the possession of divine authority is absolutely what is being emphasized.
This proper perspective of the matter is essentially confirmed when we return to the text of Matthew 21 and pick back up in the passage where we initially left off at the beginning of this study—immediately after cursing the fig tree and explaining about the authority to “move mountains,” the very next verse can thus be read with new appreciation in 21:23.
And so, the concept of “moving mountains” is all about the believer’s spiritual authority and functioning in that originally designed position of a steward of creation. In the two incidents where Yeshua brought up the concept of “moving mountains,” the possession of divine authority is absolutely what is being emphasized.
This proper perspective of the matter is essentially confirmed when we return to the text of Matthew 21 and pick back up in the passage where we initially left off at the beginning of this study—immediately after cursing the fig tree and explaining about the authority to “move mountains,” the very next verse can thus be read with new appreciation in 21:23.
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And when Yeshua came to the Temple, the chief priests and the elders of the people drew near to him, while he taught, and they said to him, “By what authority do you perform these? And who gave to you this authority?” |
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Immediately after comments about the believer’s authority to “move mountains” when operating in proper trust, the scene changes to this discussion about the religious leadership’s doubt concerning Yeshua’s own spiritual authority.
This connective theme is not a coincidence, but rather, validates that the concepts He had just been teaching His students right outside the walls of Jerusalem were legitimately about Yeshua's own supernal authority to act with certainty and power.
This connective theme is not a coincidence, but rather, validates that the concepts He had just been teaching His students right outside the walls of Jerusalem were legitimately about Yeshua's own supernal authority to act with certainty and power.
Yeshua’s authority allowed Him to operate at a level most of us have never known. Still, that does not mean we are not without access to that same authority if we will but align ourselves to the Creator by the trust which we are all expected to possess as those committed to Him. Although the believer’s life is anything but normal, if we would but endeavor to learn His Torah and let our trust blossom into walking in our intended authority, then moving mountains will be as normal as it could ever get.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.