Prayer Request (for site updates, see below)
I was laid off from my full-time job awhile ago. After a lot of prayer, soul searching, and discussions with my wife, we have decided to operate this ministry entirely by faith in God's provision through the love and kindness of His people. I am not paid for doing this work, and therefore I ask you to consider supporting us. If you can help, please offer a donation or purchase some of the Hebrew study materials offered here. Encouraging other web sites to link here also helps us become more visible on the web. Above all, agree with us for the Lord's will to be done in our lives. Todah, chaverim.
Note: My wife and I have have three young children (Josiah, Judah, and Emanuel David - born Jan. 17, 2016). The LORD has graciously provided for us as Adonai Yireh (יְהוָה יִרְאֶה), "the One who sees [our need]." We are living one day at a time by the grace and mercy of God, and I want to publicly praise Yeshua and acknowledge His faithful love in caring for my family -- despite the trials during this time. The LORD God of Israel is faithful and true! And to those of you who have sent us a word of encouragement or donation during this difficult time, please accept our heartfelt appreciation! Your chesed truly help sustain us.
יְהִי שֵׁם יְהוָה מְברָךְ - "Blessed be the Name of the Lord."
Jewish Holiday Calendar
Note: For site updates, please scroll past this entry....
Spring is the start of the Biblical Year and is marked by two of the Shelosh Regalim (three annual pilgrimage festivals): Pesach (Passover) and Shavuot (Pentecost). The holiday of Shavuot is held seven weeks (or fifty days) following the morning after Pesach.
The Spring Holidays:
The spring holidays provide a portrait of the death, burial, and resurrection of the Messiah: Yeshua was crucified on erev Pesach, buried during Chag Hamotzi, and was resurrected on Yom Habikkurim (Firstfruits). Shavuot (i.e., the feast of Pentecost) was the day the Ruach HaKodesh (Holy Spirit) fell on believers in fulfillment of the promise given by our Lord.
Note that in accordance with tradition, the following holiday dates begin at sundown:
Month of Nisan (Mon. March 27th [eve] - Tues. April 25th [day])
Month of Iyyar (Tues. April 25th [eve] - Thurs. May 25th [day])
Month of Sivan (Thurs. May 25th [eve] - Fri. June 23rd [day])
- Month of Adar (Sat., Feb. 25th [eve] - Mon., March 27th [day])
Note: The holiday of Passover -- and particularly the Festival of Firstfruits -- will not coincide with the traditional date of "Easter," or "Resurrection Sunday" as it is often called in the Gregorian calendar... For more information, see the Calendar Pages....
Dates for Passover 2017:
Free Passover Haggadah
April 2017 Site Updates
Kaddish and Providence...
[ Tonight begins Yom HaShoah, or Holocaust Memorial Day... ]
04.23.17 (Nisan 27, 5777) Since we trust that "all things work together for good" (Rom. 8:28), we bless God for perceived evil as well as for perceived good, since all circumstances of life come from the hand of the LORD our God. We believe in an all-powerful, supreme LORD who has not abandoned the world, but who actively sustains and upholds it with benevolent intent. When bad things happen to the righteous, we trust in God's personal care for their ultimate good, despite their present troubles. "Though he slay me, I will trust in Him" (Job 13:15). This is the heart behind the Kaddish, the mourner's prayer, that expresses acceptance of God's world, despite the pain, sorrow, loss, and so on.
The term hashgachah pratit (הַשְׁגָּחָה פְּרָטִית) refers to God's personal supervision of our lives (hashgachah means "supervision," and pratit means "individual" or "particular"). Since He is the Master of the Universe, God's supervision reaches to the smallest of details of creation - from subatomic particles to the great motions of the cosmos. God not only calls each star by its own name (Psalm 147:4), but knows each particular lily and sparrow (Matt. 6:28-30, 10:29). Each person created in the likeness of God is therefore under the direct, personal supervision of God Himself -- whether that soul is conscious of that fact or not. As Yeshua said, even the hairs on your head are all numbered (Matt. 10:30). Indeed, the God of Israel is called אלהֵי הָרוּחת לְכָל־בָּשָׂר / Elohei ha-ruchot lekhol-basar: "The God of the spirits of all flesh" (Num. 16:22), and that means He is LORD even over those who vainly attempt to suppress His Presence and reality. "Can a man hide himself in secret places so that I cannot see him? declares the LORD. Do I not fill heaven and earth?" (Jer. 23:24).
The Talmud says that when Moses asked God, "Please show me your glory" (Exod. 33:18), he was asking for God's vindication in the light of the gnawing question: "Why do the righteous suffer while the wicked prosper?" Moses was not given an explicit answer, and some of the sages said he wrote the enigmatic Book of Job to demonstrate that the question can only be reduced to God's inscrutable will: "Where were you when I laid the earth's foundation?" (Job 38:4). In other words, the question can only be answered by the One who knows the beginning from the end, the Infinite One who sees the implications and concatenation of all things. As finite beings, we see only a fraction of the big picture, and therefore we must yield our trust to the Wisdom and Power of Almighty God (Deut. 32:4).
It is written, "Your eyes saw me when I was inside the womb. All the days ordained for me were recorded in your scroll before one of them came into existence" (Psalm 139:16). In light of God's providential ordering of our lives, Blaise Pascal asked, "What is left for us but to unite our will to that of God himself, to will in him, with him, and for him the thing that he has eternally willed in us and for us." The Mishnah says it this way: "Do His will as if it was your will that He may do your will as if it was His will" (Avot 2:4). In other words, what else can we do but learn to trust, accept, and to say "yes" to life -- even if at times we may feel like orphans, lost in a fatherless world... All our days are recorded in God's scroll...
גָּלְמִי רָאוּ עֵינֶיךָ וְעַל־סִפְרְךָ כֻּלָּם יִכָּתֵבוּ
יָמִים יֻצָּרוּ וְלא אֶחָד בָּהֶם
gol·mi · ra'u · ei·ne·kha · vw'al-sif·re·kha · kul·lam · yik·ka·tei·vu
ya·mim · yutz·tza·ru · ve·lo · e·chad · ba·hem
"Your eyes saw me when I was inside the womb. All the days ordained for me
were recorded in your scroll before one of them came into existence."
Therefore may God "teach us to number our days to get a heart of wisdom" (Psalm 90:12). The sages say on the day of death, one considers one's life as if it had been a single day... Life goes by so quickly, and we never know when our personal Rosh Hashanah will come. "No one knows the day or hour..." That's why it is so vital to be healed and to turn to God while there is still time. So turn to him today and bacharta ba'chayim (בָּחַרְתָּ בַּחַיִּים) - "choose life!" "For this commandment (of turning to God in teshuvah) is not hidden from you, and it is not far away. It is not in heaven... nor across the sea.... Rather, the matter is very near you - in your mouth and your heart - to do it" (Deut. 30:11-14; Rom. 10:8-13).
For more on this, see the meditation entitled "Paradox and Presence."
04.21.17 (Nisan 25, 5777) We are admonished in our Torah: תָּמִים תִּהְיֶה עִם יְהוָה אֱלהֶיךָ - "You shall be wholehearted (i.e., tamim: תָּמִים) with the LORD your God" (Deut. 18:13). When we study Scripture or things of "religion," we must be careful not to lose sight of what is important. We should serve God with "simplicity" (תֻּמָּה), that is, sincerely, with our whole heart and with straightforward intent. We should use a "single eye" and resist the temptation to "read into things" (Matt. 6:22-23). Indeed, God knows that we can evade the truth by means of being overly "sophisticated" when we read the Scriptures. The essential truth is plain enough, but we want to split hairs, consult a variety of commentaries, engage in mystical speculations, and so on, all in an attempt to defend ourselves against hearing from the Spirit of God! But as it says in Scriptures: holekh batom yelekh betach, "Whoever walks in simplicity (בַּתּם) walks securely" (Prov. 10:9).
Kierkegaard once lamented: "The matter is quite simple. The Bible is very easy to understand. But we Christians are a bunch of scheming swindlers. We pretend to be unable to understand it because we know very well that the minute we understand we are obliged to act accordingly." Indeed - there is a real danger of merely "thinking about" truth rather than living it... For instance, you might study the Psalms as literature and attempt to understand the nuances of Hebrew poetry, but that is altogether different than reading them with inner passion, with simple faith and the earnest desire to unite your heart's cry with the devotion that originally gave life to the sacred words... Likewise you might study Torah, pronounce the Name YHVH, carefully observe the festivals, and hope to "correct" Christians regarding their religion, and still be a lost soul... We must read with a heart of faith to unlock the truth that speaks to the heart. If you believe only what you understand, your faith is actually grounded in your own reasoning, not in the Divine Voice of Love.
Using the Good Eye...
04.21.17 (Nisan 25, 5777) "For offences will come..." We must be careful, friends, to learn to interpret our experiences in the light of God's presence and love, rather by means of our own finite and carnal thinking... We must learn to use the "good eye" (ayin tovah) to believe and behold the hidden blessing. Choosing to interpret the words of others in a negative light is a choice to be wounded, to be a victim, and to judge others with painful suspicion. Slow down; do not jump to conclusions or be unjust in your thinking. Carefully test and examine the biases and attitudes you bring to your judgments: "test the spirits to see whether they are of God" (1 John 4:1; 1 Thess. 5:21). Are you quick to judge? Prone to take offence? How do you generally interpret the intentions of others? Do you understand that God designs all things for your ultimate healing and good (Rom. 8:28)? Do you believe that God uses difficulties in our lives to mold and shape us into "vessels of mercy" (σκεύη ἐλέους)? Let go of those prejudices and biases that lead you to anger, frustration, fear, and pain. "Refrain from anger, and forsake wrath. Fret not yourself; it tends only to evil. For the evildoers shall be cut off, but those who wait for the LORD shall inherit the land" (Psalm 37:8-9). Trust that the Lord is at work in your life and rest in his care. Shabbat Shalom chaverim.
Amen: Let it Be...
04.21.17 (Nisan 25, 5777) Since the circumstances of life are beyond our control, we are naturally tempted to yield to anxiety about the future. The Scriptures make clear, however, that we are to trust in the LORD bekhol libekha (בְּכָל־לִבֶּךָ) – "with all our heart" (Prov. 3:5). "Trust in him at all times, O people; pour out your heart before him; God is a refuge for us" (Psalm 62:8). Therefore - הַשְׁלֵךְ עַל־יְהוָה יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ - "cast your burden upon the LORD and He will sustain you" (Psalm 55:22). Note that the word translated "burden" (i.e., yehav) in this verse comes from a verb meaning "to give," which suggests that our burden is "that which is given to us," that is, the "lot" or circumstances of our lives. Figuratively speaking, we "cast our lot" upon the LORD and trust that he will sustain us... The ancient Greek translation of the Bible (i.e., LXX / Septuagint) translates the Hebrew word yehav as merimna (μέριμνα) meaning "anxiety" or "care," which is the word Peter used when he quoted this verse in his epistle (see 1 Pet. 5:7). The Greek verb (meridzo) means to be fragmented or divided into parts and pieces. We bring our brokenness to God - including those fearful distractions that tear us away from Him and that make us inwardly fragmented - in order to receive God's care for us. The Lord reassures us in light of future uncertainty: "Throw upon the Lord everything in your life that tempts you to fear. God will hold you up and sustain your way. He will never allow the righteous to be shaken apart..." (Psalm 55:22).
Yeshua says, "Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls" (Matt. 11:28-29). When he said, "Live in me, and I will live in you" (John 15:4), he didn't insist you first be found worthy or good; no, he set no other condition than that of trust: "Now are you clean through the word which I speak" (John 15:3). The separation is gone; God has made the way past your shame. You are invited to come, so come just as you are, come without delay, but come trusting that you are entirely welcome because of who Yeshua is and what he has done for you...
O Lord, help us to be in that life you so freely give.... help us to come.
Remembering Every Day...
04.21.17 (Nisan 25, 5777) Though the holiday of Passover is now technically over, it is best to understand it in connection with 49 day countdown leading to the holiday of Shavuot (i.e., "Pentecost") as its culmination, called Atzaret Pesach, the "Conclusion of Passover." Shavuot is therefore the end (τέλος) or goal of the redemption experience for believers.
Just as the redemption by the blood of the lambs led to Israel's deliverance and the giving of the Torah at Sinai (סִינַי), so the redemption by the blood of Yeshua led to the world's deliverance and the giving of the Holy Spirit at Zion (צִיּוֹן). And just as the covenant at Sinai created the nation of Israel, so the new covenant at Zion created the worldwide people of God, redeemed from "every tribe and tongue" (Rev. 5:9).
Moreover the commandment to remember our redemption from Egypt is explicitly and repeatedly stated in the Scriptures: תִּזְכּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כּל יְמֵי חַיֶּיךָ - "You shall remember the day you came out of the land of Egypt all the days of your life" (Deut. 16:3). In fact, the Exodus from Egypt is mentioned over 50 times in the Torah, and is associated with the very first of the Ten Commandments: אָנכִי יְהוָה אֱלהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים - "I am the LORD your God who brought you out of the land of Egypt" (Exod. 20:2), and it is also recalled every Sabbath (Deut. 5:12-15). The festivals of Shavuot (Pentecost) and Sukkot (Tabernacles) likewise both derive from it (the former recalling the giving of the Torah at Sinai and the latter recalling God's care as the Exodus generation journeyed from Egypt to the Promised Land), as does the Season of Teshuvah (repentance) that culminates in Yom Kippur (the Day of Atonement).
Indeed, nearly every commandment of the Torah (including the laws of the laws of the Tabernacle and the sacrificial system) may be traced back to the story of the Exodus, and in some ways, the entire Bible is an extended interpretation of its significance. Most important of all, the Exodus prefigures and exemplifies the work of redemption given through the sacrificial life of Yeshua the Messiah, the King of the Jews and the Lamb of God (Rev. 5:12).
Strength for the Weary...
[ The following is related to this week's Torah reading, parashat Shemini.... ]
04.21.17 (Nisan 25, 5777) The sages ask, "Why does the Torah use a repetitious expression, "Sanctify yourselves and you shall be holy" (הִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדשִׁים) (Lev. 11:44)? Because when we make an effort - no matter how feeble at times - to draw near to God, He will draw near to us. As we sanctify ourselves, so God sanctifies us. Therefore "let us not grow weary of doing good, for in due season we will reap, if we do not give up." (Gal. 6:9). So focus and draw near to God, and you will find that he has drawn near to you (James 4:4; Heb. 11:6). Blessed are You LORD our God, who gives strength to the weary:
בָּרוּךְ אַתָּה יְהוָה אֱלהֵנוּ מֶלֶךְ הָעוֹלָם
הַנּוֹתֵן לַיָּעֵף כּהַ
ba·rukh at·tah Adonai E·lo·hei·nu me·lekh ha'o·lam
ha·no·tein lai·ya·ef ko·ach
"Blessed are You, LORD our God, King of the universe,
who gives strength to the weary."
Meaning in Suffering...
[ Yom HaShoah, or Holocaust Memorial Day, is observed April 23-24 this year... ]
04.21.17 (Nisan 25, 5777) It has been noted that the survivors of the concentration camps were not necessarily the physically strongest, but they were people able to find meaning in their suffering and who never lost sight of hope. As survivor Viktor Frankl once said, "In some ways suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice" (Frankl: Man's Search for Meaning). In light of this, let's resolve now to live each day full of concentrated hope - full of conviction - that even should this be the last day of our earthly existence, we will stand for God, we will hold on to the truth of God's salvation, and we will die in the everlasting hope of God's victorious love.
We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms -- to choose one's attitude in any given set of circumstances, to choose one's own way...
Ultimately, man should not ask what the meaning of his life is, but rather he must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible. - Viktor E. Frankl
Trust in the Darkness...
04.21.17 (Nisan 25, 5777) From our Torah this week (i.e., Shemini) we read how Aaron "was silent" before the death of his sons (Lev. 10:3). Here the sages connect surrender to God with humility, for surely the death of Aaron's two son's evoked his cry of protest, his objection before the LORD... The reason for what happens in our lives is often (always?) beyond our understanding, yet the righteousness of God's plan – even if undisclosed to us - must be accepted by faith. As it says: "As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts" (Isa. 55:9). The refusal to accept what cannot be understood is to worship the powers of the mind, and to elevate the role of human reason above even God Himself. Faith accepts God's goodness and trusts in his care, even if that means we find ourselves walking in the dark: "Let him who walks in darkness and has no light trust in the name of the LORD and rely on his God" (Isa. 50:10).
Personal Note: Please remember Hebrew for Christians in your prayers, friends. In nearly two decades of ministry I have never encountered the level of spiritual opposition and warfare I am now experiencing. I am asking for all those who are prayer warriors to pray so that we can continue to minister in the days ahead. Thank you so much. - John
Deliver Us from Evil...
[ Yom HaShoah, or Holocaust Memorial Day, is observed April 23-24 this year... ]
04.21.17 (Nisan 25, 5777) In hindsight of his harrowing experience at the death camps, Holocaust survivor Viktor E. Frankl wrote: "No man should judge unless he asks himself in absolute honesty whether in a similar situation he might not have done the same" (Frankl: Man's Search for Meaning, 1984 edition). There is a "shadow" or darker side to ourselves that we normally keep hidden from view, even from ourselves. Yeshua said "out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander, and these are what defile a person" (Matt. 15:19-20). Plato asked (the Republic 2:359, "Ring of Gyges," cp. J.R.R. Tolkien's Lord of the Rings) that if you were given a magic ring which when placed on your finger made you invisible, would your behavior change? Would you be moral if you were entirely sure that you wouldn't be held accountable? Why is it difficult to understand our true motives, to "own" the darker impulses that sometimes rise within us? Each of us can act like a petty Pharaoh, and - dare I say it - even like a cruel Nazi at times, blaming others to excuse our own evil ways... When we come to the light to confess the truth, we become more aware of what we really need, and we can ask God for healing; we then can forgive ourselves and begin to "lift off" our stuff from others.
עָקב הַלֵּב מִכּל וְאָנֻשׁ הוּא
a·kov · ha·lev · mi·kol · ve·a·nush · hu
mi · ye·dei·nu?
"The heart is deceitful above all things and incurably sick
- who can understand it? (Jer. 17:9)
The heart is deceitful above all things, and incurably sick - mi yadeinu? - who can know it? But how is the heart sick? By seeking excuses to evade the truth of its great need; by denying its own inner poverty... "No person is saved except by grace, yes; but there is one sin that makes grace impossible, and that is dishonesty; and there is one thing God must unconditionally require, and that is honesty" (Kierkegaard).
Julian of Norwich said, "All shall be well, and all shall be well and all manner of thing shall be well," and yet the darkest pitch of depression is precisely the inability to take hold of such hope... Faith in the midst of darkness must yet affirm that despite own sin, our own wretchedness, nothing will hinder nor overcome the working of God's goodness...
Cowardice and Atrocities...
[ Yom HaShoah is observed Sunday, April 23rd at sundown this year... ]
04.21.17 (Nisan 25, 5777) Yom HaShoah, or "Holocaust Remembrance Day," marks Israel's time of commemoration for the approximately six million Jews -- including over a million children -- who perished as a result of the actions carried out by Nazi Germany and its accomplices. It was inaugurated in 1953 and is annually observed on (or about) the 27th day of the month of Nisan, just a few days after Passover Week in the spring. In stark contrast to the celebration of freedom commemorated during Passover, Yom HaShoah marks a very difficult time when we revisit specters of absolute evil and again ask haunting questions about the power and presence of malevolence in our world. Often we are left speechless over the cruelty and depravity of human beings. It all seems so inexplicable, so needlessly horrible, so senseless, so vile... We may feel powerless, despondent, or full of indignation, but still we ask ourselves, how could this have happened? How was all of this possible?
Simply put, the Holocaust was the result of cowardice and self-deception... The systematic, institutionalized, and "politically correct" genocide of the Jewish people was made possible solely because so many others - including nominal "Christians" - forfeited their God-given responsibility to live as authentic individuals by passively surrendering their will to "the crowd." But giving up your identity to join a gang inevitably leads to fragmentation of the soul, potentially inviting in a "legion of demons..." Regardless of whether it's a gang of thugs running an inner city neighborhood, or the pressure to keep quiet over ethical misconduct at your place of work, or the desire to feel "approved" as a good citizen of the state, or even the pressure to conform to a particular religious group, in either case, "losing yourself" in the midst of the crowd is an evasion, a cop-out, and a desecration of the image of God within you. Indeed following the crowd is a form of slavery where you surrender your freedom for the sake of a supposed sense of security... You become self-deceived because you no longer "own" yourself but became the ward of "another." Becoming a member of a crowd makes you into a copy or similitude, a shadow rather than a person of substance.
We must never forget what happened to the Jewish people under Hitler. The Holocaust was made possible because people timidly refused to stand apart from the group to serve as bold witnesses of the truth. And the great risk of our age is the revival of political fascism that attempts to again control, disarm, and violate people's freedom all for the supposed greater good of the "state." We must remember that silence in the face of evil is itself evil: "First they came for the communists, and I didn't speak out because I wasn't a communist. Then they came for the trade unionists, and I didn't speak out because I wasn't a trade unionist. Then they came for the Jews, and I didn't speak out because I wasn't a Jew. Then they came for me, and there was no one left to speak out for me" (Martin Niemöller).
Soldiers are often told chazak v'amatz ("be strong and courageous") before they encounter the dangers of the battlefield, but it's vital to remember that each of us is engaged in a spiritual war every day of our lives. This war is essentially a battle for truth. If we accept false ideas about the nature of reality, we will live in a state of weakness and fear, even if our reasoning otherwise seems sound...
For more on this, see: Cowardice of the Crowd: Further Thoughts on the Shoah.
The Sacred Center....
[ The following is related to this week's Torah reading, parashat Shemini.... ]
04.21.17 (Nisan 25, 5777) It has been rightly observed that the theme of the Book of Leviticus is kedushah (קְדֻשָּׁה), "holiness," and indeed the Hebrew root kadosh (קדשׁ) occurs over 150 times in the book. Since God is kadosh (i.e., holy, sacred) we must be kadosh in our lives as well (Lev. 11:44; 1 Pet. 1:16), and this means first of all being conscious of the distinction between the sacred and the profane, the "clean" and the unclean, and so on. As it is written, "You are to distinguish between the holy (i.e., ha-kadosh: הַקּדֶשׁ) and the common (i.e., ha-chol: הַחל), and between the unclean (i.e., ha-tamei: הַטָּמֵא) and the clean (i.e., ha-tahor: הַטָּהוֹר)" (Lev. 10:10). Note that the Hebrew word translated "distinguish" (וּלֲהַבְדִּיל) comes from the same verb used to describe how God separated the light from the darkness (Gen. 1:3-4). We are to separate between (בֵּין) the holy and the profane, which means we need understanding (i.e., binah: בִּינָה), or the ability to discern between realms of reality. There is no other way to approach God apart from the consciousness of His infinite glory and unsurpassable and incomparable worth. Infinite Value is the Heart of all Reality.
וּלֲהַבְדִּיל בֵּין הַקּדֶשׁ וּבֵין הַחל
וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר
u'la·hav·dil · bein · ha'ko·desh · u'vein · ha'chol
u'vein · ha'ta·mei · u'vein · ha'ta·hor
"You are to distinguish between the holy and the common,
and between the unclean and the clean."
Note the link between our duty to discern the sacred with the immediately preceding commandment not to drink strong drink when approaching the Divine Presence: "Drink no wine or strong drink... when you enter the Tent of Meeting lest you die..." (Lev. 10:9). Just as alcohol (and drugs) can pull you away from reality, so they can remove you from the Divine Presence as well... Indeed, the New Testament states: "Do not get drunk with wine, for that is debauchery (i.e., ἀσωτία, literally, α- (not), + σῴζω (safe/whole/saved)), but be filled with the Spirit (Eph. 5:18; Prov. 20:1; 1 Thess. 5:7, etc.).
"O blessed Jesus, you know the impurity of our affection, the narrowness of our sympathy, and the coldness of our love; take possession of our souls and fill our minds with the image of yourself; break the stubbornness of our selfish wills and mold us in the likeness of your unchanging love, O you who alone can do this, our Savior, our Lord, and our God." - William Temple (1881-1944)
A Consuming Fire...
[ The following is related to our Torah reading this week, parashat Shemini... ]
04.20.17 (Nisan 24, 5777) "Nadab and Abihu, the sons of Aaron ... brought strange fire before the LORD" (Lev. 10:1). The sages interpret "strange fire" (i.e., esh zarah: אֵשׁ זָרָה) as alien passion or illicit zeal stimulated by artificial means (in this case, drinking wine before their service). The experience of intoxication may seem to elevate the soul, but in reality it muddles the ability to discern spiritual realities: "Drink no wine or strong drink ... when you go into the tent of meeting, lest you die. You are to distinguish between the holy and the common, and between the unclean and the clean" (Lev. 10:9-10). Nadab and Abihu were highly honored in Israel, the first priests of God, and if they drank wine before entering the sanctuary it was surely not for crass purposes, but rather to "sanctify" their experience, or so they thought... They were severely judged, however, because they presumptuously sought to sanctify themselves by means of an artificial influence, and this made them "strange" before God. Likewise many people today seek "spiritual highs" and "signs" without undergoing the discipline of Torah study, prayer, meditation, and so on. God wants our hearts in service, but our hearts must be honest and reverent before Him.
"Nadab and Abihu, the sons of Aaron ... brought strange fire ... and they died before the LORD" (Lev. 10:1-2). It is a fearful thing to fall into the hands of the Living God who is "a Consuming Fire, a jealous God (Deut. 4:24). Indeed, though atonement was provided under the law for every kind of sin and transgression, there was one exception: "But the soul that sins presumptuously (בְּיָד רָמָה) shall be out off from the midst of my people" (Num. 15:30). We must be careful not to casually regard God's truth with undue familiarity, lest we find ourselves under the influence of strange passions that lead to presumption....
"Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come" (1 Cor. 10:11). Respect precedes Torah, which is to say, without reverence, Torah cannot be heard. It is astounding that during the very time that the Tabernacle was inaugurated, tragedy struck and Aaron's two sons were killed. This should warn those teachers who speak casually of God from the pulpit, since they act profanely and encroach upon the Divine Presence. Let us be admonished, friends and honor the Living God: Da lifne mi attah omed: "Know before Whom you stand!"
Doing the Words...
04.20.17 (Nisan 24, 5777) Some of the most essential truths are known only as they are lived out in our daily lives. It is easy enough to be a "hearer" of the words of Scripture, that is, to passively assent to the message of regeneration, and yet to remain fundamentally unchanged within our hearts... We must practice our faith – to express its reality in our daily decisions, valuations, and actions. By yielding ourselves to the truth of reality and resisting the deceptive impulses of the lower nature, we will become a healing and light-giving influence to those around us, ohr la'goyim, "a light to the nations," and bearers of truth. As we give our hearts to God, yielding to the Torah of the Spirit, our faith will "speak" for itself (2 Cor. 3:3), and our life and influence will be full of blessing for the good of others. "Go into the world and preach the gospel – and sometimes use words."
Note: Some people seem to get offended by the simplicity of believing as the means of finding eternal life. Such offence may arise from the unwitting desire to locate warrant and justification within the self, that is, from the ego's own religious project of reformation. The work of faith, however, trusts solely in God for the miracle of deliverance and transformation.
Love's Deeper Healing...
04.19.17 (Nisan 23, 5777) The deepest existential question is whether you believe that you are ultimately abandoned, with no remedy for your suffering, no consolation for your heartache and inner pain, and with no lasting hope that you will be delivered from your loneliness, sadness, rage, and helplessness, or whether you believe there is "a place prepared for you," an astonishing reason for your existence, a "heaven" that is your true dwelling place, where all your tears will be wiped away... As the late Henri Nouwen once poignantly said: "Not being welcome is your greatest fear. It connects with your birth fear, your fear of not being welcome in this life, and your death fear, your fear of not being welcome in the life after this. It is the deep-seated fear that it would have been better if you had not lived." Often we detach emotionally to protect ourselves from what we fear; we numb our pain through addictions, compulsions, and obsessions, seeking to escape from ourselves, attempting to flee from what's buried inside: our grief, our anger, and our sorrows. We may learn to hide behind smiles; we may try to console ourselves by becoming "religious," by seeking to assuage our angst by means of theology (intellectualism), by seeking various signs or wonders (sensationalism) or by engaging in rituals (traditionalism), though such business can become the means to denying the message of our pain, squelching the voice of our heart's need – our cry for love, for healing, and for acceptance. Unless we find real hope, we may get depressed and abandon ourselves altogether: our fear of abandonment then becomes a self-fulfilling prophecy as we give up on ourselves... Ironically, this stage of reflection is spiritually necessary, however, since it results in the next step – the step of teshuvah - of turning to God for life. Healing comes from receiving love that is unconditional – that will "never leave us nor forsake us," and that embraces and unreservedly accepts the wounded "child" within... Only God's unconditional love can restore us to life, bringing us back from the dead, allowing us to feel safe to connect with others. The message of the cross is precisely this: that God is faithful and utterly committed to your healing; he will never abandon you and loves you with an everlasting love (Jer. 31:3).
הָרפֵא לִשְׁבוּרֵי לֵב וּמְחַבֵּשׁ לְעַצְּבוֹתָם
מוֹנֶה מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא
ha-ro·fei · lish·vu·rei ·lev · u'me·cha·besh · le'atz·tze·vo·tam
mo·neh · mis·par · la·ko·kha·vim · le·khu·lam · she·mot · yik·ra
"He is the healer of the broken in heart and the One who binds up their wounds.
He counts the number of the stars, to all of them He assigns names."
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Brokenness and Service...
[ The following is related to our Torah reading this week, parashat Shemini... ]
04.19.17 (Nisan 23, 5777) The service of God requires the death of the ego (Luke 9:23). Rashi says that Aaron was still deeply ashamed over the Sin of the Calf, and that is why Moses urged his brother forward: "Draw near to the altar" (Lev. 9:7). And though Aaron felt inadequate and unworthy to be the High Priest of Israel, Rashi comments that he was chosen precisely because of this. His reluctance and sense of utter unworthiness was the very reason why he was granted the role of Israel's High Priest. Likewise you might feel unworthy of your high calling in the Messiah and yet you are called to come before the Divine Presence and function as God's holy priest, no less than Aaron... You are chosen in your weakness; you are beloved because of your lowly standing; you are made "pure in heart" because you realize your own inner nothingness and need before the Savior.... Your brokenness is a gift that magnifies God's unending love and grace (1 Cor. 1:26-29).
Note: For more on this, see "Brokenness and Service: Further thoughts on Shemini."
Holocaust Memorial Day...
[ Yom HaShoah begins Sunday, April 23rd (at sundown) and runs through the following day. ]
04.19.17 (Nisan 23, 5777) The Hebrew word "shoah" (שׁוֹאֵב) means "ruin" or "destruction" and is another name used to refer to the European Holocaust, when six million Jews - including one and a half million children - were systematically murdered by the Nazis during World War II. After much impassioned debate, in 1953 the Israeli Knesset designated Nisan 27 as Yom HaShoah (יוֹם הַשּׁוֹאַה), or Holocaust Remembrance Day.
During this day, in Israel, a morning siren sounds, all activity stops, and people stand in honor of those who died during the atrocities of those years. Jews around the world hold memorials and vigils, often lighting six candles in honor of the six million Holocaust victims. Many hold name-reading ceremonies to memorialize those who were murdered. This year, Yom HaShoah begins Sunday April 23rd at sundown and runs through the following day.
"You may know that the last few nights have been bad... Those who had been bombed out came to me the next morning for a bit of comfort. But I am afraid I am bad at comforting; I can listen all right, but I can hardly find anything to say. But it seems to me more important to share someone's distress than to offer smooth words about it... I've no sympathy with some wrong-headed attempts to explain away distress, because instead of being comfort, they are the exact opposite. So I don't try to explain it, and I think that is the right way to begin, though it's only a beginning, and I very seldom get beyond it. I sometimes think that real comfort must break in just as unexpectedly as the distress." - Dietrich Bonhoeffer (martyred April 9, 1945, at the Flossenbürg concentration camp)
Note: In the modern State of Israel, Yom HaShoah is called Yom HaZikaron la'Shoah ve-la'Gevurah (יום הזיכרון לשואה ולגבורה), "Holocaust and Heroism Remembrance Day."
Parashat Shemini - פרשת שמיני
04.19.17 (Nisan 23, 5777) This week's Torah reading, called Shemini ("eighth"), continues the account of the seven-day ordination ceremony for the priests that was described earlier in Parashat Tzav. During each of these "seven days of consecration," Moses served as the first High Priest of Israel by offering sacrifices and training the priests regarding their duties. On the eighth day however, (i.e., Nisan 1), and just before the anniversary of the Passover, Aaron and his sons began their official responsibilities as Israel's priests. It is no coincidence that the inauguration of the sanctuary is directly connected to the Passover, since the daily sacrifice of the Lamb served as an ongoing memorial of the Exodus from Egypt -- and indeed the laws of sacrifice form the central teaching of the Torah itself. In this connection, we again note that the central sacrifice of the Tabernacle was that of a defect-free lamb offered every evening and morning upon the altar in the outer court, along with matzah and a wine offering, signifying the coming of the true Passover Lamb of God and his great sacrifice for us (Exod. 29:38-42; Num. 28:4-10; John 1:29).
Reality and Eternal Life...
04.18.17 (Nisan 22, 5777) Regarding the certainty of our healing Yeshua declared: "I tell you the solemn truth, the one who hears my message and believes in the One who sent me has (i.e., present active indicative) eternal life and will not be condemned, but has passed over (μεταβέβηκεν, literally, "crossed over") from death to life" (John 5:24). Note that the verb translated "has passed over" is "perfect active" that expresses completed action: "this one has already passed over from death to life." In other words, the gift of eternal life is a "done deal" though it is only existentially experienced as we surrender to the love and grace of God from the heart. Regardless of how you might feel at the present moment, then, rest assured that the ontological "basis" of your life is now radically new and of a different order... As the apostle Paul later summarized: "For it is by grace you have been saved (i.e., a perfect passive participle that again denotes completed action done on your behalf with effects that continue to the present) through faith, and this is not from yourselves, it is the gift of God, not a result of works, so that no one may boast" (Eph. 2:9-10). I'm so glad it's not the strength of my grip that keeps me holding on to God, but the strength of His.....
אָמֵן אָמֵן אֲנִי אמֵר לָכֶם
הַשּׁמֵעַ דְּבָרַי וּמַאֲמִין לְשׁלְחִי
יֶשׁ־לוֹ חַיֵּי עוֹלָם וְלא יָבא בַּמִּשְׁפָּט
כִּי־עָבַר מִמָּוֶת לַחַיִּים
amen · amen · ani · omer · lakhem:
ha'shome'a · devarai · u'ma'amin · le'sholechi
yes-lo · chayei · olam · ve'lo · yavo · ba'mishpat
ki-avar · mi'mavet · la'chayim
""Truly, truly I say to you,
whoever hears my word and believes him who sent me
has eternal life and does not come into judgment,
for he has passed over from death to life." (John 5:24)
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Our Lord does not want us uncertain or unsure of His great love for us. A fearful believer explained that he was anxious about his acceptance before heaven. When he was asked to define "salvation," he answered, "freedom, deliverance, rest, peace." So you think fear will help you do away with your fear? You are fearful of the idea of freedom from fear?
So "be strong and of good courage" - chazak ve'ematz! The Lord our God promises "never to leave you nor forsake you," and to be with you wherever you go (Heb. 13:15, see also Josh. 1:5,9; Psalm 139; Matt. 28:20). In the Greek New Testament, the wording of Hebrews 13:15 is highly emphatic: "Not ever will I give up on you; no, not ever will I leave you behind..." Praise God for his "chesed," that is, his faithful love, friends. May you hear the voice of the Good Shepherd calling out to you, the One who is called "Faithful and True," and may He forever keep you under His watchful care. Amen.
Alongside the Fleeting...
04.17.17 (Nisan 21, 5777) God's people are always "strangers" in this world; they are literally "e-stranged" -- living here, yet not here. We are outsiders and pilgrims, not at home in this world, and our faith therefore is both a type of "protest" against any interpretation of reality that excludes, suppresses, denies, or minimizes the Divine Presence as well as a longing for the place where we truly belong.... If you feel crazy in an insane situation, then you are really quite sane... The world will feel oppressive and strange once you have been awakened from its madness and refuse to be moved by the delusions of the crowd... Life in olam hazeh (this world) is a place of passing that leads to the world to come. Our faith affirms that underlying the surface appearance of life is a deeper reality that is ultimately real and abiding. It "sees what is invisible" (2 Cor. 4:18) and understands (i.e., accepts) that the "present form of this world is passing away" (1 Cor. 7:31).
כִּי־גֵרִים אֲנַחְנוּ לְפָנֶיךָ
כַּצֵּל יָמֵינוּ עַל־הָאָרֶץ וְאֵין מִקְוֶה
ki ge·rim a·nach·nu le·fa·ne·kha,
ve·to·sha·vim ke·khol a·vo·tei·nu,
katz·tzel ya·mei·nu al ha·a·retz · ve·ein mik·veh
"For we are strangers before you
and sojourners, as all our fathers were.
As a shadow are our days on the earth, and there is nothing that abides"
(1 Chron. 29:15)
The Apostle Paul taught that we to be "conformed" (σύμμορφος) to the Messiah (Rom. 8:29), but not "conformed" (συσχηματίζω) to the pattern of this fallen world (Rom. 12:2). The former word means to resemble or be made similar in form (μορφή), whereas the latter means to accept the world's scheme (σχῆμα) of understanding things, to passively go along with the world's lies, wishful thinking, fearmongering, propaganda, etc. Of course we need God's help to escape the "programming" of our age, and therefore the Holy Spirit helps us to become transfigured – "changed from the inside out" - by the renewal of our minds, enabling us to see things in light of the reality of our identity in the Messiah. So refuse to let the world system get you down, but focus on God and His great glory. Take heart, friends: being exiled by the world is an indication that you belong to the Kingdom of God...
The Shroud of Turin...
[ The following entry is related to the holiday of Firstfruits. Some people contend that the famous Shroud of Turin is the authentic burial cloth of Jesus of Nazareth, whereas others claim it is an sophisticated forgery. Regardless, the study of the shroud surely is provocative and provides a remarkable reminder of both the suffering and the resurrection of our Messiah.... ]
04.16.17 (Nisan 20, 5777) A few years ago I read fascinating article that reported that one of the leading scientists of the Shroud of Turin Research Project (STRP) later confessed that the sample taken from cloth was flawed (i.e., it came from a piece of the Shroud that was repaired in the Middle Ages, not from the original cloth). The scientist -- Ray Rogers, a chemist from the Los Alamos National Laboratory -- later acknowledged that it's now entirely reasonable to conclude that the cloth was none other than the burial shroud of Jesus of Nazareth. And today I read that the most recent experiments conducted by scientists at the University of Padua (in northern Italy) have dated the shroud to the time of Christ....
Even though the controversy regarding the authenticity of the Shroud of Turin gets technical and involved, I tend to regard the Shroud as authentic, primarily because there are no known means for a medieval artist to have created a "negative" (holographic) image of a body (especially an image with such anatomical detail that only a modern pathologist would appreciate), and there is simply no motive for someone to have done so, anyway. After all, the image on the Shroud is invisible to the unaided human eye. Both the "how" and the "why" questions of the Shroud are troubling to those who deny the possibility of the miraculous, and therefore the idea that the Shroud is a forgery or a hoax has become the standard biased response for many who reject the historical resurrection of Yeshua from the dead.
On the hypothesis that the Shroud of Turin is an elaborate and sophisticated forgery, however, we must assume there once was a medieval artist who was so talented that he or she could paint the "negative" image of a body, that is, an image with the full spectrum of light reversed. Moreover, this artist would have to paint in obverse -- somewhat like a minting impression. This painter also would have to be intimately familiar with the customs of crucifixion that were unknown during the Middle Ages. For instance, he or she would have to know that the Romans crucified their victims entirely naked, that they pounded the nails through the wrists (not through the hands, as is usually depicted by stigmata paintings of the period), that the victim wore Palestinian style "earlocks" (i.e. peyot ha-rosh) and so on. This fantastic artist also would have to paint in an incredibly realistic and detailed style (again, unlike all other artists of the period), noting such things as the presence of a coin located under the right eyelid and the presence of various blood stains in physiologically correct locations on the cloth.... Finally, this medieval artist would have to paint from the perspective of a "negative exposure" -- a concept that was unknown until the development of modern photography. In short, it seems that our hypothetical artist would have to be something of a miracle worker: If the Shroud is fake, then it's a "miraculous" fake; but if it's true, then it's astoundingly true; either way, however, the Shroud testifies of something - or rather Someone - amazing...
Continue reading here: "The Shroud of Turin: Further thoughts on Firstfruits of Messiah."
Passover Seder Pictures...
[ The eight day festival of Passover began April 10th at sundown this year... ]
04.14.17 (Nisan 18, 5777) Happy Passover, dear friends! We held our annual Passover Seder at our home last Monday evening and enjoyed a wonderful time together. We started the seder before sundown and ended just after midnight. My son Josiah helped set up the seder tables and Judah sang the mah nishtanah (the "Four Questions"). Our baby Emanuel David (now 14 months) had his first taste of maror. Here are a few pictures (more here):
[Left-to-right, top]: 1) The kiddush cup; 2) set table with pillows; 3) three matzah in tosh;
4) netilat yadayim vessel; 5) Judah washes grandma's hands.
[Left-to-right, bottom]: 1) Judah with cup; 2) matzah; 3) Olga's charoset;
4) Horseradish bowl; 5) Our Passover Plate (ke'arah).
[Left-to-right, top]: 1) Cup of salvation; 2) matzah; 3) seder plate with charoset;
4) items for the table; 5) Judah and Emanuel David
[Left-to-right, bottom]: 1) Chag Hamatzot; 2) John with Emanuel David;
3) Ani L'Dodi for Shir Hashirim; 4) Olga at the table; 5) Cup of Redemption.
Salvation and Hope...
04.14.17 (Nisan 18, 5777) Many people want healing apart from the cure. How many settle for half-measures? While you might find respite for your suffering in temporary measures, you cannot have lasting healing apart from the divine remedy...
God gives us special graces, especially in light of the passing of days, with thwarted hope, aching bones, and inner keening for lasting deliverance. This gift of despondency helps us to awaken and to reach out to find the Real, the True, the Eternal. Learn to wait; ask God for the wisdom of patience. Between acceptance and anxiety, always choose acceptance. Find hope while waiting... "For we are saved by hope (τῇ γὰρ ἐλπίδι ἐσώθημεν), but hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience" (Rom. 8:24-25).
It's not always easy to wait for God, especially when we are in pain or anxiety, but we must never, ever, give up; we must never ever, abandon our heart's longing for ultimate healing. Faith excercises hope in the Reality, Substance, and Being (ὑπόστασις) of the Invisible and is made captive to undying hope (Heb. 11:1). Therefore the Spirit cries out: "Hope to the LORD; be strong and strengthen your heart; and (again) hope to the LORD."
קַוֵּה אֶל־יְהוָה חֲזַק וְיַאֲמֵץ לִבֶּךָ
ka·veh · el · Adonai · cha·zak · ve'ya·metz · lib·be·kha,
ve-ka·veh · el · Adonai
"Hope to the LORD; be strong and let your heart be strengthened;
and (again) hope to the LORD"
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In this verse, the imperative verb translated "wait" is the Hebrew word kaveh (קַוֵּה), which might better be rendered as "look for with anticipation!" or "hope!" (the same root appears in the Hebrew word for hope, i.e., tikvah: תִּקְוָה). Therefore hope in the Lord and "chazak!" - be strong! Note that ve'ametz is a causal active stem (i.e., Hiphal) in the "jussive mood," which means it is imperative – "command your heart to be strengthened," or "let your heart be made strong!" Make the decision to be strong in the LORD, and the LORD will give you strength to bear your present suffering: "Look to the LORD (קַוֵּה אֶל־יְהוָה) and find hope."
Love's Fear and Trembling...
[ During the Sabbath of Passover week it is customary to read the ancient "love song" of King Solomon called Shir Ha-Shirim (שִׁיר הַשִּׁירִים), or the "Song of Songs." ]
04.14.17 (Nisan 18, 5777) The gospel reveals God's passion for us, the call of his heart, his desire to elevate us to the role of the beloved, and we respond by accepting Him as the great Lover of our souls, the "ultimate concern" of our life. Sin threatens to seduce us away from God's love, to interfere with our relationship, which evokes God's "jealousy" to protect love from loss. It is written that "perfect love casts out fear" (1 John 4:18), but perfect love (τελεία ἀγάπη) must be "perfect," that is, reciprocal, complete, consummated, and alive with passion. In Hebrew, perfect love is "shalem" - that is, whole, healed, and unified (אַהֲבָה שְׁלֵמָה). Perfect love is both given and received... It is not "perfect love" to objectively accept that God loves you in Jesus. No, you must receive this as an inward passion, you must live within it, must embrace it, take possession of it, and let it fill your heart to abundance. This love, this "perfect love," then will cast away your fear of being unwanted, rejected, and abandoned. But to know this love, you have to open your heart and accept it as your own; you have to accept yourself as the beloved of God:
אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ
a·ni · le·do·di · ve·a·lai · te·shu·ka·to
"I am my beloved's, and his desire is for me"
I realize the analogy of God as the great "Lover of our Souls" is ideal for most of us, and yet it is vital that we understand ourselves as the "beloved" of the Lord... Shabbat Shalom!
Passover's Love Song...
04.13.17 (Nisan 17, 5777) During the Sabbath of Passover week it is customary to read the ancient "love song" of King Solomon called Shir Ha-Shirim (שִׁיר הַשִּׁירִים), or the "Song of Songs." In Jewish tradition, since Passover marks the time when our "romance" with God officially began, the sages chose this song to celebrate God's love for his people. And since Passover is also called Chag Ha-Aviv, the festival of spring, the Song is also associated with creativity and hope associated with springtime (Song 2:11-12). One way to read this poem is to see the king, who had disguised himself as a lowly shepherd to win the heart of the Shulamite woman, as a picture of Yeshua who took the form of a lowly servant to demonstrate his eternal love for those who are trusting in him... Indeed, the Song of Songs is linked to the "lilies" (i.e., shoshanim: שׁשַׁנִּים) mentioned in Psalm 45, which presents a Messianic vision of the Divine Bridegroom and offers an "ode" for a forthcoming wedding.
אֲנִי לְדוֹדִי וְדוֹדִי לִי
a·ni · le·do·di · ve·do·di · li
ha·ro·eh · ba·sho·sha·nim
"I am my beloved's and my beloved is mine;
he grazes among the lilies."
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The meaning of Passover is of course rooted in the greatest love story ever told - about God, creation, the loss of Adam and Eve, the call of Israel, and the coming of the Messiah who would sanctify us as His own people, deliver us from the plague of death, and redeem us from the penalty of sin. Yeshua's mesirat nefesh ("giving over of soul" in sacrifice) and his triumph at the cross made the new covenant with God possible. As our Suffering Servant, He gave up His life for ours in exchange, redeeming us from the sickness unto death and making the way for our everlasting healing.
Whether or not you were able to attend a Passover Seder this year, please understand that there is always a place for you at His table. After all, Yeshua made a place for you within His heart when he died for you on the cross, and that is what Passover is really all about anyway. And for more on the connection between Passover and the Song of Songs, see the article "Shir Hashirim: Passover and the Song of Solomon."
Why the Resurrection Matters...
[ The following entry is related to the great holiday of Firstfruits... ]
04.12.17 (Nisan 17, 5777) The Scriptures make clear that Yeshua is the true Passover Lamb of God (שֵׂה הָאֱלהִים) whose sacrificial death and shed blood causes the wrath of God to "pass over" (pasach) those who are trusting in Him (John 1:29, 3:36; Acts 8:32-36; 1 Cor. 5:7-8; 1 Pet. 1:18-20, etc.). Amen! Worthy is the Lamb who was slain! (Rev. 5:12). But while the sacrifice of Yeshua gives us forgiveness (סְלִיחָה) and atonement (כַּפָּרָה) with God (Eph. 1:7; Rom. 5:11; Heb. 9:12, etc.), the resurrection of the Messiah (i.e., techiyat ha-Mashiach: תְּחִיַּת הַמָּשִׁיחַ) justifies His work of salvation on behalf of the sinner and forever vindicates the righteousness of God (Rom. 4:20-5:1; Rom. 10:9; Heb. 13:20-21).
The resurrection of Yeshua is not an "academic" or speculative question to be considered in purely rational terms, but rather is a matter of eternal life or death. How we choose to respond to its message determines our destiny. Everything turns on whether we awaken to the risen reality and Presence of Yeshua in our lives. Without Him we are hopeless; with Him we are more than conquerors (1 Cor. 15:14; Rom. 8:37).
Everything turns on whether we awaken to
the risen Reality and Presence of Yeshua in our lives...
Yeshua completely atoned for our sins and His resurrection validated that God the Father accepted His sacrifice. It was God the Father (i.e., Reality) who raised Yeshua in victory (Gal. 1:1, Rom. 10:9), and those who put their trust trust in Him are declared righteous on account of their faith. Yeshua "was delivered for our offenses, and raised again for our justification" (Rom. 4:25). As Jesus Himself said, "Because I am alive, you also will live" (John 14:19).
Note: As Yeshua said: "Fear not; I am the first and the last: I AM the One that lives, and was dead; and, behold, I AM alive for evermore, Amen; and have the keys of hell and of death" (Rev. 1:17-18). For more on the tremendously important subject of why the resurrection of Yeshua matters, please see this article.
He is Forever Alive...
[ The following is related to holiday of First Fruits which begins after sundown today... ]
04.12.17 (Nisan 16, 5777) The most important fact of all history - and that which radically transforms everything else - is the resurrection of Yeshua from the dead (תחייתו של משיח). Spiritual life means being awake to the risen reality and saving Presence of Yeshua, the One who Overcame and vanquished the power of death. Without Him we are hopeless; with Him we are more than conquerors (1 Cor. 15:14; Rom. 8:37). The resurrection means Yeshua is forever alive, and that today he hears your heart's cry. He is surely able to help you, and nothing can overthrow his invincible will. Our Lord suffered and died for your inner peace and healing, but now death has no hold over him, and he "ever lives to make intercession for you" (Rom. 6:9, Heb. 7:25). He is your compassionate Advocate (παράκλητος, lit. "one called alongside") who gives you heavenly comfort (1 John 2:1). Even more: The very power that raised Yeshua from the dead now dwells in you (Rom. 8:11). The miracle of new life is "Messiah in you - the hope of glory" (Col. 1:27). The Lord will never leave you nor forsake you (Heb 13:5): He "sticks closer than a brother" (Prov. 18:24); He sustains your way, and he will perfect the work of salvation on your behalf (Jude 1:24). In short, there simply is no "gospel" message apart from the resurrection! The resurrection is the victory of God's plan of salvation - His everlasting vindication over the powers of darkness - for your life.
The Talmud says "All the world was created for the Messiah" (Sanhedrin 98b). The New Testament had earlier said the same thing: "All things were created by Him (i.e., Yeshua), and for Him" and in Him all things consist (συνεστηκεν, lit. "stick together") (Col. 1:16-17). Indeed, all of creation is being constantly upheld by the word of the Messiah's power (Heb. 1:3). Creation begins and ends with the redemptive love of God as manifested in the Person of Yeshua our LORD... The Messiah is the Center of Creation - its beginning and end. As it is written: אָנכִי אָלֶף וְתָו רִאשׁוֹן וְאַחֲרוֹן ראשׁ וָסוֹף / "I am the 'Aleph' and the 'Tav,' the First and the Last, the Beginning and the End" (Rev. 22:13). "For from him and through him and to him are all things. To him be glory forever. Amen" (Rom. 11:36). Yeshua our Messiah is called מֶלֶךְ מַלְכֵי הַמְּלָכִים / Melech Malchei Hamelachim: The "King of kings of kings." He is LORD of all possible worlds -- from the highest celestial glory to the dust of death upon a cross. Yehi shem Adonai mevorakh (יְהִי שֵׁם יהוה מְברָךְ): "Let the Name of the LORD be blessed" forever and ever (Psalm 113:2). So while we can agree with the Talmud's general statement that the world was created "for the Messiah," we would insist that the name of the Messiah is none other than Yeshua, God's Son, and indeed, there is no other (Acts 4:12).
חַי־יְהוָה וּבָרוּךְ צוּרִי
וְיָרוּם אֱלוֹהֵי יִשְׁעִי
chai-Adonai · u·va·rukh · tzur·i
ve'ya·rum · e·lo·hei · yish·i
"The LORD lives, and blessed be my rock,
and exalted be the God of my salvation."
Hebrew Study Card
The heart of faith sees Elohei Yishi (אֱלהֵי יִשְׁעִי), the "God of my salvation," namely, the One who was and is and is to come (הַהוֶה וְהָיָה וְיָבוֹא) – the LORD our God Yeshua (Rev. 1:4;8; Isa 41:4). The early Christian theologian Augustine of Hippo (354-430 AD) rendered Elohei Yishi as "God my Jesus," since "Jesus" (i.e., Yeshua) rightly means YHVH saves. Yeshua is the One who breathed life into the first Adam just as He is the One who breathes eternal life into those who are descended from Him, the great "second Adam."
Note: I understand the dates of Passover can sometimes be confusing, and therefore we must be careful to heed the central idea and axiom given in our Scriptures: "For I delivered unto you first of all that which I also received, how that Messiah died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures" (1 Cor. 15:4-5). The focus should be on the Reality, not on the minutiae of how the Hebrew and Gregorian calendars correspond. The Hebrew date of Nisan 17 is the traditional time for Firstfuits, so we can honor the resurrection of our Messiah then: Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν ἀπαρχὴ τῶν κεκοιμημένων, "But now Messiah has been raised from the dead, the firstfruits of those who have died" (1 Cor. 15:20). And to all our Christian brothers and sisters who celebrate the resurrection of Yeshua on Sunday, peace to you... He is Risen! For more on the First Fruits of Messiah, see the article: "Reishit Katzir."
The Torah of Passover...
04.12.17 (Nisan 17, 5777) The first time the word "Torah" occurs in the Bible refers to the faith of Abraham (Gen. 26:5), and the second time refers to the law of Passover: "There shall be one teaching (Torah) for the native and for the stranger" (Exod. 12:49). There is a link here. Abraham lived before the time of the Exodus, of course, and therefore he observed Passover by offering the lamb in place of his son (Gen. 26:5). Abraham revealed that the inner meaning of Torah is that the "righteous shall live by faith" (Hab. 2:4, Rom. 1:17) and that God justifies the sinner who trusts in him (Heb. 11:17-19; Rom. 4:5). During the Exodus from Egypt, Moses declared that the blood of the Passover lamb would be a "sign" of imputed righteousness secured by faith - with no "leaven," or human works, added. This is the "life-for-life" principle that underlies the sacrificial system of the Tabernacle revealed at Sinai as well. Ultimately all true Torah points to Yeshua, the Lamb of God (שֵׂה הָאֱלהִים), who died upon the cross for our offenses and was raised again for our justification (Rom. 4:25).
For more on this see, "The Lamb of God: The Gospel According to Moses."
Countdown to Shavuot...
[ Today is the second day of the countdown leading from Passover to Shavuot ("Pentecost")... ]
04.12.17 (Nisan 16, 5777) In the Torah we are instructed to count forty nine days – seven weeks of days – from the day following Passover until Shavuot (i.e., Weeks or "Pentecost"). This period of time is called Sefirat HaOmer (סְפִירַת הָעוֹמֶר), or the "counting the [barley] sheaves" (Lev. 23:15-16). In abstract terms, it's as if there is a dotted line pointing directly from Passover to Shavuot - a "Jubilee" of days - representing the climax of Passover itself. The early sages identified this climax as the revelation of the Torah at Sinai, but the New Testament identifies it as the outpouring of the Holy Spirit (רוּחַ הַקּדֶשׁ) that ratified the reality of the New Covenant of God. The redemption process that began at Passover was therefore completed at Shavuot, and that "completion" was the revelation of God's love and deliverance for the entire world. And though the Jewish sages did not fathom the use of the otherwise forbidden leaven in the offering (see Eph. 2:14). The countdown to Shavuot therefore goes beyond the giving of Torah at Sinai and points to the greater revelation of Zion. Shavuot is the fulfillment of the promise of the Holy Spirit's advent to those who are trusting in Messiah (Acts 2:1-4). "Counting the Omer," then, is about receiving the Holy Spirit to experience and know the resurrected LORD of Glory. You can "count" on that, chaverim!
From a Messianic point of view, it is important to understand that the climax of the 49 days was not the giving of the law at Sinai (i.e., matan Torah), but rather the revelation of the altar (i.e., the"Tabernacle") and its subsequent fulfillment in the sacrificial death of Yeshua as our Lamb of God. Moreover, it was during this time that Yeshua made His post-resurrection appearances to His disciples - and indeed ascended to heaven during this 49 day period... Of particular importance is the climactic holiday of Shavuot, day 7x7 of the count, when the Holy Spirit (Ruach ha-Kodesh) was given to the disciples in fulfillment of the promise of Yeshua that we would not be left comfortless. Shavuot, then, marks the time of "Jubilee" of the Spirit, when are clothed with power from on high to serve the LORD without fear...
For more on this subject, see: "Sefirat HaOmer: Counting the Sheaves to Shavuot."
The Appointed Times...
[ Happy Passover, dear friends... ]
04.12.17 (Nisan 16, 5777) The "appointed times" (i.e., mo'edim: מוֹעֲדִים) were given by God to help us turn away from the omnipresent urge within the human heart to embrace vanity: "Every one of you shall revere his mother and his father and guard (שָׁמַר) my Sabbaths (שַׁבְּתתַי)... Do not turn to worthlessness (i.e., אֱלִיל) or make for yourselves any molten gods" (Lev. 19:3-4). In other words, the Biblical holidays such as Passover were intended to help us to sanctify ("set apart," "make holy") the times and seasons in order to remind us of the Divine Presence (Psalm 104:19). Therefore they are called mikra'ei kodesh (מִקְרָאֵי קדֶשׁ), "times in which holiness is proclaimed" (Lev. 23:2). The Torah's declaration that these days are holy implies that they are set apart for special activities, such as commemorating God as our Creator (Shabbat), our Redeemer (Passover), our Resurrection (Firstfruits), our Law Giver (Shavuot), our King (Rosh Hashanah), our High Priest (Yom Kippur), our Shelter (Sukkot), and so on. In this connection it should be noted that it is a mistake to assume that the divine calendar was somehow abrogated with the cross of Yeshua, since all of the Jewish holidays center on Him, and indeed the advent of the promised Ruach Ha-Kodesh (Holy Spirit) occurred precisely after the prescribed 49 day countdown to Shavuot (Acts 1:8; 2:1-4), that is, after Yeshua was raised from the dead...
Presently our lives "suspended" between two worlds - this phenomenal world with its illusions (olam hazeh), and the real world of spiritual substance and meaning (olam haba). We exist in an "already-not-yet" state of expectation and yearning where we must consciously mediate the truth of heaven by bringing it "down to earth." This is a truth war, and by truth I do not mean intellectual knowledge as much as the living truth that marks the lifestyle and vision of a follower of Messiah. We consciously remember Torah truth; we choose to always "set the LORD before us," and take "every thought captive to the passion of Messiah..." May God help us heed the call to walk in holiness by the power of His love and grace. Amen.
Returning Back Home...
[ Passover begins this evening at sundown... Happy Holidays, dear friends... ]
04.10.17 (Nisan 14, 5777) We must be careful not to worship an idol, that is, a false concept of God! It is entirely possible to study the Bible, to go to church or synagogue, and yet worship a pagan god. How so? By not knowing the heart of the Father; by not honoring the One who passionately seeks our healing. We know the Father by the Son, that is, in "the language of Son" (Heb. 1:2; Luke 10:21-24) and in the truth of his passion. Our heavenly Father is eager to forgive and embrace all of his children (John 3:16-17). In Yeshua's famous parable of the "prodigal son," the father saw his wayward child a "long way off" and ran to embrace and kiss him - no questions asked, no explanations needed about his past. When the son nevertheless began reciting his carefully prepared speech of regret and repentance, the father barely listened, and in his overwhelming joy instructed his servants, 'Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found...' (see Luke 15:20-25).
Know the heart of the Father... God sees you while you are still "a long way off" (Rom. 5:8). He runs to you with affection when you first begin to turn your heart toward Him. Indeed, God's compassion is so great that He willingly embraces the shame of your sins and then adorns you with "a fine robe, a ring, and sandals." Your Heavenly Father even slaughters the "fattened calf" (Yeshua) so that a meal that celebrates your life may be served.
It is never too late to turn to God... The prophet Jeremiah spoke in the Name of the LORD: "Return, faithless Israel, declares the LORD. I will not look on you in anger, for I am kind (כִּי־חָסִיד אֲנִי), declares the LORD" (Jer. 3:12). When the people drew back in shame, however, God encouraged them by saying "My children, if you return, will you not be returning to your Father? Return, O faithless sons; I will heal your faithlessness. "Behold, we come to you, for you are the LORD our God."
Celebrate God's Love...
04.09.17 (Nisan 13, 5777) Yeshua said the kingdom of heaven could be likened to a king who gave a wedding feast for his beloved son. Those who were invited made one excuse after another why they could not attend, so the disappointed king then instructed his servants to "go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame... and compel everyone you find to come in, so my house may be filled." God loves people and implores them to personally join in the celebration of his love, to partake of the marriage feast of Lamb (Rev. 19:7). But note that this means that we are to bring all the lame, broken, and fearful parts of ourselves to the banqueting table of God's love... The courage to "come to the table" only comes from a sense of being welcomed and accepted, that is, by trusting that you are truly made safe by God's love....
Perhaps we are afraid of God's unconditional love for us because we've experienced rejection or abandonment in our lives. We silently wonder, "What if God lets me down and I get hurt again?" We prefer the "comfort" of our fears to the risk of letting go and trusting in God's love for us, just as we are... This fear shows up in a lot of ways, for instance, by thinking we have to be "religious," or by attempting to clean ourselves up before we can accept God's love, On the other hand, we might entertain a sense of false humility that considers our sin to be too much for God to bear, and thereby excuse ourselves from the celebration.... In every case the problem is the need to control. We want to define the terms of love before we will let go and trust. We are offended at the idea of divine grace because we want to esteem ourselves as worthy of God's love based on who we are, rather than on who God is... The message of God's love, however, is scandalous, precisely because it gives wholeheartedly to those who are undeserving and unworthy, to the tax collectors, the sinners, the crippled and blind and lame... So come just as you are; sit at the table; know that you are welcome.
The sages sometimes say that God is closer to sinners than to saints. "God in heaven holds each person by a string. When you sin, you cut the string; but then God ties it up again, making a knot - and thereby you are brought a little closer to him. Again and again your sins cut the string - and with each further knot God keeps drawing you closer and closer." (De Mello)
Intimacy of Passover...
[ Passover begins Monday, April 10th at sundown this year. Happy Holidays, friends... ]
04.07.17 (Nisan 11, 5777) Unlike the rituals and practices of organized "religion," the Passover Seder takes place at home, not in a sanctuary, and may be conducted by anyone, not by professional clergy or a rabbi... The heart of the seder is shared meal celebrating our connection with family, our friends, the "called out" people of God who take refuge in his promises. Such intimacy is altogether fitting, since Passover was foreshadowed in the original paradise, was prophetically and poignantly re-enacted by Abraham's sacrifice of Isaac, and was later affirmed by Israel at the time of the Exodus. In each case the blood of the lamb is central: to cover the shame of Adam and Eve's transgression; to express the heart of God's compassion in the substitution of the lamb for Isaac, and for the redemption of the families of Israel during the Passover. Most of all, however, the Passover Seder foretells and recalls the sacrifice of Yeshua on our behalf as the great Lamb of God who delivers us from our slavery to sin. Therefore heed the Torah's general rule about the holidays: "You shall rejoice in your festival" (Deut. 16:14) by delighting in the salvation of God, by embracing our family and friends in the sure hope of eternal life. Shabbat Gadol Shalom, chaverim.
Bread of Affliction...
04.07.17 (Nisan 11, 5777) Among other things, matzah is called lechem oni (לֶחֶם ענִי), the "bread of affliction," symbolizing subjection and oppression. It was this bread, not the bread of the rich, that was to be offered to God for sacrifice: "You shall not offer the blood of my sacrifice with leavened bread" (Exod. 23:18). Matzah represents our complete dependence on God, symbolizing that we renounce any notion of being independent from him. Our time is not in our hands; we cannot add "a single cubit unto our stature"; our powers are not at our disposal. Matzah is a sign of servitude and humility, that we owe our existence and destiny to God alone... The last cup of the Passover seder is prophetic: ve'lakachti etkhem li le'am (וְלָקַחְתִּי אֶתְכֶם לִי לְעָם): "I will take you to be my people," which signifies that we will belong to God as his beloved children forever and ever. This is the cup we shall share with Messiah in the world to come, when our redemption will be complete (Matt. 26:29).
Messiah Our Passover...
04.07.17 (Nisan 11, 5777) Once in awhile I get emails from people claiming that Yeshua didn't celebrate Passover with his disciples, but instead performed some other sort of "ceremony" that included leavened (not unleavened) bread, and so on. Wow... It amazes me (and troubles me) to realize that that some Christian people seem to have a "problem" associating the life, death, burial and resurrection of Yeshua with the great themes of the Passover, since that constitutes a gross misunderstanding of the truth and themes of the holy Scriptures. The Lamb of God was clearly prefigured by the sacrifice of Isaac by Abraham (the Akedah), was central to the redemption during the Exodus from Egypt, and was later offered daily upon the altar at the Tabernacle (קָרְבָּן תָּמִיד) as the "pattern" or vision of sacrifice given to Moses during the great revelation at Sinai. Indeed Yeshua is explicitly called the Passover Lamb of God; He is also called the King of the Jews, the Holy One of Israel, and the Voice of the Fire spoken at Sinai to Israel. To imagine that the Savior of Israel, the King of the Jews, would have not celebrated the Passover in the upper room before his sacrificial death offered up for us is unthinkable, and betrays a profound ignorance of the Jewish roots of our faith.... Indeed Passover is all about the Lamb of God and our redemption as God's people (John 3:16; Luke 9:30-31). As it is written in the New Testament, "'The Master says, My time is at hand. I will keep the Passover at your house with my disciples.' And the disciples did as Yeshua had directed them, and they prepared the Passover" (Matt. 26:18-19, see also Mark 14:16, Luke 22:13).
It is written, "Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Messiah, our Passover lamb (מָשִׁיחַ פִּסְחֵנוּ) has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth" (1 Cor. 5:7-8). "Let the people of Israel keep the Passover at its appointed time (וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ); on the fourteenth day of this month, at twilight, you shall keep it at its appointed time" (Num. 9:2-3). Again, "keep the Passover to the LORD your God [עָשִׂיתָ פֶּסַח לַיהוָה אֱלהֶיךָ]" (Deut. 16:1). Therefore "conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed ... with the precious blood of Messiah (דַם הַמָּשִׁיחַ), who was offered up like that of a lamb without blemish (שֶׂה תָמִים) or defect" (1 Pet. 1:18-19). Yes, "behold the Lamb of God (הִנֵּה שֵׂה הָאֱלהִים) who takes away the sin of the world!" (John 1:29); sing the song of Moses the servant of God and the song of the Lamb (שִׁיר הַשֶּׂה), saying, "Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations!" (Rev. 15:3). There is no Passover apart from the Lamb of God, blessed be He forever and ever! Amen. Therefore give the honor to Yeshua, the great "Lamb of God" who offered himself up for our sins to deliver us from the present evil age, according to the will of our God and Father (Gal. 1:3-4). In Messiah our Passover Lamb we have "redemption through his blood, the forgiveness of our sins, according to the riches of his grace" (Eph. 1:7).
"And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself... Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled" (Luke 24:27,44).
The Limping Messiah...
[ Passover begins Monday, April 10th at sundown. Let's keep the feast, friends! (1 Cor. 5:7-8) ]
04.07.17 (Nisan 11, 5777) As we prepare our hearts for Passover, understand that the Hebrew verb "pasach" (פָּסַח) can mean not only "to pass over," but also "to limp," suggesting the heel of Messiah that was "bruised" in the battle for our salvation (Gen. 3:15). As it is written, "Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life (חַיֵּי עוֹלָם). For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him" (John 3:14-17). Humanity as a whole has been "bitten by the snake" and needs to be delivered from its deadly venom. Just as the image made in the likeness of the destroying snake was lifted up for Israel's healing, so the One made in the likeness of sinful flesh was to be lifted up as the Healer of the world (Rom. 8:3). All we need to do is look up and believe...
For more on the meaning of the word "passover," see: "Passover and the Limping Messiah." You may also want to read "The Gospel in the Garden." Shabbat Gadol Shalom!
Suffering and Deliverance...
04.07.17 (Nisan 11, 5777) Sometimes suffering comes not from any lack of faith, but in the midst of faith, or even because of faith, since the LORD often uses affliction as the means of upbuilding the soul and developing spiritual resilience and maturity (Prov. 3:1-2). In light of God's sovereign power over all things, and God's great love for you, regard your suffering a gift from your heavenly Father to help you grow (Job 5:17; Psalm 94:12; 119:71). Persevering in the midst of your struggle develops patience and humility, teaching you to know your own nothingness and to utterly rely upon the goodness and mercy of God. Over time, suffering strips away your illusions, so that nothing remains except the naked heart and the treasures of faith. Only then does the heart find its blessing in God alone.
People tend to believe whatever they want to believe until they are faced with reality, and therefore God orchestrates tests and challenges to awaken people from their illusions and to help them realize their need for deliverance. Such afflictions are called the "troubles of love" (יִסּוּרֵי אַהֲבָה). Thus we read in the Torah how the people groaned because of their slavery and then cried out to heaven for help: "And God heard their groaning; he remembered his covenant ... and God saw the people of Israel, and God knew" (Exod. 2:24-25). God knows our profound need for Him. Affliction teaches us that wishful thinking is unable to sustain the weight of reality, and only God Himself can truly save us...
I am amazed that pagans cling to the idea that their lives have real value despite their rejection of transcendent worth and beauty and goodness as revealed in the Jewish Scriptures. Their everyday assumptions are stolen from the Judeo-Christian tradition, yet their underlying logical and semantic foundation is quite simply an illusion…. I'd like to listen to them justify the reason for getting out of bed in the morning using just the language that is entailed by their metaphysical assumptions. If seriously questioned, especially in light of the traction of their own personal heartache and disappointments, it is doubtless that they, like Nietzsche, would find themselves going insane as they attempt to (re)define the most meaningful aspects of life....
Where it is written, "The troubles of my heart are enlarged; bring me out of my distresses" (Psalm 25:17), we understand that it is God who hems us in and limits us (the word "troubles" (צָרוֹת) derives from a root (צַר) that means to limit or constrict), for the purpose of "bringing us out" of our distresses, just as God brought our ancestors out of "Egypt" (i.e., from mitzrayim: -מ, "from," and צַר, "narrow places") so they could experience freedom and newness of life.. The first step of lasting deliverance (יְשׁוּעָה) is to believe the revelation: "I AM the Lord your God," which begins the healing (Exod. 20:2). We are then set free from our bonds to surface appearances as we trust in God's Presence, since we now understand everything in relationship with the sacred Ground and Source of all life (Acts 17:28).
Regarding the cry of the heart: "How long shall I take counsel in my soul, having sorrow in my heart daily" (Psalm 13:2), the sages remark that just as long as we take counsel in our own soul there will be despair, since only after we realize that no further counsel can help us do we give up and confess our need for God's salvation. Therefore deliverance comes as we trust in the LORD with all our heart, and do not lean on our own understanding (Prov. 3:5).
Heaven's Love Story...
04.07.17 (Nisan 11, 5777) The Scriptures reveal that ultimate reality is a divine love story with a "happy ending," despite the struggles we face in this world. We see this in connection with the great deliverance of the Passover, when we read the story of our redemption in a book called a "haggadah." Note that the Hebrew word "haggadah" (הַגָּדָה) means "retelling," which of course refers to the story of our journey from slavery to freedom by the hand of God's love. With regard to the sanctity of this story, the Torah commands us: "You shall tell (i.e., ve'higadta: וְהִגַּדְתָּ, from which "haggadah" comes) your child on that day, 'It is because of what the LORD did for me when I came out of Egypt.' And it shall be to you as a sign on your hand and as a memorial between your eyes, that the Torah of the LORD may be in your mouth. For with a strong hand the LORD has brought you out of Egypt" (Exod. 13:8-8). The sages note that the numeric value of the word "haggadah" (הַגָּדָה) is the same as the Hebrew word for "good" (i.e., tov: טוֹב), which again indicates that the story of our redemption in the Messiah is truly good – indeed, the greatest story ever told...
מָה־אָשִׁיב לַיהוָה כָּל־תַּגְמוּלוֹהִי עָלָי
כּוֹס־יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יְהוָה אֶקְרָא
mah · a·shiv · la'donai · kol-tag·mu·lo·hi · a·lai
kos · ye·shu·ot · es·sa · uv·shem · Adonai · ek·ra
"What shall I render to the LORD for all his benefits to me?
I will take the cup of salvation, and call upon the name of the LORD."
Hebrew Study Card
Bondage and Freedom...
04.06.17 (Nisan 10, 5777) Real freedom isn't the power to do whatever you want, but instead is the power to do what is sacred and right. As the Apostle James used this term, authentic liberty is the power to act on the basis of moral and spiritual truth (תּוֹרַת הַחֵרוּת). Freedom is therefore not idealistic but intensely practical: We are to be "doers" of the word by making choices that demonstrate our integrity, since any other form of "freedom" amounts to self-deception (lit., "reasoning around" the truth, i.e., παραλογίζομαι, from παρά, "around, beside" and λογίζομαι, "to reason"). Only those who follow through and live their faith will be blessed in their actions (James 1:25). Freedom, then, is not the lack of boundaries or the absence of responsibility, but rather is the power to respond to life and its challenges from a higher place – from a place of real wisdom and peace. We are truly free when we no longer are victimized by inner voices that oppress and enslave us to fear. Five times Pharaoh hardened his heart, and five times God ratified his decision. Ironically it was his self-will that revealed his own fearful exile and prison... There can be no freedom apart from letting go of the ego's desire to control the world by surrendering to God's guidance and direction. "I am the LORD your God who brought you out of the land of Egypt, out of the house of slavery" (Exod. 20:2). When we submit ourselves to the care of God, the miracle of transformation begins, and we learn to walk the truth that sets us free (John 8:36).
Note: The later sages said that the Hebrew word for freedom (i.e., cherut: חֵרוּת) numerically equals the phrase "the LORD took us out of Egypt," i.e., hotzianu Adonai mi'mitzrayim, which again emphasizes that we were redeemed in order to become people of truth. And where it is written, "The tablets were the work of God, and the writing was the writing of God, engraved on the tablets" (Exod. 32:16), the midrash says do not read "engraved (חָרוּת) on the tablets" but rather as "freedom (חֵרוּת) on tablets," since only those who obey God's will may rightly be called "free" people...
Our Broken Matzah...
04.06.17 (Nisan 10, 5777) During our Passover Seder, we will place three matzahs on the table, said to represent Abraham, Isaac and Jacob, respectively. During the Yachatz step of the seder, the middle matzah (representing Isaac) will be broken to recall how Isaac was sacrificed in obedience to his father, foreshadowing the sacrifice of Yeshua by God the Father. Indeed, the Talmud states, "We break the middle matzah in tribute to Yitzchak (Isaac), who accepted the sins of the people upon himself" (Mishnah: Mo'ed; Shabbos 89b). The smaller half of this broken matzah will be eaten later during the Motzi Matzah step, while the larger half will be eaten during the Afikomen step, near the end of the night...
In Hebrew, the middle of something is it's heart - the heart of the heavens, the heart of the earth, the heart of the sea, the heart of a person... Since the offering of Isaac by Abraham foretold of the greater offering of Yeshua by God Himself, when we break the middle matzah, then, we recall the broken heart of God over the pain Yeshua endured by taking our sins upon Him at the cross...."For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God" (2 Cor. 5:21).
During his Passover seder with his disciples, Yeshua "took matzah, and after blessing it broke it and gave it to the disciples, and said, "Take, eat; this is my body" (Matt. 26:26). Since Yeshua did this while they were eating dinner, the matzah he broke would have been the Afikomen, thereby making the connection between the hidden bread (lechem ha-nistar) that would be broken given for our deliverance. The matzah we eat during Passover is called lechem oni (לֶחֶם ענִי) - "the bread of [His] suffering" - and eating the Bread of Life that was "broken for us" remembers the great suffering of our LORD...
The LORD our Savior...
04.06.17 (Nisan 10, 5777) Why is there no reference to Moses as we read from the traditional Haggadah during our Passover Seder? Because as important as Moses is to the exodus from Egypt (יציאת מצרים), only God Himself may be rightly called the Deliverer (הַמּוֹשִׁיעַ) and the Redeemer (הַגּוֹאֵל) of Israel. God - not Moses - is the Central Character and focus of the story. Indeed when Moses acted in his own initiative, thinking that he was to become Israel's deliverer, he became a "failed Messiah," a fugitive living in exile and a wanderer in the desolate places of Midian (Exod. 2:11-15). The "prince of Egypt" needed to be humbled in the desert before he could learn to recognize the Divine Presence... It was only after meeting Yeshua - the "Angel of the LORD (מַלְאַךְ יְהוָה) speaking out of the midst of the fire" - that he was enabled to function as God's servant and mediator.
Note: For more on this see "The Call of Moses..."
Blood on the Doorposts...
[ There is no Passover apart from the blood of the lamb... ]
04.06.17 (Nisan 10, 5777) The Torah describes how the Israelites were commanded to slaughter the Passover and daub its blood on the two sides and top of the doorway of their houses (Exod. 12:7). The LORD would then see the blood and "pass over" their dwellings during the plague of the death of the firstborn. Based on this description, we might assume the blood was put on the outside of the door, though Rashi reasoned that it was placed on the inside, where they themselves could see it as a sign for them (i.e., הָיָה הַדָּם לָכֶם לְאוֹת [Exod. 12:13]). Indeed, after the blood was applied, the doors were shut and no one was permitted to leave the house until the following morning (Exod. 12:22). The blood of the sacrifice was intended to be seen as a sign for those who were trusting in the redemption of God. Likewise, by faith we apply the blood of the lamb to the "inside" of our hearts...
Note: For more on this, see the parashat Bo article: "Blood on the Doorposts."
Passover: Who knows 15?
[ The following is related to the holiday of Passover, which begins Monday, April 10th this year.... ]
04.06.17 (Nisan 10, 5777) Many of us are familiar with the connection between Passover and the number four. There are four "special Sabbaths" that precede the festival, and the holiday itself has four names: Chag Ha-Pesach (the holiday of the Passover [Num. 9:2]); Chag HaMatzot (the holiday of Unleavened Bread [Exod. 12:17-20]); Chag Ha-Aviv (the holiday of spring [Deut. 16:1]), and Z'man Cheiruteinu (the Season of our Freedom). During the seder, we partake of arba kosot ("four cups"), ask arba kushiyot ("four questions"), discuss arba Banim ("four sons"), and so on. However, it has been noted by various sages that the number fifteen is also connected to this holiday. There are 15 Steps to the traditional Passover Seder, which is held exactly 15 days into the first month of the Jewish year (i.e., Nisan). The famous "Song of the Sea" (i.e., Shirat Hayam: שִׁירַת הַיָּם) - which thanks God for the Exodus from Egypt - is found in the 15th chapter of the Book of Exodus, which was crafted by the scribes so that its center column has exactly 15 "steps" of text:
The Divine Name YAH (יה) - which first occurs in the Scriptures in the "Song of the Sea" (Exod. 15:2) - equals 15 in Hebrew gematria, and during the seder meal there are 15 things for which we sing Dayenu (i.e., דַּיֵּנוּ: "it would have been enough"). Furthermore, there were 15 steps on the south side of the Temple Mount, leading up to the Temple, and 15 psalms (120-134) that sung by the Levites as "Songs of the Steps." There are also 15 words uttered in the Priestly Blessing (Birkat Kohanim).... 15 is also the number of completion (7) combined with the number of grace (8), indicating the plan of God's redemption for the ages.
Passover and Matzah...
04.05.17 (Nisan 9, 5777) "Unleavened bread shall be eaten for seven days; no leavened bread shall be seen with you, and no leaven shall be seen with you in all your territory" (Exod. 13:7). Some of the sages have noted that the word matzot (מַצּוֹת), "unleavened bread," can be read as mitzvot (מִצְוָה), "commandments," which suggests a connection between them. In other words,"Chag Ha'Matzot" can also be read as "Chag Ha'Mitzvot," which is to say that our redemption is intended to lead to receiving of the truth of Torah... When we partake of the unleavened bread during Passover week, we incorporate the humility and purity of our Messiah within us, identifying with the afflictions he suffered as the Bread of Life (לֶחֶם הַחַיִּים). During Passover we are commanded to eat matzah and to become what we really are – "a new substance" (φύραμα) re-created, purified, and set apart by the grace of God (1 Cor. 5:7). "All who are hungry, let them come and eat; all who are needy, let them come and share the Passover with us."
Note that the difference between matzah (unleavened bread) and chametz (leavened bread) is not one of ingredients, but if the batch of dough is allowed to rise and leaven, it becomes unsuitable... By analogy this teaches us to eat the bread in haste, without adding anything of our own to the mix, if you will... The bread is holy because it comes from a different source than that bound by time and human intervention. We eat this bread by faith, chaverim.
"Cleanse out the old leaven (הַשְּׂאר הַיָּשָׁן) that you may be a new substance, as you really are unleavened. For Messiah our Passover lamb (מָשִׁיחַ זֶבַח פִּסְחֵנוּ) has been sacrificed" (1 Cor. 5:7).
In Every Generation...
[ "In every generation, each of us is obligated to see himself or herself [lirot et atzmo] as though he or she personally came forth from Egypt." - Traditional Hagadah ]
04.05.17 (Nisan 9, 5777) Concerning the observance of the Passover Seder the Torah states, "When your son asks you in time to come, 'What is the meaning of the testimonies and the statutes and the rules that the LORD our God has commanded you?' then you shall say to your son, 'We were slaves (עֲבָדִים הָיִינוּ) to Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand. And the LORD showed signs and wonders, great and grievous, against Egypt and against Pharaoh and all his household, before our eyes" (Deut. 6:20-23). We are instructed to "remember what the LORD your God did to Pharaoh and to all Egypt, the great trials that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm, by which the LORD your God brought you out" (Deut. 7:19). And where it is written in the Shema, "You shall teach them diligently to your children," we ask, what do we teach? And we answer: Everything – the whole story of our deliverance...
So to help fulfill our great obligation to keep educating our children, I am again updating "Worthy is the Lamb - A Messianic Passover Haggadah" for this year.... Please feel free to download this succinct guide for your own study or Passover celebration.
Note: The early sages taught that Hebrew word "Pesach" (פֶּסַח) can be read as peh (פֶּה), "mouth," and sach (סַח), "speaks," indicating that Passover is a confession of the truth of God's redemption, testifying to the truth of the LORD's faithful love. On Pesach we thank God for the revelation and the wonder of the great Lamb of God that was slain...
Worthy is the Lamb...
04.05.17 (Nisan 9, 5777) From the Torah (parashat Bo) we learn that though God instructed each household to select its own lamb for the Passover, the Torah refers to "the" Lamb of God, as if there was only one: "You shall keep it [i.e., the Passover lamb] until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall slaughter him (אתוֹ) at twilight (Exod. 12:6). Note that the direct object "him" (i.e., oto) can be read as Aleph-Tav (את) combined with the letter Vav (ו), signifying the Son of Man who is First and Last... Indeed there is only one "Lamb of God" that takes away the sins of the world, and that is our Savior, Yeshua the Messiah...
Note that the original Passover sacrifice was not given to the Levitical priesthood as a sin offering since it preceded Sinai and the giving of the various laws concerning the sacrificial rites... Therefore the blessing, "You are blessed, LORD our God, King of the universe, who releases the captives" (i.e., matir asurim: בָּרוּךְ אַתָּה יְהוָה אֱלהֶינוּ מֶלֶךְ הָעוֹלָם מַתִּיר אֲסוּרִים), is for all people who are trusting in the blood of the Lamb for life. Indeed, in the world to come all the redeemed will sing of the Great Passover of Messiah that was foretold by Moses and fulfilled by the outstretched hands of Yeshua our LORD:
רָאוּי הַשֶּׂה הַטָּבוּחַ לְקַבֵּל גְבוּרָה
עשֶׁר וְחָכְמָה וְכּחַ וִיקַר וְכָבוֹד וּבְרָכָה
ra·uy · ha·seh · ha·ta·vu·ach · le·ka·bel · ge·vu·rah
o·sher · ve·chokh·mah · ve·ko·ach · vi·kar · ve·kha·vod · uv·ra·kha
"Worthy is the Lamb who was slain, to receive power and wealth and wisdom
and might and honor and glory and blessing"
Hebrew Study Card
The Sign of Life...
[ The following is related to the holiday of Passover, which begins Monday evening, April 10th... ]
04.05.17 (Nisan 9, 5777) "The blood shall be a sign for you... And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt" (Exod. 12:13). The blood would be a sign for the eye of faith, i.e., "for you," and not for the unbelieving world at large. During the afternoon of the 14th, the korban Pesach (Passover lamb) was slaughtered and its blood smeared on all three sides of the doorframe, top, right and left, that is, in the form of the letter Chet (ח). This letter is connected with the word chai (חי), "alive," and chayim (חיים), "life," signifying that atoning life is in the sacrificial blood (Lev. 17:11). Note that some say that the letters of the YHVH (יהוה) – the Name of Divine Compassion - were daubed on the doorposts: The Yod (י) was written on the top beam, the Vav (ו) on the right doorpost, and the Hey (ה) on the left. In other words, since Yeshua is YHVH, His Name was written on the doorposts of the faithful.
Truth and Freedom...
04.05.17 (Nisan 9, 5777) When Yeshua said that the truth would "make us free" (ἐλευθερώσει), he was referring to the acceptance of the Witness of Divine Reality (i.e., the Word, Breath, Spirit, Voice, Message, Meaning, and Love of God) that delivers us from the lies we habitually tell ourselves. If you "persevere in my word" (μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ) he said, "then you are my disciples indeed, and you will know the truth, and the truth will set you free" (ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς, John 8:31-32). In other words, as we identify with his vision and redemptive mission, we will "be free indeed" from the tohu va'vohu (Gen. 1:2) – the "chaos and unreality" – that inescapably besets the way of the lie... We will be delivered from vanity and delusions of this world and its diseased affections; we will be set free from the need to justify ourselves by religion (perfectionism); we will no longer crave other people's approval; we will not be moved by the crowd and its pressures; we will find courage to face our challenges without resorting to escapism; and we will learn how to experience peace even when we encounter frustrations. Despite our daily struggles and tests, we will be released from bondage to anger and resentment as we yield our will in trust that God is working all things together for our ultimate good (Rom. 8:28). Genuine freedom is not an "accidental property" of the heart, depending on "luck" or "fortune," but instead is a decision to believe in the Reality of the salvation of God given in Yeshua our LORD.
The Very First Passover...
04.05.17 (Nisan 9, 5777) The story of Passover goes all the way back to the beginning, to the very orchard of Eden itself, when Adam and Eve disobeyed God and ate from the forbidden tree. Because of their transgression, our original ancestors incurred the plague of death and were exiled from the Divine Presence, though God graciously promised to heal them through the coming Seed of the woman – the Savior who would crush the head of the serpent and break the fangs of his venomous sting (Gen. 3:15). Soon after making this great promise, God clothed our primordial parents with the skin of a sacrificed lamb (Gen. 3:21), linking their coming deliverance with the "Lamb of God slain from the foundation of the world" (1 Pet. 1:18-20). The very first "Passover" was in the garden. And the story of Passover extends to the world to come, where in the redeemed paradise of God we will celebrate the victory of the Lamb who was slain for our redemption (Rev. 5:12-13).
The great story of our redemption is revealed on two levels in Scripture - one that concerns the paradise of Eden (the universal level), and the other that concerns the paradise of Israel (the particular level). Therefore Yeshua is both rightly called the "Lamb of God who takes away the sins of the world" (John 1:29) and "the Messiah our Passover Lamb who has been sacrificed for us" (1 Cor. 5:7). Likewise he is both called the "Seed of the woman," and "the Son of David"; the "Second Adam," and the "King of the Jews," and so on. The story of Israel's redemption in Egypt therefore serves as an allegory of both the universal salvation promised in Eden (i.e., the lamb slain from the foundation of the world) as well as the revelation of the sacrificial ministry of Yeshua as Israel's promised Messiah. Yeshua is both the Savior of the world as well as Israel's true King and Deliverer.
Note: For more on this subject, please see the articles, "The Very First Passover" and "The Gospel in the Garden."
Cleanse out the old leaven...
04.05.17 (Nisan 9, 5777) The Torah states that during the days of Passover, also called the Festival of Unleavened Bread, no chametz (i.e., leavened food) may be eaten for a full seven days - from the 15th of Nisan through the 22nd of Nisan (Exod. 12:15-18; 34:18). Every trace of leavening must be purged from our homes, and no leavened products of any kind may be consumed during this time (Exod. 12:15). Spiritually speaking, leaven represents decay, rotting influences, bitterness, sourness, unforgiveness, and so on. "Search me, O God, and know my heart! Test me and know my thoughts. And see if there be any idolatrous way in me, and lead me in the way everlasting" (Psalm 139:23-24).
חָקְרֵנִי אֵל וְדַע לְבָבִי בְּחָנֵנִי וְדַע שַׂרְעַפָּי
וּרְאֵה אִם־דֶּרֶךְ־עצֶב בִּי וּנְחֵנִי בְּדֶרֶךְ עוֹלָם
chok·rei·ni · el · ve'da · le·va·vi · be·cha·nei·ni · ve'da · sar·a·pai
u·reh · im · de·rekh · o·tzev · bi · u'ne·chei·ni · be'de·rekh · o·lam
"Search me, O God, and know my heart! Test me and know my thoughts;
and see if there be any idolatrous way in me, and lead me in the way everlasting"
Hebrew Study Card
The search for chametz is not unlike the soul searching we do before the fall High Holidays, when we perform chesbon hanefesh (חֶשְׁבּוֹן הַנֶּפֶשׁ) by taking inventory of our spiritual condition before the LORD. In other words, we are instructed to search and remove sources of inner impurity so that we might experience the truth that we are a "new lump" - that is, a new substance that is purged from the sour and rotting influences of our past lives (1 Cor. 5:7). Since Yeshua has been sacrificed as our Passover Lamb (הַשֵׁה פִסְחֵנוּ), understand that you are a "new creation" (בְּרִיָּה חֲדָשָׁה) and are made "unleavened" by the power of the Holy Spirit (2 Cor. 5:17). Therefore we are likewise commanded put away the "old nature" - the yetzer ha'ra - and purge from your life the old influences that inwardly canker you and make you sick. Walk without hypocrisy in the truth of the love of God for your soul.
Note: For more on this subject, a brief audio discussion is available here.
Taking Passover Personally...
[ The great holiday of Passover begins Monday evening, April 10th... ]
04.04.17 (Nisan 8, 5777) The message of Passover applies to each of us: "In each and every generation an individual should look upon him or herself as if he or she (personally) had left Egypt." Indeed the very First Commandment is to accept the reality of our personal deliverance by the LORD: "I AM the LORD your God (אָנכִי יְהוָה אֱלהֶיךָ ), who brought you (singular) out of the land of Egypt, out of the house of slavery" (Exod. 20:2). Note that the Hebrew word "Egypt" is mitzraim (מִצְרַיִם), a word that means "prison, enclosure, or straights," from the verb tzur (צוּר) meaning "to bind or confine" (the Yiddish word tsuris, "trouble," comes from the same root). On the other hand, the Hebrew word for salvation is yeshuah (יְשׁוּעָה), from a root that means to "make wide," to "release from constraint," to deliver or set free. It is noteworthy that God began the Ten Commandments by identifying Himself as our Redeemer and Deliverer rather than as our Creator, because the purpose of creation is to be set free by means of God's redemptive love given through Yeshua, the "Lamb slain from the foundation of the world" (Rev. 13:8; 1 Pet. 1:18-20; Eph. 1:4).
Are you preparing a place for the Lamb of God within your heart, friend?
The Question of Passover...
04.04.17 (Nisan 8, 5777) During the Passover seder we begin our retelling the story of the Exodus when the question is sung: "Mah nistanah ha-lailah ha-zeh mikol ha-leilot?" - How does this night differ from all other nights? This is the central question of Passover, asked for thousands of years, and the answer is always the same: "We were slaves, but God redeemed us from our bondage by the blood of the lamb (דַּם הַשֶּׂה)." Note again that there were not many lambs, but the LORD told Israel: "You shall keep it [i.e., the Passover lamb] until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall slaughter him (אתוֹ) at twilight (Exod. 12:6). Each family put their trust in God's uniquely appointed sacrifice to be delivered from the plague of death (מכת המוות).
מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
mah · nish·ta·nah · hal·lai·lah · haz·zeh · mik·kol · ha·lei·lot
"Why is this night different from all the other nights?"
Each of us must answer this question posed to the heart...
Seeing the Invisible...
04.03.17 (Nisan 7, 5777) Faith believes in the invisible light and accepts the truth of love that overcomes all darkness, hate, and fear. "I believe. I believe in the sun even when it is not shining; I believe in love even when feeling it not; and I believe in God, even when God is silent" (from an anonymous poem found on the wall of a cellar in Cologne, Germany, where some Jews hid from the Nazis).
The heart of faith testifies that there is "unfinished business," that there is more than meets the eye, that evil will not have the last word, and that tears will one day forever be wiped away. Despite the ambiguity, faith "hopes against hope" that the LORD God will intervene and bring everlasting healing to us all. As it says, "Let him who walks in darkness and has no light trust in the Name of the LORD (יִבְטַח בְּשֵׁם יְהוָה) and rely on his God."
מִי בָכֶם יְרֵא יְהוָה שׁמֵעַ בְּקוֹל עַבְדּוֹ
אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נגַהּ לוֹ
יִבְטַח בְּשֵׁם יְהוָה וְיִשָּׁעֵן בֵּאלהָיו
mi va·khem ye·rei Adonai sho·mei·a be·kol av·do
a·sher ha·lakh cha·she·khim ve·ein no·gah lo
yiv·tach be·shem Adonai ve·yi·sha·en be·lo·hav
"Who among you fears the LORD and obeys the voice of his servant?
Let him who walks in darkness and has no light
trust in the Name of the LORD and rely on his God."
Hebrew Study Card
Faith is a sort of "holy protest" over the state of the world: "How long, O LORD, forever?" Eventually God will wipe away every tear and make all things right... Bittachon (trust) is a word for this world, which says, "Though he slay me, I will trust in him..." Those who call upon the LORD can trust not only in concealed good behind ambiguous appearances ("all things work together for good") but also in a future, real, substantive good that will one day be clearly manifest for us all. Meanwhile, may God keep us from such depth of sorrow that leads to sickness, darkness and despair. Amen.
Your Reason for Being...
04.03.17 (Nisan 7, 5777) "This is the thing that the LORD commanded you to do, so that the glory of the LORD may appear to you: Draw near to the altar and offer your sin offering and your burnt offering and make atonement for yourself" (Lev. 9:6-7). Have you considered why you were born into this world? What is your purpose, destiny, and end? The Torah states that you were personally created by Almighty God, who breathed out the breath of life (נִשְׁמַת חַיִּים) into you, and then redeemed your life so you could know the glory of God and spiritual reality. As it is written: "Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your desire they existed and were created" (Rev. 4:11). God creates all things for his glory and purposes, which indeed is the first blessing recited over the bride and groom in a traditional Jewish wedding: בָּרוּךְ אַתָּה יְהוָה אֱלהֵינוּ מֶלֶךְ הָעוֹלם שֶׁהַכּל בָּרָא לִכְבוֹדו / "Blessed are you Lord our God king of the universe, who has created all things for his glory." The purpose of life is to know and love God, to walk in His light and truth, and to glorify his compassion and grace forever...
At a traditional Jewish wedding the groom places the ring on his bride's finger and says: Harei, at mekudeshet li: "Behold, you are betrothed to me." Love and holiness are interconnected, since the beloved is set apart as sacred and treasured. May God help us see the wonder of His love for our lives: "Do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, "You shall be holy, for I am holy" (1 Pet. 1:14-16).
Torah of the Guilt Offering...
[ The following is related to our Torah reading this week, parashat Tzav.... ]
04.03.17 (Nisan 7, 5777) "This is the Torah of the guilt offering (תּוֹרַת הָאָשָׁם): it is most holy" (Lev. 7:1). Like the sin offering (חַטַּאת), the guilt offering (i.e., asham: אָשָׁם) is described as "most holy," that is, kodesh kodashim (קדֶשׁ קָדָשִׁים), because it prefigures how the sinner is restored to a place of sacred fellowship with God... Some of the Torah sages read this verse differently, however, saying: "This is the Torah - i.e., the hashkafah (הַשׁקָפָה) or "perspective" - of the one who is guilty: his own will and desire are exalted to be "most holy...." In other words, sin idolatrously elevates the human will to be supreme, and this self-exaltation creates guilt within the soul.
Word Became Flesh...
[ The following is related to our Torah reading this week, parashat Tzav.... ]
04.03.17 (Nisan 7, 5777) Our Torah portion this week begins, "The Eternal (יהוה) spoke to Moses" (Lev. 6:8), which paradoxically refers to God as if He is a man... Theologians sometimes call this sort of language "anthropomorphism," though it clearly anticipates the great Incarnation itself, when the Timeless and Infinite One became embodied in time and space in the person of Yeshua. Indeed Yeshua is called the "Word of God" who became flesh and "tabernacled" in our midst (John 1:1,14). And just as the Angel of the LORD (מַלְאַךְ יְהוָה) mediates the Divine Presence to the heavenly host, so Yeshua mediates the Divine Presence to humanity as the "Son of Man" (בֶּן־הָאָדָם). "For the Eternal One who said, 'Let light shine out of darkness,' has shone in our hearts to give the light of the knowledge of His glory in the face of Yeshua the Messiah" (2 Cor. 4:6). In the Book of Hebrews we read that "in these last days God has spoken to us ἡμῖν ἐν υἱῷ," which literally means God speaks in the language "of Son" (Heb. 1:2). The Eternal speaks as the One who emptied Himself to become one of us, who clothed himself in our humanity, so that he could touch us, empathize with us, and to ultimately die for our atonement as the "Lamb of God."
The Chosen Lamb of God...
[ The following is related to the holiday of Passover, which begins Monday, April 10th... ]
04.03.17 (Nisan 7, 5777) The Sabbath that occurs immediately before Passover is called Shabbat HaGadol (שבת הגדול), which historically is associated with the selection of the sacrificial lamb four days before the Passover (Exod. 12:1-6). The New Testament notes that it was four days before Passover (Nisan 10) when Yeshua made His triumphant entry into Jerusalem riding on a donkey, signifying His Messiahship, in fulfillment of the prophecy of Zechariah: "Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your King is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey" (Zech. 9:9). During this time, when the pilgrims had come to select a lamb for their Passover sacrifice at the Temple - they saw Yeshua and cried out: hoshiah na (הוֹשִׁיעָה נָּא), meaning "please save" or "save now" (in English this phrase was translated from the Latin to form "Hosanna!"). The people spontaneously began singing Psalm 118:25-26 in anticipation of the great Messianic hope:
אָנָּא יְהוָה הוֹשִׁיעָה נָּא אָנָּא יְהוָה הַצְלִיחָה נָּא
בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה
an·na · Adonai · ho·shi·ah · na / an·na · Adonai · hatz·li·cha · na
ba·rukh · ha·ba · be·shem · Adonai / be·rakh·nu·khem · mi·bet · Adonai
"Please, LORD save us! Please, LORD rescue us!
Blessed is He who comes in the Name of the LORD
We bless you from the house of the LORD."
Hebrew Study Card
Though he came in humility, riding upon a lowly donkey, it is striking to note that once he arrived in Jerusalem for Passover, Yeshua immediately went to the Temple and drove out all who sold there, overturning the tables of the "moneychangers" and the seats of those who sold pigeons (Matt. 21:1-16). The true Lamb of God (שֵׂה הָאֱלהִים) had come! At the Temple he then healed the blind and castigated the religious authorities by stating that the praise of children overruled their objections (Psalm 8:2). Over the next two days, he was accosted by priests, scribes, Pharisees, etc. - the whole religious establishment - which culminated in his utter denunciation of them beginning in Matthew 23 ("Woe unto you..."). He then left the Temple and foretold its destruction to the disciples, going on to explain the signs of the End of the Age (אַחֲרִית הַיָּמִים) that would precede the advent of the Messianic Kingdom (Matt. 24). Yeshua was later crucified (before sundown) on Nisan 14, prophetically corresponding with the time when the Passover lambs were sacrificed at the Temple.
Note: For more on the prophetic aspects of the selection of the Passover lamb, see the Shabbat Hagadol pages. For a tentative chronology of the crucifixion, burial, and resurrection of the Messiah, see "Reshit Katzir: Messiah as the Beginning of the Harvest."
Parashat Tzav - פרשת צו
04.02.17 (Nisan 6, 5777) In our Torah reading for this week (i.e., parashat Tzav) we learn how the first priests of Israel were consecrated for service by the blood of the lamb. First Aaron and his sons were washed with water, arrayed in priestly garments, and anointed with holy oil. During this ordination ceremony, a sin offering and burnt offering were offered on their behalf, and then a special "ram of ordination" (i.e., eil ha-milu'im: אֵיל הַמִּלֻּאִים, lit. "ram of abundance [מָלֵא]") was slaughtered. Some of this ram's blood was applied to the right ear, right thumb, and big toe of the Aaron and his sons (a picture of Yeshua as our suffering High Priest), and the rest of the blood was dashed upon the sides of the altar. After its slaughter, Moses took some unleavened bread and put it in the hands of the priests to perform tenufah (a wave offering) before the altar (a picture of the resurrection).
As followers of Yeshua, we too have been anointed with the blood from the "Ram of Ordination" -- Yeshua as our Kohen Gadol of the better covenant (Heb. 8:6). And we too have been anointed with the sacred shemen (oil) that symbolizes the presence and aroma of the LORD in our lives. As followers of Yeshua we are therefore truly "...a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light" (1 Peter 2:9). As Yeshua said: "You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you" (John 15:16). May the LORD God of Israel be pleased to help you serve Him in the truth...
March 2017 Site Updates
The Torah of Faith...
03.31.17 (Nisan 5, 5777) Regarding the question of faith, Soren Kierkegaard once wrote, "The easiness of Christianity is distinguished by one thing only: by the difficulty. Thus the Master's yoke it easy and its burden light -- for the person who has cast off all his burdens, all of them, the burdens of hope and of fear and of despondency and of despair -- yet it is difficult." Yes, the difficult thing is to truly believe (John 16:31). Sins can be like great possessions that are difficult to give up. Among other things, we must forgive ("give away") our sins (both our own and those against us), and that means trusting God enough to bear our wounds for us. Forgiveness allows us to move on with our lives by letting go of the pain of the past (2 Cor. 5:16). It is "easy" to understand this, but it is difficult to live it.
הַשְׁלֵךְ עַל־יְהוָה יְהָבְךָ
לא־יִתֵּן לְעוֹלָם מוֹט לַצַּדִּיק
hash·lekh · al · Adonai · ye·hav·kha
ve·hu · ye·khal·ke·le·kha
lo · yit·ten · le·o·lam · mot · la·tzad·dik
"Cast your burden on the LORD,
and He will sustain you;
He will never permit the righteous to be moved."
Hebrew Study Card
The message of the cross is scandalous to human pride because it reveals that we are powerless to save ourselves. We trust Yeshua's finished work performed on our behalf, not our own works of righteousness (John 6:29). The Torah of Yeshua (תּוֹרַת יֵשׁוּעַ), however, does indeed include some very specific commandments, including the following:
- "Thou shalt believe thou are my beloved - entirely accepted and entirely forgiven"
- "Thou shalt forget the shame of thy past"
- "Thou shalt stop thinking of your sin but rather of My great remedy for you"
- "Thou shalt let me carry your woundedness far away, yea, to the bottom of the sea"
- "Thou shalt live in My love and be filled with its spirit"
- "Thou shalt believe in a happy ending, and that love is stronger than justice"
- "Thou shalt fear nothing but that which causes you to lose hope in My love..."
(Kindly note that these are implications derived from various Scriptures. For example, see Isa. 54:8; Jer. 31:3; Isa 54:4; Jer. 31:34; Heb. 8:12; Isa. 41:10; 45:22; Rom. 4:25; Psalm 103:10-14; John 14:1,27; Mic. 7:19; Isa. 38:17; John 14:21; 15:5,10; Gal. 5:22-23; 1 Cor. 13; 1 John 3:1; Rom. 8:28-39; Psalm 89:14; 85:10; Luke 11:42; 1 John 4:18, etc.)
The difficulty, I repeat, is to genuinely believe that the love's miracle is for you - and that therefore you really are a "new creation" in the Messiah (2 Cor. 5:17). The reason this is difficult is because we are still living in an "already-not-yet" place of exile, the "two-souled" state of being that only is able to "see through a glass darkly." We are trusting in God, yet we must "work out" our own salvation with fear and trembling (Phil. 2:12). But notice that we "work out" what God has already "worked in," since it is "God who works in you both to will and to do His good pleasure" (Phil. 2:13). Please do not miss this - God first works His love into our hearts, and then we are able to express that in works of love... From start to finish, only genuine faith in Yeshua performs the "work of God" (John 6:28-29), and never our own ludicrous efforts of affecting self-righteousness (Titus 3:5). If you are lacking in the fruit of the Spirit (i.e., the works of God), then the right approach is to turn around and confess your faithlessness: "Lord, I believe; help Thou my unbelief..." (Mark 9:24). Our LORD is near to the brokenhearted and saves the crushed in spirit (Psalm 34:18).
May we all draw near to the LORD and call upon His Name for life this very hour, this very moment, and at this time... Amen.
Gratitude and Spirituality....
03.31.17 (Nisan 5, 5777) Expressing gratitude is a core value of genuine spirituality. "Modei ani," I thank you, God... Being thankful indicates that you are trusting that God is working all things together for your good, and it confesses that all you are is a gift from heaven. Indeed, the Hebrew word todah (תּוֹדָה), usually translated "thanks," can mean both "confession" and "praise." The matriarch Leah used a play on words regarding the birth of her fourth son (Gen. 29:35) when she said she would thank the LORD (אוֹדֶה אֶת־יהוה), and therefore she named him "Judah" (יְהוּדָה), from which the word "Jew" was later derived. The Apostle Paul, the greatest of the Torah sages, alluded to this when he said that a true Jew (יְהוּדִי) is one inwardly (κρυπτός), whose circumcision is a matter of spirit, not of the flesh. A genuine Jew gives thanks to God for who He is and what He has done; his desire is not for the approval of men, but of God (Rom. 2:28-29).
הוֹדוּ לַיהוָה כִּי־טוֹב
כִּי לְעוֹלָם חַסְדּוֹ
ho·du La·do·nai ki tov ki le·o·lam chas·do
"Give thanks to the LORD, for he is good,
for his loyal love endures forever."
Hebrew Study Card
The patriarch Judah's name eventually designated the tribe and tribal district in which Jerusalem was located, and its inhabitants (regardless of their original tribal origin) were called "Judahites," "Judeans" (יְהוּדִים) or, in the shorter form, "Jews." In the Bible, the shorter term first appears after the destruction of the First Temple, 2 Kings 25:25, and was later used in the books of Jeremiah, Ezra/Nehemiah. The term also used in the New Testament to designate any physical descendent of Abraham, Isaac, and Jacob.
Note: Today is our beloved son Judah's eighth birthday! Please offer up a prayer for this boy to grow into a man of truth and integrity who will serve the LORD our God. Thank you!
Drawing Near by Sacrifice....
[ The following is related our Torah reading for this week, parashat Vayikra... ]
03.31.17 (Nisan 5, 5777) The classical sages say that the word vayikra (וַיִּקְרָא) expresses a sort of ambivalence about how we are able to connect with God. Rashi says the verb can be interpreted to derive from the root yakar (יָקָר), meaning "costly" or "dear," so we read: "And he was dear, and the LORD spoke to Moses." On the other hand, the verb may be related to the word mikreh (מִקרֶה), a chance meeting, so we read: "And he happened to encounter God, and the LORD spoke to Moses..." The very first word of the Book of Leviticus, then, raises questions about closeness and distance, of drawing near yet remaining outside. There is the call to draw near from above, yet it calls out to us in our separation...
Sin causes separation from God, and the way this separation is overcome is by means of sacrifice, or "korban," which may be defined as that which is given up to draw us near (קָרַב) to God. The quintessential archetype of sacrifice is given in the Akedah, where Abraham offered his beloved son on an altar, and where God provided a lamb to take his place. The Torah states that Abraham saw "another ram" (אַיִל אַחַר), which means he clearly regarded his son as a type of sacrificial lamb (Gen. 22:13). Isaac was made like a lamb yet afterward God provided a divine exchange. The offering up of what was most dear to Abraham drew him near to God, just as the offering up of what was most dear to God, namely, His only begotten Son, drew God to man... (more)
SHABBAT SHALOM AND SHANAH TOVAH CHAVERIM!
A Blessed Brokenness...
03.30.17 (Nisan 4, 5777) Many of us have been given the special blessing of needing God so viscerally that we will fall apart or even self-destruct apart from His daily intervention in our lives... Yeshua speaks to the desperately needy of heart: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matt. 5:3). We groan in hope... In our Torah we read that the fire on the altar was to be kept burning at all times (Lev. 6:12-13), which symbolizes esh tamid (אֵשׁ תָּמִיד), or the inner fire of the heart... How blessed it is to be full of the fire of this inner need, this relentless groaning, this constant hunger to be set free. As it is written, the high and lifted up One dwells with the broken and lowly of spirit, to revive the spirit of the lowly and to revive the heart of the crushed:
כִּי כה אָמַר רָם וְנִשָּׂא שׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ
מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ
לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים
ki · kho · a·mar · ram · ve·nis·sa · sho·khen · ad · ve·ka·dosh · she·mo,
ma·rom · ve·ka·dosh · esh·kon · ve·et · dak·ka · ush·fal · ru·ach
le·ha·cha·yot · ru·ach · she·fa·lim · u·le·ha·cha·lot · lev · nid·ka·im
"For this is what the high and lifted up One says, the One who abides forever,
whose Name is Holy: "I dwell in a high and holy place, but also with the broken
and lowly of spirit, to revive the spirit of the lowly and to revive the heart of the crushed."
Download Study Card
God reveals Himself to the "lowly in spirit" (שְׁפַל־רוּחַ), that is, to those who understand their own nothingness and complete dependence on Him.... Notice that the word dakka (דַּכָּא) refers to being crushed to the very dust, the very same word used to describe how Yeshua was crushed for our iniquities (Isa. 53:10). William James called this deep work of the spiritual life Zerrissenheit, a term that can be translated as "torn-to-pieces-hood," or a state of being utterly broken and in disarray (see William James: Varieties of Religious Experience). From the point of view of our dependence on God for salvation, dakka refers to humility and contrition we express in light of God's unmerited favor and love for our souls... We identify with the death of Messiah offered on our behalf; we find healing and acceptance in the Presence of the One who was torn to pieces and made dust for our merit. Humility is essential to awareness of God in the truth.
The Meaning of Holiness...
03.30.17 (Nisan 3, 5777) From our Torah we read: "For I am the LORD who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy" (Lev. 11:45). Because we are God's people, his redeemed children, we should be holy, just as God is holy (1 Pet. 1:15-16). Holiness, however, is not a matter of what you do (such as wrapping yourself in religious rituals) but instead is a matter of what you "allow" to happen: You let go and allow yourself to be rescued and taken up from the "depths of Egypt" to be with God. Holiness is something you receive by faith; it is a gift of being "set apart" to be sacred and beloved by God. Genuine holiness (i.e., kedushah) is connected with love and grace.
In Hebrew, the word kedushah (קְדוּשָׁה) means sanctity or "set-apartness" (other Hebrew words that use this root include kadosh (holy), Kiddush (sanctifying the wine), Kaddish (sanctifying the Name), kiddushin (the ring ceremony at a marriage), and so on). Kadosh connotes the sphere of the sacred that is radically separate from all that is sinful and profane. As such, it is lofty and elevated (Isa. 57:15), beyond all comparison and utterly unique (Isa. 40:25), entirely righteous (Isa. 5:16), glorious and awesome (Psalm 99:3), full of light and power (Isa. 10:7), and is chosen and favored as God's own (Ezek. 22:26).
After the LORD split the sea and led his people across, Israel sang a song of praise to Him. Shirat Hayam (the Song of the Sea) is an "antiphon", or song of response to the loving deliverance given by the LORD (Exod. 15:1-21). "The LORD is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him..." "Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders? You have led in your steadfast love the people whom you have redeemed; you have guided them by your strength to your holy abode... You will bring them in and plant them on your own mountain, the place, O LORD, which you have made for your abode, the sanctuary, O Lord, which your hands have established."
Note further that the opening statement, "Then they sang" is actually in the future tense: "Then they will sing," which refers to the coming of Messiah. Indeed, in Revelation 15:3 we read that the song will indeed be sung to the Heavenly Bridegroom in the coming New Jerusalem... Note also that in the closing phrase of the song, "the LORD will reign forever" (Exod. 15:18), the word "will reign" (יִמְלךְ) is spelled with a missing Vav, which suggests the Messiah Yeshua. The LORD will indeed reign when the rightful heir to the throne of David and the true King of Israel soon appears. Then shall we be with our Beloved forever and ever.
Drawing Near to God...
[ The following is related our Torah reading for this week, parashat Vayikra... ]
03.30.17 (Nisan 3, 5777) Recall that the climax of the revelation given at Sinai was the commandment to construct the Sanctuary (מקְדָּשׁ), otherwise called the Mishkan (מִשְׁכָּן) or the "Tabernacle." In other words, the redemption secured by the blood of the lamb in Egypt led directly to the revelation of the laws of the altar revealed at Sinai. Nearly half of the Book of Exodus is focused on the Mishkan, and the book concludes with the Shekhinah Glory of God revealed at Sinai filling the Holy of Holies (Exod. 40:34-35).
The Book of Leviticus (וַיִּקְרָא) links the closing paragraph of the Book of Exodus with the religious practices within the Mishkan itself, and therefore it focuses on the various forms of offerings and sacrifices (i.e., zevachim: זְבָחִים) that were integral to the worship of God. As the climax of God's revelation at Sinai, the Mishkan became the place of God's revelation (Exod. 25:22; 30:36) and the locus of corporate worship. Prophetically, the Mishkan represented the redemptive plan of God for Israel that culminated in the revelation of Yeshua the Messiah as the appointed Lamb of God (i.e., seh ha-Elohim: שֵׂה הָאֱלהִים). The Book of Leviticus is therefore central to the Torah and provides the basis for understanding the multifaceted meaning of the sacrifice of Yeshua for our reconciliation with God. The great doctrines of the Atonement (καταλλαγή), propitiation for sin (i.e., ἱλαστήριος / כַּפָּרָה), and the meaning of the Cross of the Messiah as revealed in the New Testament are all grounded in the sacrificial system revealed in the Mishkan.
In modern English the word "sacrifice" usually means an act of self-deprivation, when we give up something of value for the sake of a greater value. In the Torah, however, the idea of sacrifice has more to do with making an offering to God as a means of drawing near to Him. Positively put, such sacrifices were intended to express gratitude and joy; negatively put, they were intended to remove obstacles caused by defilement and sin. Indeed, the most common Hebrew word used to describe sacrifice is korban (קָרְבָּן), which comes from the root karov (קָרַב) meaning to "draw close" or "to come near." In the Mishkan, korbanot (קָרְבָּנוֹת) were various ritual acts that were used for the worshipper to draw near to God.
It should be noted that most of the sacrifices were intended to be enjoyed as part of a communal meal or to provide sustenance for the priests. A portion of the animal was symbolically sacrificed to God, while the remainder was eaten by the sacrificer and his guests. In this way, a sense of communion between the people and God was realized. (During the Temple period, sacrifices were accompanied with music and singing). Only the olah (עלָה), or "whole burnt offering," was entirely consumed upon the altar. There are allusions that the sacrifices represented "food" for God (Lev. 1:9; Num. 28:2), though the Scriptures repeatedly warn against understanding this in anthropomorphic terms (e.g., Psalm 50:12-13), and the prophets later decried the idea that God desired sacrifices more than He demanded ethical behavior (Amos 5:22-25; Jer. 7:22-23; 1 Sam. 15:22-23; Hos. 6:6; Isa. 1:11-20; Micah 6:6-8). According to the prophets, there can be no legitimate substitution of ritual for personal moral responsibility, and their hyperbole was intended to "get the order right" in the matter of sacrifices. "To obey is better than sacrifices..." The point of the Torah sacrifices was to provide a sense genuine communion with God and others – and that implied a heartfelt commitment to justice and the ethical imperatives of the Torah. .
For more on this subject, see "Korban and Zevachim: Further thoughts on Vayikra."
Waking up to Holiness...
03.30.17 (Nisan 3, 5777) The Torah records God's first act of creation with the imperative utterance: "Let there be light" (i.e., yehi or: יְהִי אוֹר) and then goes on to say that "God separated (וַיַּבְדֵּל) the light from the darkness (Gen. 1:3-4). It is this "separation," or distinction, that is foundational to the concept of kedushah (קְדֻשָּׁה), or "holiness." Holiness is also expressed in the distinction between ordinary and sacred time: "God blessed the seventh day and made it holy" (יְקַדֵּשׁ) because on it God rested from all his work that he had done in creation" (Gen. 2:3).
The overall theme of the Book of Leviticus is kedushah, and indeed the Hebrew root (קדשׁ) occurs over 150 times in the book. Since God is kadosh (קדשׁ), we must be kadosh in our lives as well, and this means first of all being conscious of the distinction between the sacred and the profane, the "clean" and the unclean, and so on. "You are to distinguish between the holy and the common, and between the unclean and the clean" (Lev. 10:10). Note that the word translated "distinguish" (וּלֲהַבְדִּיל) comes from the same verb used to describe how God separated the light from the darkness. We are to separate between (בֵּין) the holy and the profane, which means we need understanding (i.e., binah: בִּינָה), or the ability to discern between realms of reality... As it is written, "You shall be holy to me, for I the LORD am holy and I have separated you (וָאַבְדִּל) from other people that you should be mine" (Lev. 20:26).
וִהְיִיתֶם לִי קְדשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה
וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי
vi·yi·tem · li · ke·do·shim · ki · ka·dosh · a·ni · Adonai
va·av·dil · et·khem · min-ha·a·mim · li·he·yot · li
"You shall be holy to me, for I the LORD am holy
and I have separated you from the peoples to be mine"
There is no other way to approach the Holy One apart from consciousness of His infinite glory and unsurpassable worth. "I will lift up my eyes to the hills" (Psalm 121:1). As the Holy One (i.e., ha-kadosh: הַקָּדוֹשׁ), the LORD (יהוה) is utterly unique, distinct, sacred, and set apart as the only One of its kind. He alone is worthy of true worship and adoration, since He alone is utterly peerless, without rival, and stands in relation to the world as Creator, Redeemer, and Lord. To affirm the LORD is holy is to be conscious that He is utterly sacred.
Holiness involves first of all the awareness or consciousness that there is a realm of reality "higher than" the material world (the light God created and separated from darkness was not physical), and this realm of reality is centered on Person and Will of God. A denial of this leads to the idolatrous view that material (i.e., profane) reality is absolute and therefore ascribed eternal worth. "The fear of the LORD (i.e., yirat Adonai: יִרְאַת יהוה) is the beginning of wisdom." However, the LORD does not want us to merely recognize His holiness (in some abstract or intellectual sense) but calls us to be in relationship with Him, and this implies personal sanctity and separation: Again, "you shall be holy to me, for I the LORD am holy and I have separated you (וָאַבְדִּל) from other people that you should be mine" (Lev. 20:26). The purpose of the sacrificial system was to draw near to God, and this "drawing near" required a separation from the profane world and its habitual uncleanness. The call to be holy is therefore the call to wake up and become alive to God's Presence in this world.
Teshuvah and Despair...
03.30.17 (Nisan 3, 5777) There are moments – dark, gnawing, raw – when you may lose sight of hope, when you might even fear that you have lost your faith – not in God or his promises – but rather in yourself, in your own strength to continue, to stay focused, to keep pressing on "hope against hope..." The remedy here is always the same: to remember that within you – that is, in your flesh - "there is no good thing" and that the miracle of salvation is made secure by God's passion for you, not your own power or desire. "Not by might, nor by power, but by my Spirit, saith the LORD of Hosts." We don't trust in ourselves nor in the strength of our inner resolve, but solely in the power of God to make the way. We must turn away from ourselves to regain the message of God's unfailing love; only when we lose sight of ourselves do we find ourselves. God redeems you from your lost estate and touches you in your uncleanness; He clothes himself in your pain so that you may be clothed in his love. That never changes, despite dark moments, and to that we must always return...
Where it says, "I can do all things through Messiah who strengthens me" (Phil 4:13), that includes being healed of the inner pain of rejection, abandonment, and even abuse suffered from childhood. It means being set free from disillusionment, despair, and the oppression of relentless fear. "I can do all things through Messiah" means no longer accepting messages of self-hatred, no longer heeding the malicious whispers that say: "I am of no value," "I am unlovable," "my life is hopeless." No, "I can do all things through Messiah" means learning to be accepted, honored, and esteemed by God; it means opening your heart to God's love and blessing for your life; it means allowing your heart to be made right, to have inner peace... After all, Yeshua's great prayer was that we would know the truth of God's love for us (John 17), and this is the central need our lives...
Blessing for Darkness...
03.29.17 (Nisan 2, 5777) "If I say, surely darkness covers me, the darkness is not made dark to you, but the night shines as the day ... nothing hides from your radiance" (Psalm 139:11-12). Indeed, "no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account" (Heb. 4:13). We have to trust that God is present in the midst of our darkness, in the silence, in the unknown... You come out of the shadows when you admit that you act just like other people, that you are human, in need of reconciliation yourself... Above all you need God. You need help. You need a miracle to help you to truly love. You may find excuses for many things, but you cannot escape the "wretched man that I am" reality that is grounded in your fears. God sees in the darkness and is present there, too. When you feel alone, like an unbridgeable gulf lay between you and all that is good, even then may the LORD shine His light upon you...
גַּם־חשֶׁךְ לא־יַחְשִׁיךְ מִמֶּךָ
וְלַיְלָה כַּיּוֹם יָאִיר
gam · cho·shekh · lo · yach·shikh · mi·me·ka
ve·lai·lah · ka·yom · ya·ir
ka·cha·she·khah · ka·o·rah
"The darkness is not made dark to you;
but the night shines as the day:
as the darkness so is the light...
"For it is you who light my lamp; the LORD my God outshines my darkness" (Psalm 18:28). There is "depression," and there is the dark night of the soul, and these are different matters, though they may overlap... "Hope deferred makes the heart sick." The dark night of the soul is an experience of trusting God in the darkness yet has a spiritual direction and end. We walk through this darkness with God and learn from him even there....
Humility and Torah...
[ The following is related our Torah reading for this week, parashat Vayikra... ]
03.29.17 (Nisan 2, 5777) It is an age-old Jewish custom to begin teaching young children the Torah beginning with Vayikra because they, like the sacrifices themselves, are considered pure. The sage known as the Kli Yakar states that this is one of the reasons why the Aleph (א) in Vayikra (ויקרא) is written very small in the Torah scroll. Let these teachings be the beginning, like the letter Aleph, which is the beginning of the Aleph-Bet. When we humble ourselves as little children, God will reveal His truth to us, just as Messiah humbled himself for the sake of touching us in our frailties...
Aleph is the first letter of the first word of the first commandment of God: anokhi (אָנכִי): "I AM" (Exod. 20:2), which also designates the Name ehyeh (אֶהְיֶה) first revealed to Moses (Exod. 3:14). The numerical value of Aleph is one, indicating its preeminence, and it is a silent letter, alluding to the ineffable mystery of God's sovereign will (the related word aluph (אַלּוּף) means "Master" or "Champion"). In the Hebrew script used for writing Torah scrolls (ketav Ashurit), Aleph is constructed from two Yods (that represent "hands") joined by a diagonal Vav (that represents man). One Yod (י) reaches upward while the other reaches downward, and both extend from the "fallen" Vav (ו), picturing a "wounded Man" or Mediator (1 Tim. 2:5). In the Hebrew numbering system (i.e., gematria), Yod = 10 and Vav = 6, so adding up the three parts of Aleph yields 26, the same value as the Name of the LORD: YHVH (יהוה). The very first letter of the Hebrew Alphabet, then, pictures the three-in-one LORD who mediates all of life for our salvation. And just as there are three parts to Aleph, but Aleph is One (echad: אֶחָד), so there are three Persons to the Godhead, yet God is absolutely One. Indeed, the gematria of the word Aleph (אָלֶף) is 111 (Aleph=1, Lamed=30, and Pey=80). As Yeshua said, every "jot and tittle" of Scripture is significant...
The Place of Atonement...
03.29.17 (Nisan 2, 5777) From our Torah portion this week (Vayikra) we read: "He shall bring it (i.e., the offering) to the entrance of the tent of meeting (אהֶל מוֹעֵד), that he may be accepted before the LORD. He shall lay his hand on its head and it shall be accepted for him to make atonement on his behalf (לְכַפֵּר עָלָיו). Then he shall slaughter it before the LORD, and Aaron's sons the priests shall bring the blood and throw the blood against the sides of the altar. Then he shall flay the offering and cut it into pieces..." (Lev. 1:3-6). We are justified by faith, but that means we bring our hope to the appointed place where God meets with us. We have "access by faith into this grace wherein we stand" (Rom. 5:2), and that implies we trust that God gives us right standing on account of his great love. We come to the cross - the entrance of the tent - and "lean into" our Lord, identifying with his death as atonement on our behalf. As it is written: "God has ordained a place of atonement (i.e., ἱλαστήριος, or "mercy seat" [i.e., kapporet: כַּפּרֶת]), in the cross of Yeshua, accessible through faith in his blood, for the demonstration of His righteousness, so that God might be both just and the justifier of the one who has faith in Yeshua" (Rom. 3:25-26).
It has been noted that there were no prescriptions of words to be spoken during the semikhah/shechitah ceremony (i.e., sacrificial ceremony), no formulas or ritualized prayers. The sacrifice was performed in silence. The worshipper would firmly lay both hands on the head of the sacrificial victim and reflect that this animal's fate should really be his -- i.e., that he deserved to die for his sin. Only because of the LORD's mercy was this animal accepted in his place, and therefore the sacrificial rite was ultimately one of healing and restoration... This is the "korban" principle of "life-for-life." When the LORD saw the shed blood and ascending smoke of the sacrifice, He forgave the sinner based on his faith and teshuvah (repentance). The "sweet savor" (i.e., re'ach nicho'ach: רֵיחַ־נִיחוֹחַ) of the sacrifice refers to the future life (and healing) of the worshipper -- not the sacrifice itself. By itself -- apart from genuine repentance -- the sacrifice holds no power to forgive sin, and indeed, forgiveness is a relational concept (Matt. 5:24, 6:12, Isa. 1:11, etc.). In the Levitical system, the offering of a sacrifice served as a "symbol and expression of man's desire to purify himself and become reconciled to God" (Nehama Leibowitz: New Studies in Vayikra).
"God put forward Yeshua as a propitiation (ἱλαστήριον) through faith in His blood" (Rom. 3:25). The sprinkling of Yeshua's blood - represented by His Passion upon the cross - was "presented" upon the Heavenly Kapporet, before the very Throne of God Himself. Yeshua here functions as the great High Priest after the order of Malki-Tzedek (i.e., Melchizedek) who provides everlasting forgiveness for our sins (Heb. 9:7-10:10). Because of His sacrifice, the parochet - the wall-like covering separating the Holy of Holies - was rent asunder and God's love was let loose upon the world! Baruch Hashem! All those who are trusting in Yeshua as their atoning sacrifice before God (i.e., kapparah: כַּפָּרָה) are able to draw near to God full of confidence in his love (Heb. 4:16; Rom. 5:2; Eph. 3:12).
A New Beginning...
03.28.17 (Nisan 1, 5777) The very first word of the Torah indicates the significance of time, namely, bereshit (בְּרֵאשִׁית) - "in the beginning..." (Gen. 1:1), and according to tradition, the very first commandment given to the children of Israel (as a whole) was that of Rosh Chodesh (ראש חודש), or the declaration of the beginning (i.e., rosh) of the "new month," and particularly the very first month of their redemption (see Exod. 12:2). In other words, Passover month was to begin Israel's year, and indeed the sacrificial system itself (i.e., the Tabernacle) was consecrated precisely on the new moon of the first month (Exod. 40:2). Note that the Hebrew word for month (i.e., chodesh) comes from the root chadash (חָדָש), meaning "new," and therefore the Passover redemption was intended to mark a "new beginning" for the Jewish people. And indeed, God marks the start of our personal redemption as the beginning of our life as a new creation (2 Cor. 5:17), just as Yeshua is the "first of the firstfruits" of God's redeemed humanity (1 Cor. 15:45-49).
Leviticus and the Lamb...
[ Today is Rosh Chodashim, Biblical New Year's Day... Shanah tovah u'metukah, friends! ]
03.28.17 (Nisan 1, 5777) The Book of Leviticus (ספר ויקרא) is the third of the Torah, representing another stage in our spiritual journey. Genesis reveals both our divine origin but also our tragic fallenness, and the book ends with our need for deliverance from bondage to Egypt. Exodus reveals that we are liberated from slavery by trusting in the provision of God demonstrated by the sacrifice of the Passover lamb, and the book ends with the climax of the revelation of Torah given at Sinai, namely, the building of the Mishkan (Tabernacle) where the the need for blood atonement was enshrined. Indeed blood atonement is the central theme of the central book of Torah, i.e., Leviticus, where we are called to draw near to God through sacrificial rites, the foremost of which was the ongoing offering (i.e., korban tamid: קָרְבַּן תָּמִיד) of a defect-free male lamb, together with unleavened bread and wine. The LORD called this "My offering, My bread" (Num. 28:1-8). In other words, the center of the Torah is the altar that constantly prefigured the Lamb of God who would be offered up to secure our eternal redemption (John 1:29; Heb. 9:11-12).
רָאוּי הַשֶּׂה הַטָּבוּחַ לְקַבֵּל גְבוּרָה
עשֶׁר וְחָכְמָה וְכּחַ וִיקַר וְכָבוֹד וּבְרָכָה
ra·uy · ha·seh · ha·ta·vu·ach · le·ka·bel · ge·vu·rah
o·sher · ve·chokh·mah · ve·ko·ach · vi·kar · ve·kha·vod · uv·ra·kha
"Worthy is the Lamb who was slain, to receive power and wealth and wisdom
and might and honor and glory and blessing"
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Though God instructed each household to select its own defect-free lamb for the family Passover, the Torah refers to "the" Lamb of God, as if there was only one: "You shall keep it [i.e., the Passover lamb] until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall slaughter him (אתוֹ) at twilight (Exod. 12:6). Indeed there is only one great Lamb of God "slain from the foundation of the world," namely, the One given in the Garden of Eden (Gen. 3:21), sacrificed in place of Isaac during the Akedah, selected for the Passover from Egypt (and later commemorated as korban tamid (the daily offering) at the Temple (Num. 28:1-8)), later incarnated as our Savior, the great Lamb of God who offered Himself upon the cross for our sins (John 1:29), and who ascended to eternal victory to be seated upon the very Throne of God's Glory (Rev. 5:12-13; Rev. 22:1). Amen, the Torah centers on the great Lamb of God....
Sacrifice and Blessing...
[ This is related to our Torah for this week, parashat Vayikra. Shanah tovah, friends... ]
03.28.17 (Nisan 1, 5777) From our Torah reading this week (Vayikra) we read: "When any person of you (mikem) brings an offering to God..." (Lev. 1:2), upon which the midrash comments: "Why does the text state 'mikem," translated "of you"? Because from this we derive that whoever recites one hundred blessings a day is as if he or she offered sacrifice. And how do we know this? From the Hebrew word mikem (מִכֶּם), which has a numerical value of 100: Mem + Kaf + Mem" (Yalkut Ma'ayan Ganim). The midrash attempts to connect the practice of "making a blessing" over the various moments of our day (arising, bathing, eating, drinking, etc.) with that of sacrifice, suggesting that the essence of sacrifice is gratitude...
Some of the early sages likened "making a blessing" to requesting God for permission to partake of the goodness of His world. Offering thanks "opens the world" to the Divine Presence, which in effect, sanctifies our experience. When we slow down and savor the moments of life, we will become more aware, more sensitive, and more receptive to the miracle of what is given... "The "sacrifice of praise" will flow from us spontaneously as we contemplate the peaceful glory of a sunset, listen to the song of a bird, smell the scent of a strawberry, or sit around the table with family or friends. In this way we become a "living sacrifice" as we walk in gratitude and love (Eph. 5:2; Heb. 13:15).
The Scriptures counsel us to be transformed by "renewing our minds" (Rom. 12:2), though how we are to do this remains an open question. Our perspectives and attitudes are shaped by our assumptions about life, many of which are "pre-conscious" or hidden from our awareness. Habitual thoughts, biases, prejudices, fears, etc., all affect (and distort) the way we see and understand reality. In light of this, how can we change? How can we overcome our habitual negativity, misery, and general unhappiness? How do we develop right thinking power? How do we learn to apply our minds to perceive the good, instead of responding in unreflective and negative ways to our circumstances? How do we discipline our will so that "if there is anything worthy of praise, think about these things" (Phil. 4:8)?
There are innumerable books on the subject of logic, detecting fallacies, and using sound reasoning techniques, but there are not many that discuss the "morality" of our thinking, that is, our God-given responsibility to perceive the truth and to consistently express it in our everyday actions. Since our thinking invariably leads to practical choices, we have a primary duty to know the truth and live out its implications in our lives. The failure to do so is not only inconsistent, logically speaking, but immoral, ethically speaking (and dangerous, spiritually speaking, since bondage is ignorance of the truth). If the truth bears witness that there is a personal God who creates each soul in the world, for instance, this should affect how we value and respect others, and the failure to do so will result in cognitive dissonance and internal contradiction that yields mental suffering, misery, emotional pain, and insecurity in our lives. A "double-minded" person is "two-souled" (δίψυχος), unstable (i.e., ungrounded, restless, unbalanced) in all his ways (James 1:8).
Healing comes from receiving the light of truth, being "single-minded," with our eye focused on what is real. "If your eye is "single" (i.e., ἁπλοῦς, sincere, focused)," Yeshua said, "your whole body will be filled with light" (Matt. 6:22). Likewise the Torah commands: "You shall be made whole (i.e., tamin: תָּמִים) with the LORD your God" (Deut. 18:13). We are made "whole" or "perfect" (i.e., complete) when we resolutely turn to God for healing of our inner dividedness, as it says: "The Torah of the LORD is perfect (תָּמִים), returning the soul" (Psalm 19:8). And where it is written, "Let us hear end of the matter: Fear God and love his commandments, the text adds: ki zeh kol-ha'adam (כִּי־זֶה כָּל־הָאָדָם), "for this is the whole man," suggesting that those who return will be healed of their double-mindedness (Eccl. 12:13). Ultimately we are made whole when we are united to God in Messiah, for then we are "with the LORD our God" and the Spirit writes Torah within the heart of faith (Jer. 31:33).
The heart of truth sees beyond the present to find meaning in the Eternal, yet it refocuses on the present to endow it with sacred significance... "Love hopes all things" (1 Cor. 13:7). To rightly see the present moment, in other words, we must first look to the Eternal, since that grounds our perspective and contextualizes our hope: "For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal" (2 Cor. 4:17-18).
Regard this as a prophecy for your life: "You shall be made whole with the LORD your God." God's love heals the inner brokenness of our hearts. When we accept this, we discover that surrendering to God's will truly makes us "whole." "As many as I love, I reprove and correct: be zealous therefore, and turn. Listen! I stand at the door and knock. If anyone hears my voice and opens the door I will come into his heart and share a meal with him, and he with me" (Rev. 3:19-20). These are words of our Lord Yeshua, who speaks to those who "hear his voice." May you open the door of your heart; may you return to Him now...
Note: The phrase "sacrifice of praise" (θυσίαν αἰνέσεως) comes from the New Covenant Scriptures (i.e., Heb. 13:15), which is the term used in the ancient Greek translation of the Torah (i.e., the Septuagint) for the "thank offering" (i.e., zevach ha'todah: זבַח הַתּוֹדָה) that expressed gratitude to God for His salvation (θυσίας τοῦ σωτηρίου).
Leviticus and Yeshua...
[ The following is related our Torah reading for this week, parashat Vayikra... ]
03.28.17 (Nisan 1, 5777) The Book of Leviticus (ויקרא) is to the Torah what the Book of Hebrews is to the New Testament. Leviticus is both the physical and spiritual center of the Five Books of Moses and comprises its ritual expression. The sages count 246 of the 613 commandments of the Torah in this book (over 40%), and many of the Talmud's discussions regarding ritual purity and holiness are based on it.
Many Christian readers of the Bible want to skip the Book of Leviticus, however, because they find the detailed description of the Mishkan (Tabernacle) and the various laws of the sacrificial system to be tedious and/or irrelevant for followers of Yeshua. This is unfortunate because in its pages the great sacrificial work of Yeshua is foreshadowed and explained for us. Indeed, without the underlying concepts "seeded" there, various fundamental New Testament teachings concerning the atoning sacrifice of Yeshua for our sins, justification by faith, and our duty to walk in sanctification would not make much sense....
The LORD intended that the sacrificial laws given to the Levitical priests (i.e., kohanim) would foreshadow the coming atoning sacrifice offered by Yeshua, the "Lamb of God slain from the foundation (יְסוֹד) of the world" (1 Pet. 1:19-20, Rev. 13:8). This is why these laws are called torat Kohanim - the "teaching of the priests." This instruction (i.e., torah: תּוֹרָה) was intended for all Israel to understand the need for blood atonement in order to draw near to God (Lev. 17:11). The Levitical system as a whole served as a "type" or "picture" of heavenly realities. Moses received the "pattern" (i.e., tavnit: תַּבְנִית) of the Throne of God on Sinai, but this was a physical copy or "shadow" of the spiritual Reality he beheld in visions. The Mishkan was always intended to be moved into the Promised Land, which King David later established in Zion, the place of the Holy Temple. But it was the sacrificial death of Yeshua that is the focal point and goal of it all: Yeshua is the Substance of all that the sacrifices foreshadowed...
For more on this topic please see "Leviticus and Yeshua."
03.27.17 (Adar 29, 5777) Tonight at sundown marks the beginning of the "New Year" as designated by the Scriptures, called Rosh Chodashim. The Torah plainly states: "This month is for you the head of the months" (הַחדֶשׁ הַזֶּה לָכֶם ראשׁ חֳדָשִׁים), and "it is the first to you of all the months of the year" (רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה) [see Exod. 12:2]. Yes, we observe Rosh Hashanah (better, Yom Teruah) in the fall, though that is connected with the end of the harvest and prophetically looks forward to the "End of Days." This month, called the month of Nisan (also called Aviv), begins with the sighting of the new moon (not the sighting of barley as claimed by some) as was taught to Moses in preparation for the great Passover and deliverance from Egypt (see Exod. 12). Indeed the month of Nisan, the First Month, is rightly called "Chodesh Yeshuah" (חדֶשׁ הַיְשׁוּעָה), "the Month of Salvation," because it centers on the redemption given in Yeshua, the true Lamb of God....
The following prayer is customarily said during Rosh Hashanah, but it is equally applicable for the New Year of Nisan and the Season of Passover:
יְהִי רָצוֹן מִלְּפָנֶיךָ יהוה אֱלהֵינוּ
שֶׁתְּחַדֵּשׁ עָלֵינוּ שָׁנָה טוֹבָה וּמְתוּקָה
בַּאֲדנֵינוּ יֵשׁוּעַ הַמָּשִׁיחַ אמן
ye·hi · ra·tzon · mil·fa·ne·kha, · Adonai · E·lo·hei·nu
ve·lo·hei · a·vo·tei·nu,
she·te·cha·desh · a·lei·nu · sha·nah · to·vah · u·me·tu·kah
ba·A·do·nei·nu · Ye·shu·a · ha·Ma·shi·ach [a·men]
"May it be your will, LORD our God
and God of our fathers,
that you renew for us a good and sweet year
in our Lord Yeshua the Messiah." [Amen]
The Call of Vayikra...
[ The following is related our Torah reading for this week, parashat Vayikra... ]
03.27.17 (Adar 29, 5777) The first verse of the Book of Leviticus is usually translated: "And the LORD called to Moses and spoke to him," where the subject of the verb vayikra (וַיִּקְרָא), "and he called," has an implied antecedent, which if expressed would read: "And the LORD called to Moses and the LORD spoke..." The Hebrew text of the Torah scroll is written with a small Aleph (א) at the end of the verb vayikra, however, indicating something of textual and grammatical interest. Note that the Hebrew letter Aleph is constructed from two Yods (each that represent a yad, or "hand") joined by a diagonal Vav (that represents a man). One Yod (י) reaches upward while the other reaches downward, and both extend from the "fallen" Vav (ו), picturing Yeshua, the humble One who was "wounded for our transgressions, and bruised for our iniquities" as our Mediator between heaven and earth (Isa. 53:5; 1 Tim. 2:5). The implied Subject, then, of vayikra can be seen to be the "small Aleph," the Humble One who calls out from the Tent of Meeting...
"And he called" is written anonymously, but once you understand that this is the Word of the LORD speaking, you will turn back to the Creator and then YHVH will speak to you from within the Tent of Meeting... May you hear His Voice now.
Happy New Year!
[ The central holiday of Passover begins Monday, April 10th at sundown this year... ]
03.27.17 (Adar 29, 5777) Did you know that the Biblical Year begins this coming Monday, March 27th at sundown (i.e., Nisan 1, 5777)? Indeed, the LORD explicitly set apart this day as the beginning of the months of the calendar (called Rosh Chodashim), the start of the calendar year itself (Exod. 12:1-2). But what about Rosh Hashanah in the fall? Isn't that the Jewish "new year"? Yes, Rosh Hashanah (or Yom Teruah) signifies a "new year" after the ingathering of crops at the end of the season (see Exod. 23:16). In light of this, we infer that there are two distinct "New Years" revealed in the Torah: the first occurs two weeks before Passover (i.e., Nisan 1) and the second occurs ten days before Yom Kippur, during Rosh Hashanah (i.e., Tishri 1). The first New Year marks the month of the redemption from Egypt by the blood of the lamb (חדֶשׁ הַיְשׁוּעָה), and it also marks the month in which Yeshua was sacrificed upon the cross at Moriah to redeem us from our sins (i.e., chodesh HaYeshuah). The second New Year marks the month of Israel's corporate salvation that will be fulfilled in the End of Days. We see that there is a symmetry in the divine calendar: the fall festivals "mirror" the spring festivals and correspond to one another. Just as there is a "new year" in the spring, on the new moon of Nisan, so there is in the fall, on the new moon of Tishri, the seventh month, and that is why we make a "teruah" shout of thanks to God in anticipation of the fulfillment of God's redemptive purposes during the End of Days.
The Rosh Chodesh Blessing...
The new moon of Nisan is the most significant of the "new moons" of the Jewish calendar since it initiates the first month of the Biblical Calendar. Of all the various Rosh Chodesh celebrations, then, Rosh Chodesh Nisan is foundational, since it presents the starting point for the cycle of the yearly festivals (mo'edim) that reveal prophetic truths about the LORD God of Israel and His beloved Son, Yeshua the Mashiach, blessed be He. Here is a simplified blessing you can recite to mark this special time:
יְהִי רָצוֹן מִלְּפָנֵיךָ יהוה אֱלהֵינוּ וֵאלהֵי אֲבוֹתֵינוּ
שֶׁתְּחַדֵּשׁ עָלֵינוּ חדֶשׁ טוֹב בַּאֲדנֵינוּ יֵשׁוּעַ הַמָּשִׁיחַ אָמֵן
ye·hi · ra·tzon · mil·fa·ne·kha · Adonai · E·lo·hei·nu · ve·lo·hei · a·vo·tei·nu
she·te·cha·desh · a·lei·nu · cho·desh · tov · ba'a·do·nei·nu · Ye·shu·a · ha·ma·shi·ach · A·men
"May it be Your will, LORD our God and God of our fathers,
that you renew for us a good month in our Lord Yeshua the Messiah. Amen."
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Note: The early Jewish sages also added two other new years on the calendar: Tu B'Shevat and Rosh Chodesh Elul... The Gentile world also has many different new year days, too, the most common of which being "January 1st," which marks the "new year" for the modern secular world... For more on this see "The Gregorian Calendar and Pagan Assumptions."
The LORD Calls Out - ויקרא
[ This week we begin a new book of Torah, sefer Vayikra (i.e., the book of Leviticus)... ]
03.26.17 (Adar 28, 5777) Our Torah portion for this week is Vayikra ("and he called"), the very first section from the Book of Leviticus. In Jewish tradition, Leviticus is sometimes called the "Book of Sacrifices" since it deals largely with the various sacrificial offerings brought to the altar at the Tabernacle. Indeed, over 40 percent of all the Torah's commandments are found in this central book of the Scriptures, highlighting that blood atonement is essential to the Torah. After all, since the revelation of the Tabernacle was the climax of the revelation given at Sinai, the Book of Leviticus serves as its ritual expression, as it is written: "For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement (kapparah) by the life" (Lev. 17:11).
Unlike narrative portions of other books of the Torah, the Book of Leviticus begins with the LORD "calling out" (i.e., vayikra: ויקרא) to Moses to explain that the way to draw near to Him is by means of atoning sacrifice. It is noteworthy that throughout the book, only the sacred name of the LORD (יהוה) is used in connection with sacrificial offerings, and never the name Elohim (אֱלהִים). This suggests that sacrificial offerings were given to draw us near to experience God's mercy and compassion rather than to simply appease His anger.... In other words, the Name of the LORD represents salvation (i.e., yeshuah: יְשׁוּעָה) and healing for the sinner, not God's judgment (John 3:17). Indeed, the word korban (קָרְבָּן), often translated as "sacrifice" or "offering," comes from a root word karov (קָרַב) that means to "draw close" or "to come near" (James 4:8). The sinner who approached the LORD trusting in the efficacy of the sacrificial blood shed on his or her behalf would find healing and life...
Note further that the word in the ancient Greek translation of the Torah (called the Septuagint) selected to translate the Hebrew word kapporet (i.e., "mercy seat") is hilasterion (ἱλαστήριον), sometimes translated "propitiation." The New Testament picks up this usage in Romans 3:25: "God put forward Yeshua as a propitiation (ἱλαστήριον) through faith in His blood." In other words, the shedding of Yeshua's blood - represented by His Passion upon the cross - was "presented" upon the Heavenly Kapporet, before the very Throne of God Himself for our atoning sacrifice (i.e., kapparah: כַּפָּרָה) before God.
Please see the summary for parashat Vayikra for more information. You can also download the Shabbat Table Talk for this portion here:
Endurance and Hope...
03.24.17 (Adar 26, 5777) Though we are optimistic about the purpose and end of reality, and though we believe that God "works all things together for good" (Rom. 8:28), we are not therefore monistic idealists, that is, those who say that evil is not real or who claim that it is "part of God." We are given "exceedingly great and precious promises," yet in this world we suffer and experience pain, heartache, and troubles. Yeshua said "in this world you will have tribulation," though that is not the end of the story, of course, for there is the cheer of God's' victory, even if we must repeatedly ask God for grace to endure our troubles without murmuring (John 16:33; Heb. 4:16). I realize that is often difficult, and some of you might be within the fiery furnace even now. You might be asking, "Where are you, Lord, in all of this? Why don't you bring me out of these troubles?" In such testing you need endurance (ὑπομονή) to hold on to hope, remembering that God uses affliction to refine you for good. As Paul said, "We rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces refined character, and refined character produces hope" (Rom. 5:3-4). Each of us is still upon the "Potter's wheel," and God's hand continues to shape us into vessels that one day will reveal his glory and honor. "May the LORD give strength to his people! May the LORD bless his people with peace" (Psalm 29:11).
יְהוָה עז לְעַמּוֹ יִתֵּן
יְהוָה יְבָרֵךְ אֶת־עַמּוֹ בַשָּׁלוֹם
Adonai · oz · le·am·mo · yit·ten
Adonai · ye·va·rekh · et · am·mo · va·sha·lom
"The LORD will give strength to his people;
The LORD will bless his people with peace."
Hebrew Study Card
Torah of the New...
03.24.17 (Adar 26, 5777) The moral law serves as a "mirror" that reveals our great need, but the Light of the mirror - the radiance that illuminates redemptive reality itself - is the great remedy we have in the Messiah. We are not saved by keeping the law but by trusting that God justifies the ungodly (Rom. 4:5). And just as we are saved by trusting in the power and righteousness of God (δικαιοσύνη θεοῦ), so are we sanctified. We don't come to the cross and then go back to the former covenant of law (which is likened to adultery, see Rom. 7:1-4). No, we are "married to another," given access to an entirely new order of reality, made into a new creation with a profoundly new, supernatural identity. Teshuvah, or "repentance," is returning to God by means of God's grace. Those who so turn, those who truly believe the message of the gospel, have been crucified with Messiah, are raised to newness of life, and have a "place at the table" in the kingdom. True life is found in relationship with the Eternal, and just as Messiah's death was given for our behalf, so also was his life (John 14:6; Rom. 5:10). All the imperatives of the New Testament are directed to the new nature within you, not to the old nature that seeks to justify itself through moral reform or the practice of religion. "We do not nullify the grace of God, for if righteousness were through the law, then Messiah died for no purpose" (Gal. 2:21). If the Spirit truly quickens, the soul already has become a recipient of the miracle.
Shabbat shalom and thank you for your prayers that this ministry may continue...
Seeking the Good...
03.24.17 (Adar 26, 5777) It is written, "Whoever diligently seeks good seeks favor, but evil comes to him who searches for it" (Prov. 11:27). The one who seeks good is called shocher tov (שׁחֵר טוֹב), "a seeker of good." The shocher tov uses the "good eye" (ayin ha'tovah) to see worth and potential in others. The one who searches out evil, on the other hand, is called doresh ra'ah, "a searcher of evil." The doresh ra'ah has an evil eye (ayin ha'ra) that is stingy, critical and faultfinding. The proverb may therefore be stated this way: When you seek the good of others, you will find God's favor (ratzon), but when you search for evil in others, it becomes your own. As the Baal Shem Tov once said, "When we see faults in others, we must understand that they only reflect the evil within ourselves." Likewise King David said, וּתְפִלָּתִי עַל־חֵיקִי תָשׁוּב, "my prayer shall turn back upon my breast" (Psalm 35:13). Some prayers are conscious words spoken to God, whereas others are expressions of heart attitudes. Our proverb teaches that when we harbor indifference, ill will, or resentment toward others, we hurt ourselves; when we favor others and desire their blessing, on the other hand, we will find God's favor and blessing. Tov ayin hu yevorakh: "The one with the good eye will be blessed" (Prov. 22:9; Matt. 6:22).
שׁחֵר טוֹב יְבַקֵּשׁ רָצוֹן
וְדרֵשׁ רָעָה תְבוֹאֶנּוּ
sho·cher · tov · ye·va·kesh · ra·tzon
ve·do·resh · ra·ah · te·vo·ei·nu
"Whoever diligently seeks good seeks favor,
but evil comes to him who searches for it."
Hebrew Study Card
Shabbat Shalom, and may it please God to help us seek favor and good in all our circumstances... "Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things" (Phil. 4:8).
Future and Hope...
[ God is with you, even in moments of darkness, and He will help you reach the goal... ]
03.24.17 (Adar 26, 5777) Never yield to utter despair, since that leads to further darkness and fear. Press on and keep fighting the "good fight" of faith (1 Tim. 6:12). Remember that you infinitely matter to heaven; your life has great value; you are significant and you are truly loved by our Heavenly Father... Yes, there is a "future and a hope" reserved for you (Jer. 29:11); there is "a white stone, and on that stone will be written a new name that no one can understand except the one who receives it" (Rev. 2:17). This promise is given to the "one who conquers" (Τῷ νικῶντι) by means of the love and grace of our God. Indeed, by faith we are made "more than conquerors" (lit. "hyper conquerors," ὑπερνικῶμεν) through the Messiah and his love for us (Rom. 8:37). So do not lose heart; help is on the way!
כִּי אָנכִי יָדַעְתִּי אֶת־הַמַּחֲשָׁבת
אֲשֶׁר אָנכִי חשֵׁב עֲלֵיכֶם נְאֻם־יְהוָה
מַחְשְׁבוֹת שָׁלוֹם וְלא לְרָעָה
לָתֵת לָכֶם אַחֲרִית וְתִקְוָה
ki · a·no·khi · ya·da·ti · et · ha·ma·cha·sha·vot
a·sher · a·no·khi · cho·shev · a·lei·khem · ne·um · Adonai
mach·she·vot · sha·lom · ve·lo · le·ra·ah
la·teit · la·khem · a·cha·rit · ve·tik·vah
"For I know the plans that I have for you, declares the LORD,
plans for blessing and not for evil, to give you a future and a hope."
Hebrew Study Card
"I am sure of this, that he who began a good work in you will bring it to completion (ἐπιτελέω) at the Day of Yeshua the Messiah" (Phil 1:6). The LORD is able to guard you (φυλάξαι) from stumbling and to present you blameless before the presence of His glory with great joy (Jude 1:24). "The LORD upholds all who are falling and raises up all who are bowed down" (Psalm 145:14). "He will sustain you to the end, guiltless in the Day of our Yeshua the Messiah" (1 Cor. 1:8). He who calls you is forever faithful; He will surely do it (1 Thess. 5:24). Yea, "the Lord is faithful (נֶאֱמָן הוּא): He will establish you and guard you against the evil one" (2 Thess. 3:3). The Spirit says, "Fear not, for I AM with you always."
Made Right With God...
[ Mah-yitzdak enosh im-El? "How can a man be made right with God?" - Job 9:2 ]
03.24.17 (Adar 26, 5777) We are "justified" by trusting in the sufficiency of Messiah's work done for us, and not our own "good deeds" (Titus 3:5; 2 Tim. 1:9; Eph. 2:8-9). We need the power of God to save us from the hell of ourselves and from slavery to our sinful nature. True freedom comes by Messiah's achievement, not our own. The blessing of being rightly related to God is given to the person who abandons his own way and trusts in the One who "justifies the ungodly" (Rom. 4:5). This is called the "righteousness of God" manifested "outside the Law" (χωρὶς νόμου), though the Law and the Prophets bear witness to its reality (Rom. 3:21). There are two aspects to your deliverance by God's grace (Rom. 3:24). First, you trust that the death of Messiah entirely deals with your sin -- you identify with Yeshua as your sin bearer at the cross -- and you accept God's verdict that you are "not guilty." You are "justified" by faith (i.e., "just-if-I'd" never sinned; "just-if-I'd" always obeyed). Sin is taken out of the way, and you "die to the law" so that you may be in new covenant (relationship) with God (Gal. 2:19; Rom. 7:4), Second, you learn to live in the power of Yeshua's resurrection life; you learn to "be who you are" in Messiah: "Christ in you, the hope of glory" (Col. 1:27). The Torah of the Spirit of life (תּוֹרַת רוּחַ הַחַיִּים) imparts power for you to bear fruit for God (Rom. 8:2). Salvation means not only freedom from the guilt of your sin, but freedom from sin's power over you: "For one who has died has been set free from sin" (Rom. 6:7). You are forgiven by trusting in Messiah's death in your place, and you are made holy by trusting in his victorious life, but the miracle is made real by the agency of God's power, not your own. Salvation is of the Lord!
Note: This entry is consistent with the one below ("Moving Heaven's Heart"), since we rely entirely on God to do the work of transformation within us, yet we turn to God with all our heart, strength, and soul. We work out our own salvation with fear and trembling, because it is God within us that enables us to will and to do his will (see Phil. 2:12-13). "Follow peace (רִדְפוּ אֶת־הַשָּׁלוֹם) with all and experience the sacred..." (Heb. 12:14). No one can pursue a "costly obedience" since that is Messiah's work alone (Isa. 26:12). Bonhoeffer's theology of "costly grace" grew out of the "social gospel" in Germany more than balanced exegesis.
Moving Heaven's Heart...
03.24.17 (Adar 26, 5777) Act as if your choices have eternal significance; they do; pray as if your life depends on it; it does. Praying in accordance with the will of God - to know Him, to walk in the light of his love and to be filled with wisdom, patience, kindness, and so on, will assuredly move heaven and earth (1 John 5:14). God is faithful and always hears those who call out to him with sincerity of heart: "The LORD is near to all who call on him, to all who call on him in the language of truth" (Psalm 145:18). Rouse then your heart! Boldly draw near to the throne of Grace to find help in your present hour of need (Heb. 4:16). Cry out to God Most High (לֵאלהִים עֶלְיוֹן), to the very One who will fulfill his purpose for you:
אֶקְרָא לֵאלהִים עֶלְיוֹן לָאֵל גּמֵר עָלָי
יִשְׁלַח מִשָּׁמַיִם וְיוֹשִׁיעֵנִי חֵרֵף שׁאֲפִי סֶלָה
ek·ra · le·lo·him · el·yon · la'el · go·mer · a·lai
yish·lach · mi·sha·ma·yim · ve·yo·shi·ei·ni · che·ref · sho·a·fi · se·lah
"I cry to God Most High, to God who fulfills his purpose for me.
He will send from heaven and save me from the reproach of those who pursue me"
Our Heavenly Hope...
03.24.17 (Adar 26, 5777) Although we cannot imagine the great delights that await us in heaven (1 Cor. 2:9), what is most wonderful of all will be the end of all our loneliness and fear... Life in this world is radically contingent and subject to dissolution: everything crumbles and fades away: "for the wind passes over it, and it is gone; and the place thereof shall know it no more" (Psalm 103:16). Heaven represents the place of unconditional love and undying acceptance, the eternal answer to our anxious question of whether we truly belong. Heaven is the "end of the story," our true home, the place of eternal love, light, and grace. One day, friends, and we shall all dance in great joy together, in the Presence of the Beloved!
Near the Brokenhearted...
03.23.17 (Adar 25, 5777) Of the Messiah it is written, "A bruised reed shall he not break, and the smoking flax shall he not quench" (Isa. 42:3)... People conscious of their feebleness and who have been crushed because of it are likened to "bruised reeds," and he [the Messiah, the Savior] shall bring no injury to them... As it is written, "The LORD is near to the brokenhearted (נִשְׁבְּרֵי־לֵב) and saves the crushed in spirit." Indeed, the LORD binds up the broken of heart and gives liberty to those in captivity (Isa. 61:1). "A smoking flax shall he not quench" -- neither will the LORD snuff out an unsteady flame ready to expire, but will tend to it with special oil to cause it to burn more brightly.
קָרוֹב יְהוָה לְנִשְׁבְּרֵי־לֵב
ka·rov · Adonai · le·nish·be·rei · lev
ve·et · dak·ei · ru·ach · yo·shi·a
"The LORD is near to the brokenhearted
and saves the crushed in spirit"
Hebrew Study Card
Spirituality often enough involves a sense of irremediable brokenness, a feeling that you are not whole, that you are a mess, and that your need for God's healing is constant and relentless... Contrary to the ideals of proud humanism, spirituality is a state of "blessed neediness," of being "poor in spirit," that aches with inner desperation for God's power of healing. Those who humbly cry out to the LORD understand their great need for deliverance, "Woe is me, for I am ruined..." (Isa. 6:5). As Yeshua said, "Everyone who exalts himself will be humbled, but the one who humbles himself will be exalted" (Luke 18:14).
Our Lord Yeshua testified: "The Son of Man came to seek and to save the lost" (Luke 19:10), and therefore He is found in the midst of the leper colonies of the hurting, the forgotten, and the rejected. As the "Man of Sorrows" (i.e., ish makhovot: אִישׁ מַכְאבוֹת) he understands the language of our pain (Isa. 53:3).
"For God so loved the world" that he became entirely unesteemed -- "despised and rejected of men, a man of pains, acquainted with sickness" – so that he could taste rejection, sorrow, pain, and death for every man (John 3:16; Heb. 2:9). "For our sake God made Him to be sin who knew no sin, so that in Him we might become the righteousness of God" (2 Cor. 5:21). It was the love of God that put Yeshua on the Cross, and because of Yeshua, God forever exchanges our inner hell and abandonment with His everlasting love and acceptance. It is finished, and may His great Name be praised in all the earth...
Patience and Healing...
03.23.17 (Adar 25, 5777) "Should pain and suffering, sorrow, and grief, rise up like clouds and overshadow for a time the Sun of Righteousness and hide Him from your view, do not be dismayed, for in the end this cloud of woe will descend in showers of blessing on your head, and the Sun of Righteousness rise upon you to set no more for ever" (Sadhu Singh). The Sun of Righteousness (שֶׁמֶשׁ צְדָקָה) does forever shine, even in the dark hours. "Heal me, O LORD, and I shall be healed; save me, and I shall be saved, for you are my praise."
רְפָאֵנִי יְהוָה וְאֵרָפֵא
הוֹשִׁיעֵנִי וְאִוָּשֵׁעָה כִּי תְהִלָּתִי אָתָּה
re·fa·ei·ni · Adonai · ve·ei·ra·fei
ho·shi·ei·ni · ve·iv·va·shei·ah, · ki · te·hil·la·ti · at·tah
"Heal me, O LORD, and I shall be healed;
save me, and I shall be saved, for you are my praise."
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O Lord, give us strength to be healed of those wounds of the past that seek to be felt in the present hour... Let our memories be redeemed as we hope for your complete deliverance. Grant us strength to abide in your hope, until the last day, to keep watch for the ready hand of Your love... As we go from place to place, from this moment to the next, help us to live in your all-encompassing Presence. Amen.
Sabbath and Fire...
03.23.17 (Adar 25, 5777) Although it was mentioned earlier in a general way, the Torah mentions the importance of the Sabbath as a "prequel" to the construction of the Mishkan (Tabernacle) itself (i.e., Exod. 35:1-35), which teaches us that the divine rest must precede the divine service. Indeed, early Jewish tradition defined "work" as one of the 39 categories of activity (i.e., אבות מלאכה) implied in the construction the Mishkan (Bavli: Shabbat 70a). The Torah's commandment implies that the rest of the Sabbath, which testifies to God's creative activity and his role as our Redeemer (see Exod. 20:11; Deut. 5:15), is fundamental, and regarded as even more important than the construction of the Sanctuary itself. The reason for this, I believe, is that the Mishkan was meant to symbolically honor and celebrate the Divine Presence, though the awareness of God as our Source of life and healing must be observed first. The Mishkan represented service of God through human creativity, but the deepest truth of Sabbath is the exact opposite, namely, surrendering our lives to God in complete dependence, and trusting the Divine Presence to rest upon us. Sabbath, so understood in terms of surrender, trust, and letting go of our "religion" and its rituals, is therefore primary. We do not "kindle fire" on the Sabbath, which is to say, we abandon our reliance on human technique and receive the light of God's Presence instead. "There remains therefore a Sabbath (σαββατισμός) for the people of God" (Heb. 4:9).
Meta-Themes of Exodus...
[ The following is related to this week's Torah reading, parashat Pekudei... ]
03.22.17 (Adar 24, 5777) The theme of the Book of Exodus essentially turns on two great events, namely, the deliverance of the Israelites from their bondage in Egypt (yetzi'at Mitzraim) and the subsequent revelation given at Sinai (mattan Torah). Both of these events, however, are grounded in the deeper theme of God's faithful love combined with the need for blood atonement. With regard to the former, the blood of the Passover lamb was required to cause death to "pass over" the houses of the Israelites; with regard to the latter, the sacrificial system (i.e., the Mishkan) was required to draw near to God.
Jewish tradition tends to regard the giving of the law at Sinai to be the goal of the entire redemptive process, a sort of "return from exile" to the full stature of God's chosen people. Some of the sages have taken this a step further by saying that God created the very universe so that Israel would accept the Torah. Such traditions, it should be understood, derive more from rabbinical thinking codified after the destruction of the Second Temple than from the narrative presented in the written Torah itself, since is clear that the climax of the revelation at Sinai was to impart the pattern or vision of the Altar to Moses. In other words, the goal of revelation was not primarily to impart a set of moral or social laws (many of which were already expressed in various ancient cultures), but rather to accommodate the Divine Presence in the midst of the people. This is not to suggest that the various laws and decrees given to Israel were unimportant, of course, since they reflect the holy character and moral will of God, unifying the Oneness of God and his power with transcendental moral structure and reality... Nonetheless, it is without question that the Torah was revealed concurrently with the revelation of the Sanctuary itself, and the two cannot be separated apart from "special pleading" and the suppression of the revelation given in the Torah itself... The meticulous account of the Mishkan is given twice in the Torah to emphasize its importance to God. (For more on this, see "The Eight Aliyot of Moses.")
As we consider these things, however, it is important to realize that underlying the events surrounding deliverance and revelation is something even more fundamental, namely, the great theme of faith (אֱמוּנָה). This theme is our response to God's redemptive love. God's love is the question, and our response - our teshuvah - is the answer. The great command is always to "Choose life!" We must chose to turn away from the darkness to behold the Light... Jewish tradition states there were many Jews who perished in Egypt during the Plague of Darkness because they refused to believe in God's love. Likewise, the revelation at Sinai failed to transform the hearts of many Jews because they despaired of finding hope...
As glorious as the redemption and revelation was, then, there was something even more foundational that gave "inward life" to God's gracious intervention. You must first believe that God loves you and regards you as worthy of His love; you must "accept that you are accepted." It is your faith that brings you near... This is the "Cinderella Story" of Exodus.
"In every generation...." The great themes of the Exodus will mean little to you unless you identify with the journey of the people, and that implies that you reckon yourself as worth saving... You must see yourself as the recipient of divine affection and love. After all, without this as a first step, how will you make the rest of the journey? This is similar to the very First Commandment revealed at Sinai: "I AM the LORD your God, who brought you out of the land of Egypt..." Notice that the statement, "I AM the LORD your God" (אָנכִי יְהוָה אֱלהֶיךָ) is said in the second person singular, rather than in the plural. In other words, you (personally) must be willing to accept the love of the LORD into your heart, since the rest of the Torah is merely a commentary (or outworking) of this step of faith. Therefore the Book of Exodus is called Shemot (שְׁמוֹת), "names," because it sees every person as a "little world" (כל אחד עולם קטן) worthy of God's redeeming love and revelation. "For God so loved the world..." (John 3:16).
Note: For more on this subject, see "Choosing to Belong: Further thoughts on Pekudei."
Endurance and Suffering...
03.21.17 (Adar 23, 5777) "Pray that you may never have to endure all that you can learn to bear." Yes, though we must also trust that God "will not let us be tested beyond what we are able to bear, but with the test will also provide the way of escape (τὴν ἔκβασιν) so that we may be able to endure it" (1 Cor. 10:13). Indeed, in light of suffering what we really need is "endurance," or what the New Testament calls hupomone (ὑπομονή), a word that means "remaining [μένω] under [ὑπο]" the Divine Presence while being tested (the English word "suffer" comes from the Latin word sufferre, from sub- (under) + ferre, to carry, and therefore denotes "bearing under" difficulty). Suffering people often do not need moral platitudes or correction from others, but rather the will to believe, the strength to stay constant, and the rise of hope that gives life to simple prayers that focus the heart upon the Lord's Presence: "God have mercy..." "Help me, O God..." "I need Thee, O Lord..." When we receive grace to faithfully suffer, we hear the Spirit whispering back to us: "Be not afraid..." "Live in me..." "Walk in the light..." "I am with you always..." "You are loved..."
Life itself weans us from life as we learn that nothing ultimately belongs to us... We must learn to make peace with our sorrows and disappointments, to let go of them and to accept that this day, despite its frailty and trouble, is a precious gift from above. "My peace I give to you" (שלי שלום אני אתן לך), said Yeshua, "not as the world gives, I give to you" (John 14:27). Not as the world gives... When we let go, when we put everything in God's hands, we acknowledge that all we have is a gift from God.
The Beginning and End...
[ The following is related to this week's Torah reading, parashat Pekudei... ]
03.21.17 (Adar 23, 5777) The final portion of the Book of Exodus (i.e., Pekudei) provides details about the construction of the Tabernacle (מִשְׁכָּן) and its furnishings as well as the special clothing of the priests. At the end of the portion we read, וַיְכַל משֶׁה אֶת־הַמְּלָאכָה / "Moses finished all the work" (Exod. 40:33), a phrase that has the same gematria (numeric value) as bereshit (בְּרֵאשִׁית, "in the beginning"), the very first word of the Torah (Gen. 1:1). This suggests that the very creation of the universe was for the sake of the building a dwelling place for God, and by extension, for the sake of the sacrificial love of God to be demonstrated to all of the creation. The Talmud states, "All the world was created for the Messiah" (Sanhedrin 98b) and indeed, Yeshua is called "the Lamb slain from the foundation of the world" in the New Testament (Rev. 13:8; 1 Pet. 1:18-20; Eph. 1:4; 2 Tim. 1:9). "All things were created by Him (i.e., Yeshua), and for Him" and in Him all things consist (συνεστηκεν, lit. "stick together") (Col. 1:16-17). Indeed ff Yeshua it is written: πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν, "All things came to be through Him, and without Him nothing came to be that exists" (John 1:3). Creation therefore begins and ends with the redemptive love of God as manifested in the Person of Yeshua our Messiah, the great Lamb of God (שֵׂה הָאֱלהִים) and the Savior of the world (מוֹשִׁיעַ הָעוֹלָם). Yeshua embodies the Heart of Creation - the Aleph and Tav (הָאָלֶף וְהַתָּו) - the Beginning and the End (ראשׁ וָסוֹף), and is named as "the One who is, and was, and is to come" (הַהוֶה וְהָיָה וְיָבוֹא), even the LORD God Almighty (Isa. 44:6; Rev. 1:17).
Some of the sages have said that "the seal of God is truth," since the final letters of the three words that conclude the account of creation -- bara Elohim la'asot ("God created to do" [Gen. 2:3]) -- spell the Hebrew word for truth (i.e., emet: אֱמֶת):
The idea that God created the world "to do" implies that He had finished all His work of creation (and redemption) after the sixth day (Heb. 4:3), which is another way of saying that Yeshua is the Lamb slain from the foundation of the world. "All the world was created for the Messiah." Salvation is not an afterthought or "plan B" of God's purpose for creation. "Before Abraham was, I AM." Our LORD Yeshua always is the Way, and the Truth, and the Life for us (John 14:6). As it is written of Messiah: "Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created" (Rev. 4:11). Blessed is the Name of the LORD forever and ever....
Count your Blessings...
[ This week we have a "double portion" of Torah: parashat Vayakhel and Pekudei. Please read the Torah portions to "find your place" here. ]
03.20.17 (Adar 22, 5777) We are commanded (i.e., "invited") to be grateful for the gift of life, to awaken to the several and small miracles that surround us, and to be conscious of everyday "signs and wonders..." The sages say that a verse from our Torah portion suggests that everyone is obliged to recite at least 100 blessings a day: "... a hundred sockets for a hundred talents of silver, one talent per socket" (Exod. 38:27). The Gerer Rebbe comments, "Just as hundred sockets served as the foundation for the sanctuary, so the daily blessings represent the soul's foundation in holiness." In Jewish thinking, we "bless" God by offering our thanks, and thereby consciousness of life is sanctified. The Hebrew term for gratitude is hakarat tovah (הַכָּרַת טוֹבָה), a phrase that means "recognizing the good." The heart looks through the eye, and therefore how we choose to see is a spiritual decision: "If your eye is "single" (i.e., ἁπλοῦς, sincere, focused)," Yeshua said, "your whole body will be filled with light" (Matt. 6:22). When we see rightly, we behold the radiance of God shining within us, even in the midst of our mundane affairs (Isa. 6:3). A grateful heart is awake to God's Presence in the little things of life, those small miracles and glories that constantly surround us. The good eye of faith sees hundreds of reasons to bless God for the precious gift of life. The LORD is "enthroned among the blessings of His people" (Psalm 22:3).
Note: If you want to see blessing, then you must open your eyes. The "commandment" here is more of a mitzvah, that is, an opportunity to become alive and awake. The idea is that you "get to" see the miracle, not that "you must" see it. It is a choice to believe (Col. 3:15).
The sages teach that in the case of doubt, however, one should not make a blessing that invokes God's Name, since doing so violates the commandment not to lift up the Name of the LORD for vain reasons (ironically, those who make an "idol" out of the Name of God are lifting up the name in vain). It is preferable not to pray than to do so insincerely or without heart (better still is to change the prayer to "Lord I believe; help Thou my unbelief"). On the other hand, surely God does not want his children to violate His will, and therefore a prayer offered be'emunah shelemah, with complete faith, will be heard in heaven. As it is written in the New Testament: "And this is the confidence (i.e., παρρησία, freedom to speak honestly) that we have with him, that if we ask anything according to his will he heeds us. And if we know that he heeds us in whatever we ask, we know that we presently have the requests that we have asked of him" (1 John 5:14-15).
Accounting for the Lamb...
[ The following is related to this week's Torah reading, parashat Vayakhel-Pekudei and to "Shabbat HaChodesh," or the Sabbath that immediately precedes the Biblical New Year... ]
03.20.17 (Adar 22, 5777) In our Torah portion for this week (i.e., Vayakhel-Pekudei) we learn that Moses consecrated the Mishkan (Tabernacle) on Rosh Chodashim, "the first day of the first month of the second year [since the Exodus]" (Exod. 40:17). Note that this date (i.e., Nisan 1) marks the start of the Biblical year and the month of the Passover redemption (see Exod. 12:1-12). The Torah's calendar therefore begins with the advent of the Lamb of God, just as the central sacrifice of the Tabernacle was the daily sacrifice (i.e., korban tamid: קָרְבַּן תָּמִיד) of a defect-free male lamb offered with unleavened bread and wine. The LORD calls this "My offering, My bread..." (see Num. 28:1-8). In other words, the service and ministry of the Tabernacle constantly foreshadowed the coming Lamb of God who would be offered upon the altar "made without hands" to secure our eternal redemption (Heb. 9:11-12).
As mentioned before, the climax of the Torah given at Sinai was the revelation of the Tabernacle. The tablets of the law, summarizing the Ten Commandments, were stored inside the Ark of the Covenant (אֲרוֹן בְּרִית־יְהוָה), the innermost place of the Tabernacle, a sacred "three-in-one" box. As such, the ark served as a symbol of kisei ha-kavod (כִּסֵּא הַכָּבוֹד), the Throne of Glory. It stood entirely apart as the only furnishing placed in the Holy of Holies (קדֶשׁ הַקֳּדָשִׁים). Upon the cover of the Ark (i.e., the kapporet) were fashioned two cherubim (i.e., angel-like figures) that faced one another (Exod. 25:17-18). According to the Talmud (Succah 5b), each cherub had the face of a child - one boy and one girl - and their wings spread heavenward as their eyes gazed upon the cover (Exod. 25:20). God's voice would be heard only in the midst of innocence, humility, purity, and hope... Each year during Yom Kippur, sacrificial blood was sprinkled seven times over the cover of the Ark to symbolize the covering of the law's demand and the atonement of sin secured through Messiah.
Personal Note: I have all picked up a really bothersome cold, and I've been dealing with a very sore throat, nasal congestion, watery eyes, and so on. Your prayers are appreciated!
Overcoming the Darkness...
[ "For our struggle is against spiritual forces of evil..." Eph. 6:12 ]
03.20.17 (Adar 22, 5777) Human life is a battleground of forces, and each person is engaged in a spiritual war for the healing of their soul... Often we are not willing to enter the battle until we have been sufficiently wounded by own own sins: many of us have to become "sick of being sick" until we are ready to seriously engage the underlying issues.
The battle is not optional. We must learn to deal with our own inner struggle against evil. Before we can help others to be free, however, we must be free ourselves, and that means learning how to expel the darkness hidden within our own hearts and to walk in God's light. Deliverance means being set free from that which "possesses" us, and that includes the demonic strongholds of fear, anger, envy, lust, and so on. Overmastering impulses can lead the soul to dark thoughts, self-alienation, shame -- a tenuous existence of subjugation and pain. The way of deliverance is to "name the demon," that is, to challenge the ground it claims and to exercise divine authority over our hearts. Above all this means being honest about our struggle and taking a decisive stand against our own oppression... Fighting the "good fight of faith" means caring enough to be healed...
We can only face the demonic if we are willing to be honest with ourselves, for without genuine honesty we cannot see our condition. "A little leaven leavens the whole lump" (Gal. 5:9). We must be willing to confess that there is much within us that remains unhealed, and that we are often unmindful of what really motivates our behavior. Even those things we might suppose as good - our religion or our self-control, for example - can possess us in ways that bring harm to ourselves and others....
When Yeshua expelled the demonic, the afflicted soul was given inner peace and put into their "right mind" (Mark 5:15). In other words, deliverance from madness is linked to God's healing influence in our lives: "For God has not given us a spirit of fear, but of power, and of love, and of a sound (safe) mind" (2 Tim. 1:7). Note that the word translated "safe" comes from the verb sodzo (σῴζω), meaning to be healed from inner fragmentation. A delivered person has "inner balance" and is not easily overthrown by his conscious (or unconscious) passions. Such a person is grounded in reality: he knows who he is, what he needs, and is realistic about what he can and can't do. His soul is not divided but rather unified, centered, and focused. He is consciously present and accepts life without resistance.
Yeshua gives us "authority" over the demonic to heal (Luke 9:1). The Greek word authority, eksousia (ἐξουσία), is a compound formed from the preposition ek- (ἐκ), meaning "out of," and the noun ousia (ουσία), meaning "being" or substance, thereby suggesting power over physical and spiritual reality. Another way to understand the word, however, is to see it as the ability to see beyond the realm of the transient abide within the realm of the Eternal. The Father represents the unseen, the infinite, the supreme providential and transcendental aspects of the One true God, just as the Son represents the seen, the finite, the suffering and immanent aspects of God... They are One (similarly the Holy Spirit is the Spirit of God, and therefore is One with God). Yeshua was entirely submitted to the will of the Father, which means he was able to let go and trust in the all-encompassing Divine Presence. His life was grounded in his relationship with the Eternal: "He that has seen me has seen the Father" (John 14:9). Since Yeshua lived in complete unity or "oneness" with God, he was completely centered and fully conscious of his identity as God's Son. His authority came from being preoperly aligned or related to God the Father, that is, ultimate reality, which enabled him to be a vessel or conduit for the expression of God in the world.
The Scriptures state: "Yield yourselves to God; take a stand against the devil and he will flee from you" (James 4:7). We first ground ourselves in what is real - surrendering and accepting the given moment - and then we decisively refuse to be taken captive by our imagination, fear, lust, etc. When we turn to the light the darkness will be expelled (John 1:5). Let's choose life and therefore live (Deut. 30:19); let's take our stand against the powers of hell; let's repudiate our fears and "spiritually slay" whatever seeks to drive and control us. May our hearts grow quiet before the Divine Presence and abide in peace...
Shabbat HaChodesh - שַׁבַּת הַחדֶשׁ
[ This coming Sabbath is called "Shabbat HaChodesh" (the "Sabbath of the Month" [of Nisan]), which marks the last Sabbath before the Biblical New Year... Shanah Tovah Chaverim! ]
03.19.17 (Adar 21, 5777) The world runs on a "clock" that operates under assumptions that are different than those revealed in the Scriptures.... The "wisdom of this world" (σοφία τοῦ κόσμου τούτου) is the prevailing cultural spirit that suppresses the reality of God's Presence and truth. Such "wisdom" is regarded as foolishness before God, and God has promised to "seize the so-called wise in their own craftiness" (1 Cor. 3:19). The life of faith, on the other hand, sees what is invisible. Faith (emunah) apprehends "the substance (ὑπόστασις) of things hoped for, the assurance (ἔλεγχος, conviction, "correction," "argument," i.e., tokhachat: תוֹכַחַת) of things not seen" (Heb 11:1). The heart of faith "looks not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal" (2 Cor. 4:18).
The Sabbath that immediately precedes (and sometimes falls on) the Biblical New Year is called Shabbat HaChodesh (שַׁבַּת הַחדֶש), the "Sabbath of the Month" (of Nisan). This Sabbath is significant because it marks the start of the month of Redemption (i.e., the first month called Nisan) which God called "the beginning of months" (i.e., Rosh Chodashim). We honor this event by reading an additional passage from the Torah concerning the sanctification of the new moon (Exod. 12:1-20), and we spiritually prepare for this month by studying about Passover and the coming spring holidays:
The commandment to sanctify the first new moon of the year (i.e., Rosh Chodashim) reveals that it is our responsibility to sanctify (i.e., observe) Biblical time in general. In other words, when we observe "the beginning of months," we are acknowledging that time itself is rooted in the Biblical calendar with its divinely inspired cycle of festivals (i.e., the moedim). Note that this year the Biblical New Year begins on Monday, March 27th at sundown, and therefore Passover begins exactly two week weeks later, Monday, April 10th at sundown:
Originally Rosh Chodashim was simply called the "first month" because it marked the month of the Exodus and the other months were named in relation to it, similar to the days of the week in the Hebrew calendar (i.e., the first day, the second day...). Later it was called Chodesh Ha-Aviv (חדֶשׁ הָאָבִיב) - "the springtime month" (because the calendar is reset in the spring) and later still as Nisan (נִיסָן), to recall God's faithfulness after the Babylonian Exile (Neh. 2:1; Esther 3:7). So important is this month that the Jewish sage Rabbi Moshe ben Nachman (Ramban) wrote regarding the commandment to observe Rosh Chodashim:
"The verses (Exod. 12:1-2) mean that this month should be counted first, and beginning with it, the count should proceed to the second, the third, and so on, till the end of the sequence with the twelfth month. In this way, this month should be a commemoration of the Great Miracle (i.e., our Redemption), and every time we mention the months, the Miracle will be alluded to. It is for that reason that the months do not have names in the Torah, but rather they are identified by number."
The word Nisan might come from either the word nitzan (נִצָּן), meaning "bud" (Song 2:12), or the word nissim (נִסִּים) meaning "miracles," both of which suggest physical and spiritual resurrection in our lives. Others think the word comes from the verb nus (נוּס), meaning "to flee," both in relation to Israel's flight from Egypt and Egypt's flight from Israel (i.e., when the pursuing Egyptian cavalry fled (נָסִים) before the sea closed upon them (Exod. 14:25, 27). We also see this usage in the verse: "The wicked flee (נָסוּ) when no one pursues, but the righteous are bold as a lion" (Prov. 28:1). The devil's power is found in the lie. If he can make you afraid, you will not think clearly. Establishing your faith in the truth will embolden you to deal with the lies and distortions that are intended to enslave you in fear. As Yeshua said, the truth will set you free (John 8:32).
[ This week we have a "double portion" of Torah: parashat Vayakhel and Pekudei... ]
03.19.17 (Adar 21, 5777) This week we have a "double portion" of Torah: parashat Vayakhel-Pekudei (ויקהל־פקודי). Much of this material is repeated from the earlier description of the Tabernacle (מִשְׁכָּן) to underscore the importance of the sacrificial system (the altar) and to portend the two advents of Messiah Yeshua. Note that God commanded Moses to assemble the Tabernacle on "the first month in the second year [from the date of the Exodus], on the first day of the month" (i.e., Nisan 1, or Rosh Chodashim, see Exod. 40:17). The new moon of Nisan, then, marks the beginning of month of redemption, both regarding the Exodus from Egypt (and the establishment of the altar at the Tabernacle), as well as the greater Exodus given through the altar of Messiah as spiritually foretold by this...
Note that once the Mishkan ("Tabernacle") was completed and all its components were accounted for and inspected, Moses assembled it and anointed all its components with the sacred anointing oil, called shemen ha-mishchah (note that the word "mishchah" (מִשְׁחָה) comes from the same root as "Messiah" (מָשִׁיחַ), indicating that the Mishkan would foreshadow God's plan of redemption given in Yeshua). Moses then formally initiated Aaron and his four sons into the priesthood, marking their hands and feet with sacrificial blood and "waving them" before the Lord to picture resurrection. The Divine Presence - manifest as the Shekhinah Cloud of Glory – then filled the Holy of Holies in the Tent of Meeting.
The Book of Exodus ends: "And Moses was not able to enter the Tent of Meeting because the cloud settled on it, and the Glory of the LORD (כְּבוֹד יְהוָה) filled the Mishkan (הַמִּשְׁכָּן). Throughout all their journeys, whenever the Cloud was taken up from over the Mishkan, the people of Israel would set out. But if the Cloud was not taken up, then they did not set out till the day that it was taken up. For the Cloud of the LORD (עֲנַן יְהוָה) was on the Mishkan by day, and Fire was in it by night, in the sight of all the house of Israel throughout all their journeys" (Exod. 30:35-38).
The Presence of the Glory of God that descended from Sinai upon the newly dedicated Mishkan represented a climactic moment for the fledgling nation, since the Sin of the Golden Calf had jeopardized whether the God would indeed dwell within the midst of the camp of Israel... Recall that it was only after Moses had returned from Sinai bearing the second set of Tablets (on Yom Kippur) that the glow of the LORD's redeeming love radiated from his face, and new hope was given to Israel (prefiguring the New Covenant). The King of Glory would accompany the people from Sinai to the Promised Land! (The narrative continues in the Book of Numbers, beginning exactly one month after the Mishkan was assembled.)
Water into Wine...
[ This Shabbat is called "Shabbat Parah," the Sabbath of the [red] Cow." In addition to reading the regular Torah reading (i.e., Ki Tisa), we read about the mysterious red heifer sacrifice.... ]
03.17.17 (Adar 19, 5777) The first "sign" (σημεῖον) of the Messiah, namely, the miracle of turning water into wine during the wedding at Cana (John 2:1-11), prefigured his teaching about the new covenant and the wedding celebration to come. Yeshua transformed holy water intended for individual purification (i.e., mei niddah [מֵי נִדָּה], the waters that cleanse from contact with death), into a means of celebrating the gift of shared life. Instead of focusing on matters of personal holiness that might separate us, Yeshua brought love and union to the forefront. Morover, during his last Passover Seder with his disciples, Yeshua took the Third Cup, the Cup of Redemption, and sanctified it as the Cup of Betrothal, symbolizing his promise that one day we shall be united to him forever (Rev. 19:7).
It is noteworthy that Yeshua's earthly ministry began amidst betrothal and the celebration of love, and one of his central parables focused on whether people would accept the Father's invitation to join in the wedding celebration for his Son (Matt. 22:2-14). And in the world to come, we will forever celebrate the glory of God's eternal love for us...
Shabbat shalom and thank you for standing with Hebrew for Christians, friends.
Mitzvah Chadashah - מִצְוָה חֲדָשָׁה
03.17.17 (Adar 19, 5777) "A new commandment I give to you, that you love one another (ἀγαπᾶτε ἀλλήλους): just as I have loved you, you also are to love one another" (John 13:34). What's new about this mitzvah is assuredly not the duty to love God and one's neighbor, since Yeshua had already affirmed the Shema and directly linked the love of God with our duty to care for others (see Matt. 22:37-39). No, what's new here is Yeshua Himself - his sacrificial grace, his unconditional acceptance, his "reckless" mercy, his everlasting atonement, and the abounding favor of God we find exclusively in him. The Torah of Yeshua is the absolute reverence of human life itself, where each soul is understood as being of infinite significance before the very Throne of God Himself.
This also explains why God even commands us to love our enemies (Luke 6:27-36). We love our enemies not because we hope they will eventually change (i.e., not by pretending they are not really our enemies), nor by contriving a mode of sentimentality, but solely because love is an ongoing decision to bestow dignity and respect to all people...
The Relevance of Sabbath...
03.17.17 (Adar 19, 5777) Recall that after the people heard the Voice of the LORD speak at Mount Sinai, they drew back in fear and begged Moses to be their mediator before God. The LORD then called out to Moses, "Come up to me on the mountain and wait there, that I may give you the tablets of stone, with the law and the commandment, which I have written for their instruction" (Exod. 24:12). The "tablets of stone" (לֻחת הָאֶבֶן) referred to the sapphire blocks engraved with the Ten Commandments, of course, whereas (as explained before) the "law and the commandment" (וְהַתּוֹרָה וְהַמִּצְוָה) referred to the detailed instructions for creating the Tabernacle and establishing the sacrificial system of the Torah. In this week's Torah portion (Ki Tisa), just after God finished explaining the final details of the Mishkan and named Betzalel as its chief architect, He turned his attention back to the Ten Commandments. Before He actually handed the physical tablets to Moses, however, the LORD elaborated on the importance of observing the Sabbath day:
"Above all you shall keep (שָׁמַר) my Sabbaths, for this is a sign (אוֹת) between me and you throughout your generations, that you may know that I, the LORD, sanctify you. You shall keep the Sabbath, because it is holy for you (כִּי קדֶשׁ הִוא לָכֶם). Everyone who profanes it (חָלַל) shall be put to death (מָוֶת). Whoever does any work (מְלָאכָה) on it, that soul shall be cut off (כָּרַת) from among his people. Six days shall work be done, but the seventh day is a Sabbath of solemn rest (שַׁבַּת שַׁבָּתוֹן), holy to the LORD. Whoever does any work (מְלָאכָה) on the Sabbath day shall be put to death. Therefore the people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant forever (בְּרִית עוֹלָם). It is a sign forever (אוֹת לְעוֹלָם) between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed." (Exod. 31:12-17)
Before commenting on the passage above, I'd like to point out how remarkable it is that God would repeat and elaborate upon the Fourth Commandment just before He was about to hand the tablets to Moses (see Exod. 31:18). After all, God could have reviewed each of the Ten Commandments with Moses at this time; or, in light of the subsequent narrative concerning the dreadful sin of the Golden Calf (Exod. 32:1-29), God could have repeated the warning against idolatry. So why did the LORD stress the importance of observing the Sabbath at this critical moment?
As this passage makes clear, the Sabbath was intended to commemorate and honor God as our personal Creator, King, and Judge (Gen. 1:31-2:2). It is a "sign" that God has set us apart as His own treasured people. In Moses' restatement of the Torah given later, we are further commanded to remember the Sabbath day in light of God's redemption: "Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day" (Deut. 5:15). In other words, the Sabbath is a weekly reminder that the LORD is both our Creator and our Redeemer....
In light of this, each Shabbat we recite kiddush and remember that God is both our Creator (Gen. 1:31-2:3; Exod. 20:8, 31:7) and our great Redeemer (Deut. 5:15). As it says in our Torah portion for this week (Ki Tisa), "Above all you shall keep my Sabbaths, for this is a sign (אוֹת) between me and you throughout your generations, that you may know that I, the LORD, sanctify you. You shall keep the Sabbath, because it is sacred for you, as a covenant forever (בְּרִית עוֹלָם)..." (see Exod. 31:12-17). When we usher in Shabbat on Friday evening, we bear witness that God is our Creator, our Redeemer, and our Savior. Note that the Hebrew word for "sign" (אוֹת) is formed using a Vav (וֹ) surrounded by an Aleph (א) and a Tav (ת), a word that pictures being surrounded by God's Presence. We enter into the all-encompassing rest that God provides - relying on His power and grace alone to make us whole. "It is finished," and the Sabbath testifies of the rest we have in Messiah, our Creator and Redeemer. We let go and are renewed by the grace of God.
We are not legalistic about Sabbath observance, of course, since that surely misses the point. As Yeshua taught us: "The Sabbath was made for man, not man for the Sabbath" (Mark 2:27). Note that well. The Sabbath was made -- it is the result of God's work performed on our behalf: "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Matt. 11:28). There remains a "Sabbath rest" for the people of God, which is the principle of God's power effecting life within us. The Sabbath is a delight – not a burden; a time for celebrating the finished work of Yeshua (Isa. 58:13; Heb. 4:9).
A careful study of the Scriptures reveals that the Sabbath will be honored in the Millennial Kingdom to come, and indeed, in heaven itself. Speaking of the coming Kingdom of God that will be established upon the earth, the prophet Isaiah foretold: "From new moon to new moon, from Sabbath to Sabbath (שַׁבָּת בְּשַׁבַּתּוֹ), all flesh shall come to worship before me, declares the LORD" (Isa. 66:23). Since this vision concerns the prophetic future, it is clear that the Sabbath day (as well as Rosh Chodesh, the new moon) will be observed. Likewise, in the heavenly Jerusalem to come, the Tree of Life is said to yield "twelve kinds of fruit, yielding its fruit each month" (Rev. 22:2). Notice that the "twelve fruits" (καρποὺς δώδεκα) from the Tree of Life are directly linked to the "twelve months" of the Jewish year (κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ: "each month rendering its fruit"). In other words, the sequence of the Biblical holidays (i.e., the mo'edim) - including the Sabbath - were always intended to teach us great revelation about God.
Note: I regard the various paradoxes of Scripture to constitute a test of the will to surrender be'khol levavkha, with all of your being, to God and His care... That's part of the "logic" behind the decrees of God that we don't understand: We learn to "deal with it" and embrace the tension with other, apparently contrary, truths of faith. This keeps us humble and dependent upon God for all that we genuinely understand. Shalom friends. For more on this see: "The Sign of the Sabbath: Further Thoughts on Ki Tisa."
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