09/01/14: Yom Teruah vs Rosh Hashanna
JewishEncylopedia: New Year
Based on the sighting of the new moon as stated in the Torah, Yom Teruah will begin at sunset on Friday, September 26, 2014 and continue until sunset on Saturday September 27, 2014.
Happy Yom Teruah!
WORK IN PROGRESS...
another good reference How the Day of Shouting Became Rosh Hashanah by Nehemia Gordon
New Year
By Isidore Singer, J. F. McLaughlin, Wilhelm Bacher, Judah David Eisenstein
Biblical Data:
In the earliest times the Hebrew year began in autumn with the opening of the economic year. There followed in regular succession the seasons of seed-sowing, growth and ripening of the corn under the influence of the former and the latter rains, harvest and ingathering of the fruits. In harmony with this was the order of the great agricultural festivals, according to the oldest legislation, namely, the feast of unleavened bread at the beginning of the barley harvest, in the month of Abib; the feast of harvest, seven weeks later; and the feast of ingathering at the going out or turn of the year (; see Ex. xxiii. 14-17; xxxiv. 18, 22-23; Deut. xvi. 1-16).
This system of dating the New-Year is that which was adopted by the Semites generally, while other peoples, as the Greeks and Persians, began the year in spring, both methods of reckoning being primarily agricultural and based on the seasons of seed-time and harvest.
Based on the sighting of the new moon as stated in the Torah, Yom Teruah will begin at sunset on Friday, September 26, 2014 and continue until sunset on Saturday September 27, 2014.
Happy Yom Teruah!
WORK IN PROGRESS...
another good reference How the Day of Shouting Became Rosh Hashanah by Nehemia Gordon
Confirmed on Jewish Virtual Library: Jewish Calendar:The "first month" of the Jewish calendar is the month of Nissan, in the spring, when Passover occurs. However, the Jewish New Year is in Tishri, the seventh month, and that is when the year number is increased.The year number is increased in the seventh month? The traditional Jewish New Year known as Rosh Hashannah (head of months) is not found anywhere in the Tanakh; therefore, it is tradition. On the same day that Rosh Hashannah is celebrated, Yom Teruah (day of shouting; commanded from the Torah (see Lev 23:23-25; Nu 29:1-6)) is celebrated. Both Rosh Hashannah and Yom Teruah are on the first day of the seventh month; however, the day is most recoginized for being Rosh Hashannah (or the Jewish New Year). The first day of the first month is commonly understood as the new year. The New Year, the one in the first month, is in fact, defined as the beginning of months in Exodus 12 which shows it was selected by YHWH as a remembrance for His leading the children of Israel from Egypt with a strong hand. It is defined based on the ripeness of aviv and leads to preparations for Passover. So, let's examine the tradition, commonly known as Rosh Hashannah, which starts the traditional "new year" in the fall when we are told, in Exodus 12, the first month begins in the spring. Exodus Chapter 12 1 And YHWH spoke unto Moses and Aaron in the land of Egypt, saying: 2 'This month shall be unto you the beginning of months; it shall be the first month of the year to you. Leviticus Chapter 23 24 Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation. 25 Ye shall do no manner of servile work; and ye shall bring an offering made by fire unto YHWH. Numbers Chapter 29 1 And in the seventh month, on the first day of the month, ye shall have a holy convocation: ye shall do no manner of servile work; it is a day of blowing the horn unto you. | ||
New Year
By Isidore Singer, J. F. McLaughlin, Wilhelm Bacher, Judah David Eisenstein
Biblical Data:
In the earliest times the Hebrew year began in autumn with the opening of the economic year. There followed in regular succession the seasons of seed-sowing, growth and ripening of the corn under the influence of the former and the latter rains, harvest and ingathering of the fruits. In harmony with this was the order of the great agricultural festivals, according to the oldest legislation, namely, the feast of unleavened bread at the beginning of the barley harvest, in the month of Abib; the feast of harvest, seven weeks later; and the feast of ingathering at the going out or turn of the year (; see Ex. xxiii. 14-17; xxxiv. 18, 22-23; Deut. xvi. 1-16).
Even the American culture has an economic year beginning in the fall. It is called the corporate fiscal year. 14 Three times thou shalt keep a feast unto Me in the year. 15 The feast of unleavened bread shalt thou keep; seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib -- for in it thou camest out from Egypt; and none shall appear before Me empty; 16 and the feast of harvest, the first-fruits of thy labours, which thou sowest in the field; and the feast of ingathering, at the end of the year, when thou gatherest in thy labours out of the field. 17 Three times in the year all thy males shall appear before the Lord YHWH. Exodus Chapter 34 23 Three times in the year shall all thy males appear before the Lord YHWH, the God of Israel. Deuteronomy Chapter 16 16 Three times in a year shall all thy males appear before YHWH thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before YHWH empty; | ||
This system of dating the New-Year is that which was adopted by the Semites generally, while other peoples, as the Greeks and Persians, began the year in spring, both methods of reckoning being primarily agricultural and based on the seasons of seed-time and harvest.
12/29/09: Kosher: Jewish vs. Biblical
Avram Yehoshua and the people and organizations quoted on seedofabraham.net are in no way associated with peshat.com and views expressed here.
To abstain from all unclean animals (food), is Torah (the first five books of the Bible: Genesis through Deuteronomy). To 'keep kosher' the Jewish way, is both Torah and rabbinic. There is a big difference. God requires that we eat only clean meat (Torah: Lev. 11 and Deut. 14), and so do the Rabbis. But the Rabbis go further. Keeping kosher means that one doesn't eat any dairy products with meat. The Rabbis say that one cannot have cheese with clean meat, or even use a plate for meat, that once had cheese on it.
The separation of dairy and meat, with the rabbinic injunction that it's sin if one violates it, is based on the Scripture about not boiling a kid in its mother's milk. The rabbinic view is that one should not eat meat and dairy together thereby avoiding the possibility of breaking the Commandment.1 Of course, God never says in this Commandment that one can't eat meat and dairy together, but this is how the Rabbis have interpreted it.
This rabbinic rule came about through a perverse interpretation of Exodus 23:19 (the same verse being repeated in Ex. 34:26 and Deut. 14:21). The proper understanding of this verse deals with the ancient Egyptian and Canaanite idolatrous fertility rite.2 The liquid (milk), was sprinkled over the fields by the pagans, after the fall harvest, 'to ensure' a bountiful harvest from their god or goddess, for next year. Exodus 23:19 reads:
'The first of the first fruits of your Land you must bring into the House of Yahveh your God. You must not boil a kid in his mother's milk.'
Kosher: Jewish vs. Biblical
by Avram Yehoshua
by Avram Yehoshua
To abstain from all unclean animals (food), is Torah (the first five books of the Bible: Genesis through Deuteronomy). To 'keep kosher' the Jewish way, is both Torah and rabbinic. There is a big difference. God requires that we eat only clean meat (Torah: Lev. 11 and Deut. 14), and so do the Rabbis. But the Rabbis go further. Keeping kosher means that one doesn't eat any dairy products with meat. The Rabbis say that one cannot have cheese with clean meat, or even use a plate for meat, that once had cheese on it.
The separation of dairy and meat, with the rabbinic injunction that it's sin if one violates it, is based on the Scripture about not boiling a kid in its mother's milk. The rabbinic view is that one should not eat meat and dairy together thereby avoiding the possibility of breaking the Commandment.1 Of course, God never says in this Commandment that one can't eat meat and dairy together, but this is how the Rabbis have interpreted it.
Exodus Chapter 23 19 The choicest first-fruits of thy land thou shalt bring into the house of YHWH thy God. Thou shalt not seethe a kid in its mother's milk. Exodus Chapter 34 26 The choicest first-fruits of thy land thou shalt bring unto the house of YHWH thy God. Thou shalt not seethe a kid in its mother's milk.' Deuteronomy Chapter 14 21 Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto YHWH thy God. Thou shalt not seethe a kid in its mother's milk. | ||
This rabbinic rule came about through a perverse interpretation of Exodus 23:19 (the same verse being repeated in Ex. 34:26 and Deut. 14:21). The proper understanding of this verse deals with the ancient Egyptian and Canaanite idolatrous fertility rite.2 The liquid (milk), was sprinkled over the fields by the pagans, after the fall harvest, 'to ensure' a bountiful harvest from their god or goddess, for next year. Exodus 23:19 reads:
'The first of the first fruits of your Land you must bring into the House of Yahveh your God. You must not boil a kid in his mother's milk.'
From Manners and Customs of the BibleAs this injunction is put in connection with sacrifices and festivals, it seems to have referred to some idolatrous practices of the heathen. Cudworth says, on the authority of an ancient Karaite Comment on the Pentateuch, that it was an ancient heathen custom to boil a kid in the dam's milk, and then besprinkle with it all the trees, fields, gardens, and orchards. This was done at the close of their harvests for the purpose of making trees and fields more fruitful the following year. It will be noticed that the injunction of the text is given in connection with the feast of harvest. | ||
Yaaqov Ben Yisrael & Jodell Onstott are in no way associated with peshat.com and views expressed here.
Is the Pronunciation of the Name YHWH Lost?
האם ההגוּי שׁל השׁם יהוה אבוּד
By: Yaaqov Ben Yisrael
Edited by Jodell Onstott
In the book of Exodus, we are introduced to the name of the Creator. This is not to say that His name was not used prior; yet we are given a more personal introduction to His name.
From Exodus 3:15
Elohiym (God) again spoke to Moshe (Moses), thus you shall speak to the sons of Yisrael (Israel), Y'HWaH God of your fathers God of Avraham (Abraham) God of Yitshaq (Isaac) God of Yaaqov (Jacob) sent me to you; this is My name from everlasting, and this is my mention generation to generation. (YBY Translation) Exodus 3:15
We are further told in Joel 3:5:
And it shall be, all who call upon the name Y'HWaH shall be delivered; for in mount Tsiyyon (Zion) and in Yerushalayim (Jerusalem) shall be deliverance, like Y'HWaH said, and in the remnants who shall be called. (YBY Translation)1
Seeing that YHWH's name and mention has been given, and He tells us to use his name throughout our generations, even commanding us to call upon his name for deliverance, you would think we would know how to pronounce His name.
According to many Biblical scholars, among all religious affiliations, there exists a consensus of opinion that the true pronunciation of this name has been lost. That there is no way to know for certain the true pronunciation of the Creator's name.
In this paper, we will examine the Biblical evidence for this pronunciation. We will investigate the vowels and accents left to us by the Masoretes2, as well as many compound usages. We will discover the reason that the traditional Masoretic Text (MT) has left us in a state of ignorance regarding the pronunciation of the Creator's name. By using simple rules of Hebrew grammar, we will try to reproduce possible pronunciations.
האם ההגוּי שׁל השׁם יהוה אבוּד
By: Yaaqov Ben Yisrael
Edited by Jodell Onstott
In the book of Exodus, we are introduced to the name of the Creator. This is not to say that His name was not used prior; yet we are given a more personal introduction to His name.
The author states that zeker means "mention" and the JPS translates it to be "memorial". Perhaps, a more direct translation might be "remembrance". wiktionary.com defines "remembrance" as that which serves to keep in or bring to mind; a memorial; a token; a memento; a souvenir; a memorandum or note of something to be remembered. In this case, the name by which God is to be remembered. 15 And God said moreover unto Moses: 'Thus shalt thou say unto the children of Israel: YHWH, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. Micah Chapter 4 5 For let all the peoples walk each one in the name of its god, but we will walk in the name of YHWH our God for ever and ever. | ||
From Exodus 3:15
וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם | זֶה שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר
Elohiym (God) again spoke to Moshe (Moses), thus you shall speak to the sons of Yisrael (Israel), Y'HWaH God of your fathers God of Avraham (Abraham) God of Yitshaq (Isaac) God of Yaaqov (Jacob) sent me to you; this is My name from everlasting, and this is my mention generation to generation. (YBY Translation) Exodus 3:15
Joel Chapter 3 5 And it shall come to pass, that whosoever shall call on the name of YHWH shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as YHWH hath said, and among the remnant those whom YHWH shall call. | ||
We are further told in Joel 3:5:
וְהָיָה כֹּל אֲשֶׁר יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט | כִּי בְּהַר צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא
And it shall be, all who call upon the name Y'HWaH shall be delivered; for in mount Tsiyyon (Zion) and in Yerushalayim (Jerusalem) shall be deliverance, like Y'HWaH said, and in the remnants who shall be called. (YBY Translation)1
Seeing that YHWH's name and mention has been given, and He tells us to use his name throughout our generations, even commanding us to call upon his name for deliverance, you would think we would know how to pronounce His name.
According to many Biblical scholars, among all religious affiliations, there exists a consensus of opinion that the true pronunciation of this name has been lost. That there is no way to know for certain the true pronunciation of the Creator's name.
In this paper, we will examine the Biblical evidence for this pronunciation. We will investigate the vowels and accents left to us by the Masoretes2, as well as many compound usages. We will discover the reason that the traditional Masoretic Text (MT) has left us in a state of ignorance regarding the pronunciation of the Creator's name. By using simple rules of Hebrew grammar, we will try to reproduce possible pronunciations.
06/01/09: Who is born a Jew?
Beta-Gershom.org (i.e. half-Jewish.org), and the people and organizations quoted on Beta-Gershom.org (i.e. half-Jewish.org), are in no way associated with peshat.com and views expressed here.
The question of who is born a Jew has been much debated. We consider first the views of Orthodox Rabbinical Judaism and Karaite Judaism.
Orthodox Rabbinical Judaism considers that according to the Torah a person is born a Jew only if that person's Mother is Jewish. On the other hand, Karaite Judaism considers that according to the Torah a person is born a Jew only if that person's Father is Jewish.
We will examine the two readings in the Pentateuch that imply a status of the child of Israelite intermarriage to a non-Israelite. We will examine these two readings in light of the Rabbinical position as well as in light of the Karaite position. The two readings are: from Deuteronomy 7:3-4, and Leviticus 24:10-16.
First, from Deuteronomy 7:3-4 "Neither shall you make marriages with them; your daughter you shall not give unto his son, nor his daughter shall you take unto your son. For he will turn away your son from following Me, that you may serve other gods."
The first interpretation of this is as follows (we have added in brackets the interpretation of the text):
";Neither shall you make marriages with them; your daughter you shall not give unto his son ["he" being the Canaanite man, and "his son" being the son of that Canaanite man], nor his daughter [again "he" being the Canaanite man, and "his daughter" being the daughter of that Canaanite man] shall you take unto your son ["you" being the Israelite to whom the Torah speaks to, and "your son" being the son of that Israelite]. For he ["he" being the Canaanite man] will turn away your son ["your son" being the son of the Israelite] from following Me, that you may serve other gods. " In this interpretation, the concern expressed in the Torah is that the Israelite's son is given in marriage to a pagan woman and the pagan woman's father will teach paganism. In this interpretation there is no implication being made on the status of any possible offspring between the mixed couple.
Some commentary at the end of the article has been added for further clarification. Anyone having additional information - please add a comment. | ||
Who is born a Jew?
The question of who is born a Jew has been much debated. We consider first the views of Orthodox Rabbinical Judaism and Karaite Judaism.
Orthodox Rabbinical Judaism considers that according to the Torah a person is born a Jew only if that person's Mother is Jewish. On the other hand, Karaite Judaism considers that according to the Torah a person is born a Jew only if that person's Father is Jewish.
We will examine the two readings in the Pentateuch that imply a status of the child of Israelite intermarriage to a non-Israelite. We will examine these two readings in light of the Rabbinical position as well as in light of the Karaite position. The two readings are: from Deuteronomy 7:3-4, and Leviticus 24:10-16.
Deuteronomy Chapter 7 1 When YHWH thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; 2 and when YHWH thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them; 3 neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4 For he will turn away thy son from following Me, that they may serve other gods; so will the anger of YHWH be kindled against you, and He will destroy thee quickly. | ||
First, from Deuteronomy 7:3-4 "Neither shall you make marriages with them; your daughter you shall not give unto his son, nor his daughter shall you take unto your son. For he will turn away your son from following Me, that you may serve other gods."
The first interpretation of this is as follows (we have added in brackets the interpretation of the text):
";Neither shall you make marriages with them; your daughter you shall not give unto his son ["he" being the Canaanite man, and "his son" being the son of that Canaanite man], nor his daughter [again "he" being the Canaanite man, and "his daughter" being the daughter of that Canaanite man] shall you take unto your son ["you" being the Israelite to whom the Torah speaks to, and "your son" being the son of that Israelite]. For he ["he" being the Canaanite man] will turn away your son ["your son" being the son of the Israelite] from following Me, that you may serve other gods. " In this interpretation, the concern expressed in the Torah is that the Israelite's son is given in marriage to a pagan woman and the pagan woman's father will teach paganism. In this interpretation there is no implication being made on the status of any possible offspring between the mixed couple.
04/27/09: KJU Final Paper - Tahor and Qadosh
Karaite Jewish University, and the people and organizations quoted on kjuonline.com, are in no way associated with peshat.com and views expressed here.
Thanks Zvi for corrections to Hebrew grammar -- see comments...
On the relationship between Tahor and Qadosh
by Benjamin ben Daniel
(with Tanakh references from JPS 1917)
The children of Israel are instructed to be both Tahor (clean) and Qadosh (holy). While Tahor and Qadosh have different requirements and seem to have different goals, they can appear equally important to the reader of the Tanakh. Teaching the differences between the Tahor (clean) and the Tamei (unclean/defiled) as well as between the Qodesh (holiness) and the Chol (common/profane) is commanded; but this essay is not about those differences. This essay will explore the relationship between Qadosh and Tahor. Hopefully, this will lead to a greater understanding of their goals and how each is applied.
Thanks Zvi for corrections to Hebrew grammar -- see comments...
by Benjamin ben Daniel
(with Tanakh references from JPS 1917)
The children of Israel are instructed to be both Tahor (clean) and Qadosh (holy). While Tahor and Qadosh have different requirements and seem to have different goals, they can appear equally important to the reader of the Tanakh. Teaching the differences between the Tahor (clean) and the Tamei (unclean/defiled) as well as between the Qodesh (holiness) and the Chol (common/profane) is commanded; but this essay is not about those differences. This essay will explore the relationship between Qadosh and Tahor. Hopefully, this will lead to a greater understanding of their goals and how each is applied.
Leviticus Chapter 10 8 And YHWH spoke unto Aaron, saying: 9 'Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations. 10 And that ye may put difference between the holy and the common, and between the unclean and the clean; 11 and that ye may teach the children of Israel all the statutes which YHWH hath spoken unto them by the hand of Moses.' Ezekiel Chapter 22 26 Her priests have done violence to My law, and have profaned My holy things; they have put no difference between the holy and the common, neither have they taught difference between the unclean and the clean, and have hid their eyes from My sabbaths, and I am profaned among them. Ezekiel Chapter 44 23 And they shall teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean. | ||
02/08/09: Saying YHVH verses Adonay or Hashem
Yochanon Zaqantov, and the people and organizations quoted on KaraiteJudaism.org, are in no way associated with peshat.com and views expressed here.
When you hear our Rabbanite brothers, they use Hashem instead of his name. Hashem literally means "the name". Even some people will use Adonay instead, but why would one not use the name if its there in the Hebrew Text. We will be looking first at the reasoning for not speaking His Name. We will also examine the reasons for using his Name. So, lets examine the reason for not pronouncing the Name.
Saying YHVH verses Adonay or Hashem
By Yochanan Zaqantov
By Yochanan Zaqantov
When you hear our Rabbanite brothers, they use Hashem instead of his name. Hashem literally means "the name". Even some people will use Adonay instead, but why would one not use the name if its there in the Hebrew Text. We will be looking first at the reasoning for not speaking His Name. We will also examine the reasons for using his Name. So, lets examine the reason for not pronouncing the Name.
Referenced from: JewFAQ.org: The Name of G-d
Pronouncing the Name of God
Nothing in the Torah prohibits a person from pronouncing the Name of God. Indeed, it is evident from scripture that God's Name was pronounced routinely. Many common Hebrew names contain "Yah" or "Yahu," part of God's four-letter Name. The Name was pronounced as part of daily services in the Temple.
YHWH is God's name and His name is commonly used throughout the Tanakh -- by everyone, not just priests. 26 And the man bowed his head, and prostrated himself before YHWH. 27 And he said: 'Blessed be YHWH, the God of my master Abraham, who hath not forsaken His mercy and His truth toward my master; as for me, YHWH hath led me in the way to the house of my master's brethren.' Second Samuel Chapter 14 16 For the king will hear, to deliver his servant out of the hand of the man that would destroy me and my son together out of the inheritance of God. 17 Then thy handmaid said: Let, I pray thee, the word of my lord the king be for my comfort; for as an angel of God, so is my lord the king to discern good and bad; and YHWH thy God be with thee.' | ||
Continued from JewFAQ.org: The Name of G-d...
The Mishnah confirms that there was no prohibition against pronouncing The Name in ancient times. In fact, the Mishnah recommends using God's Name as a routine greeting to a fellow Jew. Berakhot 9:5. However, by the time of the Talmud, it was the custom to use substitute Names for God. Some rabbis asserted that a person who pronounces YHVH according to its letters (instead of using a substitute) has no place in the World to Come, and should be put to death. Instead of pronouncing the four-letter Name, we usually substitute the Name "Adonai," or simply say "Ha-Shem" (lit. The Name).
01/31/09: A Jewish view of "satan"
Gretchen S., and the people and organizations quoted on her site, are in no way associated with peshat.com and views expressed here.
A Jewish view of "satan"
by Gretchen S.
Here is a bit about the Jewish view of Satan, as opposed to the ****ian devil. Again, Judaism has no devil, there is no embodiment of evil who tempts us, as in ****ianity. The Jewish view is very different than that portrayed by ****ains. I hope this will be clear by the end of this post.
First of all, the Hebrew word satan (sin-tet-nun sofit) means an adversary or accuser. It is used this way in Numbers 22:22. "And G-d's anger was kindled because he went; and the angel of the L-rd stood in the way as an *adversary* against him...." The word marked with *'s and translated as adversary is satan (actually l'satan, l' being a prefix that in the context gives the meaning "as"). Likewise in Numbers 22:32, part of the same story about Bilaam.
by Gretchen S.
Here is a bit about the Jewish view of Satan, as opposed to the ****ian devil. Again, Judaism has no devil, there is no embodiment of evil who tempts us, as in ****ianity. The Jewish view is very different than that portrayed by ****ains. I hope this will be clear by the end of this post.
First of all, the Hebrew word satan (sin-tet-nun sofit) means an adversary or accuser. It is used this way in Numbers 22:22. "And G-d's anger was kindled because he went; and the angel of the L-rd stood in the way as an *adversary* against him...." The word marked with *'s and translated as adversary is satan (actually l'satan, l' being a prefix that in the context gives the meaning "as"). Likewise in Numbers 22:32, part of the same story about Bilaam.
satan' -- Adversary 21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. 22 And God's anger was kindled because he went; and the angel of YHWH placed himself in the way for an adversary against him. -- Now he was riding upon his ass, and his two servants were with him. -- 23 And the ass saw the angel of YHWH standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way. Numbers Chapter 22 31 Then YHWH opened the eyes of Balaam, and he saw the angel of YHWH standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face. 32 And the angel of YHWH said unto him: 'Wherefore hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is contrary unto me; 33 and the ass saw me, and turned aside before me these three times; unless she had turned aside from me, surely now I had even slain thee, and saved her alive.' | ||