Last week was another names Shabbat, specifically Shabbat Nachamu. This is the Shabbat of comfort or consolation, and comes right after Tish B'Av.
Where we were previously Bein Metzarim (Between the Straits), grieving over the destruction of the Temple and many other devastating events that befell the Jewish people, we now enter the seven week period leading up to Yom Teruah (Feast of Trumpets). Each week the haftarot now speak about the restoration of G-D's people and the Holy Temple, rather than disaster and exile.
In the Torah portion for Shabbat Nachamu we read VaEtchanan (And I pleaded), as Moshe pleads with HaShem to allow him to enter the land. How Moshe must have longed through all the journeys of Bnei Yisrael to see the land of inheritance. However, no matter how he pleaded, the answer was still NO!
One might ask the questions, "If the theme of this Shabbat is comfort, then what about Moshe? How was it a comfort to him to be denied entry into the land? To get a deeeper understanding or perhaps a change of perspective, we might want to take a closer look at the Hebrew word Nachamu or Necham.
The first time we see this word is in Genesis 5:29 where we read, 'zeh v'nachameinu m'ma'aseinu," related to the naming of Noach.
Now he called his name Noah, saying, "This one will give us comfort (NACHAM) from our work and from the toil of our hands arising from the ground which the L-RD3068 has cursed."
We know that in the days preceding the flood that the world was at an all time low, and perhaps Lamech thought or hoped that somehow his son was going to be the one to change things. However, this brings up further questions. How could changing the world from one of sine and violence, to one of ethics and righteousness bring comfort? After all, wouldn't the opposite be true? Wouldn't the people look back and mourn their past mistakes and past opportunities, rather than being comforted with a new found righteousness?
In traditional Judaism, the Rabbi's say that this comfort is related to the fact that Noach invented the "plow." OK, are you scratching your head yet? That's right, I said "plow." You thought I would give you an answer didn't you? Well, guess what, more questions.
How does a plow bring comfort? Stay with me, I promise we will get there. First, let's go back and look at that word, "Necham," as this might shed some light on the subject, or at least bring up more questions. Just kidding. You see "Necham" is not only translated as "comfort," but as read in Exodus 32 about the sin of the Egel Zahav (Golden Calf), it is also translated as "relent"
32:14 "va'y'nachem Adonai al ha'ra'a, asher diber la'asot L'Amo"
"So the L-RD relented about the harm which He said He would do to the people."
At first, you really do not see any comfort in this, unless the people were going to take comfort in not being destroyed, however many of those who participated in this sin, were destroyed. We see this same idea of relenting in the story of Noach, when in Genesis 6, G-D relents for having made man. This is when Noach is first called, as a result of G-D desiring to destroy all mankind and start over again. Thus, we see a the theme of both comfort and relenting throughout the scriptures, and now we have to determine how to make sense of two seemingly incompatible concepts. The answer lies in understanding that for us there is no difference between the concepts.
In other words, it is our ability to change our minds, to relent, to repent, or more importantly to change our perspective that brings comfort. The Rabbi's teach that through Noach the world was given a different perspective, and this was through his invention of the plow. It was he who planted a vineyard, and instead of the people seeing a world of violence and destruction, Noach showed them that there could be a world of planting and building
In our Torah portion, Bnei Yisrael are getting ready to enter the Land. They have seen all of the works of G-D done on their behalf, however, now they must enter the Land and put their hands to the plow. Yet, Moshe is still not able to enter, and we have yet to answer the question about his comfort, or should I say relenting. It is interesting to note that when G-D says, "NO," there is an immediate change in Moshe's perspective. He does not continue to argue, but instead, begins teaching Bnei Yisrael how they are to maintain the proper perspective. Perhaps, it is because he realized that there is a greater purpose to him being refused entry. Perhaps, he realizes that he is to be a model for those who will apply the lessons he has taught long after he is gone. Perhaps, it is to pass on the Torah to a generation who are meant to help sustain the Jewish people without being dependent on a single man, but on G-D alone. These are all speculations, however, I still believe we can learn from valuable lessons from this perspective.
We too are living in days like unto Noach. A world full of violence and destruction. It is difficult to be comforted these days with all that is going on in Israel, the U.S, and the world. Yet, when we look at the Torah portion, which contains the essence of our faith, the Shema and the Dibrot (Words), in spite of mourning the destruction of the Temple, and an exile that has lasted almost 2,000 years, we still look for the hope of a world that has meaning. That meaning can only come from one place, and that is the Word of
G-D.
(2Co 1:3) Blessed be the G-d2 and Father of our L-rd Y'shua Ha'Moshiach, the Father of mercies and G-d of all comfort,
(2Co 1:4) who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by G-d.
(2Co 1:5) For just as the sufferings of Messiah are ours in abundance, so also our comfort is abundant through Messiah.
(2Co 1:6) But if we are afflicted , it is for your comfort and salvation ; or if we are comforted , it is for your comfort , which is effective in the patient enduring of the same sufferings which we also suffer;
(2Co 1:7) and our hope for you is firmly grounded, knowing that as you are sharers of our sufferings, so also you are sharers of our comfort
Many of you are suffering today because you have made the decision to follow Torah. However, the above scripture tells you that you are suffering for the comfort and salvation of others. You see, G-D is calling you as Noach. You are meant to put your hands to the plow in the new land you have entered of following Abba's Torah. You are called now to teach others a different perspective, and to show them that rather than having a world filled with violence and destruction, we can have a world of planting and building.
This call is to comfort those who believe they are walking with Abba, but have yet to enter into the comfort of following the Mitzvot, and to bring salvation to the those who do not yet know the Creator of the Universe.
Let us join together, as there are many fields to plow and much work to be accomplished in order to fulfill the command of HaShem, when He says to us, "Nachamu, Nachamu Ami" (Comfort O Comfort My people).
Let's Get To Work!
Friday, July 30, 2010
Monday, July 19, 2010
Tish B'Av - Will This Temple Be Destroyed?
Tonight at sundown begins the fast of Tish B'Av. This is the 9th day of Av on the Hillel calendar, and considered a fast day due to the major incidents that have taken place on this date.
This past Shabbat is called Shabbat Chazon, or the Shabbat of vision based on the first verse of the haftarah in Isaiah chapter 1. However, it is also taught by the Rabbi's that each person receives a vision of the third temple at this time, and that we should always be looking toward the restoration of the Temple in Yerushalayim.
It was on the 9th of Av that the spies brought back a bad report about the Land as we read in Parsha Shelach, as well as a recounting again this Shabbat as we read from Devarim (Deuteronomy). Here is a list of some of the incidents related to this day.
1. Spies bring a bad report about the Land
2. Shlomo's (Solomon's) Temple is destroyed
3. Romans destroy the second Temple in 70CE
4. Hadrian orders Jerusalem plowed in 130CE
5. Bar Kochba revolt is crushed in 135 CE
6. A heathen Temple is erected by Hadrian on the site of the Holy Temple, and Jerusalem is renamed "Aelia Capitolina" to which the Jews were forbidden to enter.
7. In 1096 the "Crusades" began, killing more than 1.2 million Jews, as the "Christians" marched across Europe to the Land of Israel to liberate it from the Muslims.
8. In 1290 , under orders from King Edward 1, England banished the Jews.
9. In 1306 Jews were expelled from France.
10. In 1492 Jews were expelled from Spain
11. In 1882 the Pogroms against Russian Jews was begun.
12. WWl was declared on this day in 1914, and as Russia mobilized, it launched persecution against the Jews of Eastern Russia.
13. On the 7th of Av, in 1941 SS Obergruppenfuhrer Reinhard Heydrich was appointed by Goering to carry out the "Final Solution," the murder of all Jews in Europe. Two days later, on the 9th of Av, SS Commander Heinrich Himmler formally presented his plan to the Nazi party on the Final Solution.
14. On this day in 1942 the Warsaw Ghetto began to be liquidated, and the first killings began at Treblinka.
15. In 2005, on the 10th of Av, Jewish settlers in Gaza were forcibly removed from their homes to enable the transfer of Gaza to the Arabs.
With all of these major events taking place, the focus is still on the destruction of the Temples, and the subsequent restoration of the Temple in Jerusalem. We are all working on Tikun Olam (repair of the world), so that we might merit the buidling of the Temple in our day, and the coming of Messiah.
The Chazal (Sages) teach that the first Temple was destroyed as a result of sexual immorality, murder, and idolatry. It is taught that the second Temple was destroyed due to Sinat Chinam (baseless hatred). It is interesting to note that both Temples brought about exile, however, while the first Temple brought an exile of only 70 years, the exile brought about through the destruction of the second Temple has lasted some 2,000 years, and continues in our day.
One must ask themselves, "how is it that for three grave sins exile lasted for 70 years, but for hatred it has lasted since the destruction and even to our present day?" It would seem that the punishment does not fit the crime.
When we look at the sin of the spies, we see that they also were punished with an exile for this same sin. They wept for no reason when they heard the bad report, they spoke against the Land for no good reason, they spoke against Moshe, and they spoke against G-D. It was for their Sinat Chinam (baseless hatred) that caused their exile, and it is for the same reason that we remain in exile to this day.
Leviticus 19:11-18 speaks about how we are to treat one another and culminates with these words of the Torah, which were also reiterated in the Brit Chadasha by Y'shua:
"You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself, I am the L-RD."
We are bombarded daily with ads on TV, radio, and magazines about diseases, and those things that bring death like drunk driving, however, hatred is a greater killer than all of them combined. Hatred kills not the physical body, but the soul.
Even within the body of Messiah, hatred runs rampant. Their are divisions between organizations like the MJAA, UMJC, MIA and others. We have hatred of Rabbinic Judaism for Messianic Judaism. We have Messianic Judaism coming against the Church, and the Church doing all it can to distance itself from their Messianic brothers and sisters. We allow petty difference, which have nothing to do with the major tenets of our faith separate us and cause division and disunity. There are 38,000 different denominations and cults, and people wonder why we are still in exile.
While G-D does not abide for any type of hatred, at least in the natural one could make an argument for a "personal grievance type hatred." This would be when someone wrongs you. It could be a neighbor, a co-worker, or someone you walk with in ministry. However, if restitution is made, the hatred dissipates. Hatred like this is based on a real cause, and the hatred disappears.
Then there is a "selfish hatred." This type of hatred come with what appears to be a "reason." However, the truth is that this type of hatred is preceded by a reason. The reason comes afterward as a justification of the hatred. This hatred also beckons others to agree and join in on the hatred.
THIS IS THE TRUE ESSENCE OF "SINAT CHINAM"
The world is full of this sick type of hatred, and the body of Messiah is filled with it as well. At the bottom of this hatred is a selfishness that seeks to elevate itself in order to cause others to be viewed with disdain and suspicion. This is a contagious disease. This type of person uses counterfeit reasons to justify the reasons for their hatred.
In Judaism we are taught that when you are wronged that you are supposed to go to the individual and inform he has done so, rebuke him for it, and give him a chance to apologize and right the wrong. This differs somewhat from what is considered to be the Western/Christian mindset of forgiveness, because when you are wronged the Rabbi's teach, you still feel hatred even though you seek to love your neighbor. This is very much like what most of us go through in the body of Messiah when we are wronged. We know that we must forgive, but the truth is that even when we make the decision to forgive in our hearts, there are still hurt feelings which seek to rise up and cause us to hate.
In the Gemara (Kiddushin 30b) it teaches that even a father and son, or a Rebbe and his student can become enemies in their arguments over Torah, but the conclusion is that they are supposed to end up friends. However, this does not change the fact that during the argument they are enemies. So, the question is asked, "how can enemies who were fighting, arguing, refusing to accept the other one's position, end up as friends.?" This sounds a little on the romantic side.
The truth we learn is that we are always going to have arguments and disagreements. The issue for us is how we are going to deal with these arguments and disagreements when they arise. If we maintain our "anchor" or constant, which is our relationship with G-D, then when we argue and disagree, it will not lead to "selfish hatred."
Our intentions should always be to seek truth, clarity, and intimacy with G-D, and if I enter into an argument with that intention, one of two things will happen. I will either end up accepting my opponents argument against me, or I will be strengthened in my own position. It is my opponent who helped me reach either conclusion, and thus bringing me closer to truth.
In this, I end up manifesting "Ahavat Chinam" or "baseless love." I end up loving and appreciating my opponent even when I don't agree with him. We should not need a reason to love, just as we should not come up with reason to hate. When we live in this way, the enemies end up being friends.
As we approach Tish B'Av, let us each have a vision. Let us remember that both Temples were destroyed for baseless hatred. Let us also remember, that we are now the Temple of G-D.
Will you allow your Temple to be destroyed for the same reasons?
The Torah teaches us that when our "vision" is driven by a connection with G-D, then our ability to achieve will transcend all our limitations, and then anything will be possible. The closer we get to G-D, and the deeper connection we have with Him, the greater will be our breaking out of our boundaries and limitations.
Let us seek to restore our own Temples that stand against the forces which seek to lure us away from vision and hope. We who are believers in Messiah Y'shua should have a vision past that of the restoration of the third Temple, and a hope toward the day when a Temple will no longer be required.
Revelation 21:22 "I saw NO TEMPLE in it, for the L-RD G-D ALMIGHTY and THE LAMB are its TEMPLE."
With the help of G-D we will see the New Jerusalem! Baruch HaShem!
This past Shabbat is called Shabbat Chazon, or the Shabbat of vision based on the first verse of the haftarah in Isaiah chapter 1. However, it is also taught by the Rabbi's that each person receives a vision of the third temple at this time, and that we should always be looking toward the restoration of the Temple in Yerushalayim.
It was on the 9th of Av that the spies brought back a bad report about the Land as we read in Parsha Shelach, as well as a recounting again this Shabbat as we read from Devarim (Deuteronomy). Here is a list of some of the incidents related to this day.
1. Spies bring a bad report about the Land
2. Shlomo's (Solomon's) Temple is destroyed
3. Romans destroy the second Temple in 70CE
4. Hadrian orders Jerusalem plowed in 130CE
5. Bar Kochba revolt is crushed in 135 CE
6. A heathen Temple is erected by Hadrian on the site of the Holy Temple, and Jerusalem is renamed "Aelia Capitolina" to which the Jews were forbidden to enter.
7. In 1096 the "Crusades" began, killing more than 1.2 million Jews, as the "Christians" marched across Europe to the Land of Israel to liberate it from the Muslims.
8. In 1290 , under orders from King Edward 1, England banished the Jews.
9. In 1306 Jews were expelled from France.
10. In 1492 Jews were expelled from Spain
11. In 1882 the Pogroms against Russian Jews was begun.
12. WWl was declared on this day in 1914, and as Russia mobilized, it launched persecution against the Jews of Eastern Russia.
13. On the 7th of Av, in 1941 SS Obergruppenfuhrer Reinhard Heydrich was appointed by Goering to carry out the "Final Solution," the murder of all Jews in Europe. Two days later, on the 9th of Av, SS Commander Heinrich Himmler formally presented his plan to the Nazi party on the Final Solution.
14. On this day in 1942 the Warsaw Ghetto began to be liquidated, and the first killings began at Treblinka.
15. In 2005, on the 10th of Av, Jewish settlers in Gaza were forcibly removed from their homes to enable the transfer of Gaza to the Arabs.
With all of these major events taking place, the focus is still on the destruction of the Temples, and the subsequent restoration of the Temple in Jerusalem. We are all working on Tikun Olam (repair of the world), so that we might merit the buidling of the Temple in our day, and the coming of Messiah.
The Chazal (Sages) teach that the first Temple was destroyed as a result of sexual immorality, murder, and idolatry. It is taught that the second Temple was destroyed due to Sinat Chinam (baseless hatred). It is interesting to note that both Temples brought about exile, however, while the first Temple brought an exile of only 70 years, the exile brought about through the destruction of the second Temple has lasted some 2,000 years, and continues in our day.
One must ask themselves, "how is it that for three grave sins exile lasted for 70 years, but for hatred it has lasted since the destruction and even to our present day?" It would seem that the punishment does not fit the crime.
When we look at the sin of the spies, we see that they also were punished with an exile for this same sin. They wept for no reason when they heard the bad report, they spoke against the Land for no good reason, they spoke against Moshe, and they spoke against G-D. It was for their Sinat Chinam (baseless hatred) that caused their exile, and it is for the same reason that we remain in exile to this day.
Leviticus 19:11-18 speaks about how we are to treat one another and culminates with these words of the Torah, which were also reiterated in the Brit Chadasha by Y'shua:
"You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself, I am the L-RD."
We are bombarded daily with ads on TV, radio, and magazines about diseases, and those things that bring death like drunk driving, however, hatred is a greater killer than all of them combined. Hatred kills not the physical body, but the soul.
Even within the body of Messiah, hatred runs rampant. Their are divisions between organizations like the MJAA, UMJC, MIA and others. We have hatred of Rabbinic Judaism for Messianic Judaism. We have Messianic Judaism coming against the Church, and the Church doing all it can to distance itself from their Messianic brothers and sisters. We allow petty difference, which have nothing to do with the major tenets of our faith separate us and cause division and disunity. There are 38,000 different denominations and cults, and people wonder why we are still in exile.
While G-D does not abide for any type of hatred, at least in the natural one could make an argument for a "personal grievance type hatred." This would be when someone wrongs you. It could be a neighbor, a co-worker, or someone you walk with in ministry. However, if restitution is made, the hatred dissipates. Hatred like this is based on a real cause, and the hatred disappears.
Then there is a "selfish hatred." This type of hatred come with what appears to be a "reason." However, the truth is that this type of hatred is preceded by a reason. The reason comes afterward as a justification of the hatred. This hatred also beckons others to agree and join in on the hatred.
THIS IS THE TRUE ESSENCE OF "SINAT CHINAM"
The world is full of this sick type of hatred, and the body of Messiah is filled with it as well. At the bottom of this hatred is a selfishness that seeks to elevate itself in order to cause others to be viewed with disdain and suspicion. This is a contagious disease. This type of person uses counterfeit reasons to justify the reasons for their hatred.
In Judaism we are taught that when you are wronged that you are supposed to go to the individual and inform he has done so, rebuke him for it, and give him a chance to apologize and right the wrong. This differs somewhat from what is considered to be the Western/Christian mindset of forgiveness, because when you are wronged the Rabbi's teach, you still feel hatred even though you seek to love your neighbor. This is very much like what most of us go through in the body of Messiah when we are wronged. We know that we must forgive, but the truth is that even when we make the decision to forgive in our hearts, there are still hurt feelings which seek to rise up and cause us to hate.
In the Gemara (Kiddushin 30b) it teaches that even a father and son, or a Rebbe and his student can become enemies in their arguments over Torah, but the conclusion is that they are supposed to end up friends. However, this does not change the fact that during the argument they are enemies. So, the question is asked, "how can enemies who were fighting, arguing, refusing to accept the other one's position, end up as friends.?" This sounds a little on the romantic side.
The truth we learn is that we are always going to have arguments and disagreements. The issue for us is how we are going to deal with these arguments and disagreements when they arise. If we maintain our "anchor" or constant, which is our relationship with G-D, then when we argue and disagree, it will not lead to "selfish hatred."
Our intentions should always be to seek truth, clarity, and intimacy with G-D, and if I enter into an argument with that intention, one of two things will happen. I will either end up accepting my opponents argument against me, or I will be strengthened in my own position. It is my opponent who helped me reach either conclusion, and thus bringing me closer to truth.
In this, I end up manifesting "Ahavat Chinam" or "baseless love." I end up loving and appreciating my opponent even when I don't agree with him. We should not need a reason to love, just as we should not come up with reason to hate. When we live in this way, the enemies end up being friends.
As we approach Tish B'Av, let us each have a vision. Let us remember that both Temples were destroyed for baseless hatred. Let us also remember, that we are now the Temple of G-D.
Will you allow your Temple to be destroyed for the same reasons?
The Torah teaches us that when our "vision" is driven by a connection with G-D, then our ability to achieve will transcend all our limitations, and then anything will be possible. The closer we get to G-D, and the deeper connection we have with Him, the greater will be our breaking out of our boundaries and limitations.
Let us seek to restore our own Temples that stand against the forces which seek to lure us away from vision and hope. We who are believers in Messiah Y'shua should have a vision past that of the restoration of the third Temple, and a hope toward the day when a Temple will no longer be required.
Revelation 21:22 "I saw NO TEMPLE in it, for the L-RD G-D ALMIGHTY and THE LAMB are its TEMPLE."
With the help of G-D we will see the New Jerusalem! Baruch HaShem!
Tuesday, July 13, 2010
Which Calendar?
In just a few short months the fall mo'adim (appointed times) will once again be upon us. As we were preparing a schedule for our services, I realized that there still seems to be much confusion and disagreement as to the proper days to observe these feasts. You would think that it would be relatively easy to determine the proper dates to observe G-D's mo'adim, but if you just do a simple Google search you would be amazed at the number of resources that would come up. Once you checked these resources, you would be further amazed at the number of different opinions that exist on the subject.
In Exodus 12:2 we read, "This month (Ha'Chodesh) shall be the beginning of months for you." The Hebrew word "Chodesh" literally means "New Moon", and this relates to what is called the "Crescent New Moon", or the "First Visible Sliver." There is no disputing that the moon is what we use to determine the months. Another supporting scripture would be Psalm 104:19, "He created the moon for appointed times."
So, if we know that Chodesh literally means "New Moon" and we also know that it relates to the the visible first sliver, what is all the fuss? Well, there are other factors that are significant to this discussion. In order to fully understand the subject, we need to look at the other side of the argument.
In the science of astronomy we learn of the astronomical new moon, which is often referred to as the "Concealed Moon" or "Dark Moon." This occurs at the moment of the moon’s conjunction with the sun, when the moon is invisible from the Earth. The difference between the astronomical and the biblical new moon is quite simple. There is no way to calculate the biblical new moon, as it is based on actually viewing the first sliver of the new moon. However, the astronomical new moon can be predetermined and pre-calculated. Since the biblical new moon cannot be calculated, it can often appear 1 or 2 days after the astronomical moon when it was actually sited. Once the biblical new moon was sited, an announcement could then be made regarding the "New Month", and then based on that a determination could be made for the 14th of Nisan and the observance of Passover. Without the declaration of the new month it was impossible to know when to observe the mo'adim commanded by G-D in Leviticus 23.
At this point you might be saying to yourself, "OK, you proved your point, we should be observing following the siting of the biblical new moon." Hold on just a little bit longer, there is more.
The problem that exists is that we were not given further instructions. For instance, who is responsible for deciding if the sliver new moon was seen? What if it’s too cloudy that day? Who decides to wait for one or two days before declaring the new month? What if one tribe of Israel thought they saw the moon and begins the month, but the rest of the tribes didn’t see it and wait until the following day to begin the month? Then they will be observing Passover on different days!
One would have to believe that Moshe, Aaron, and the 70 elders that were appointed to help lead the Israelites would have been involved in making the determination. We know that the 70 who late became the Sanhedrim would send out respected men who were responsible for looking for the first sliver and then bringing his information to the Sanhedrin. Only on the documentation of more than one witness was it then determined that the new month had begun. Is this written in the Torah? No! However, I do not believe that we can simply dismiss this. These were the rules that were applied and followed in biblical times.
The break from this observance came with the exile, and the scattering of G-D's people throughout the nations. One of the members of the doomed Sandedrin, Hillel, realizing that it was impossible to pre-calculate the biblical new moon, took it upon himself to prepare a calendar based on the astronomical new moon, which could be calculated. In this way, there would be a calendar that would allow all of the scattered Israelites to observe the mo'adim in unity. Was this a perfect solution? Of course not! The observance of the astronomical new moon would always put the observance at one or two days prior to the actual biblical new moon observance. However, this exile calendar allowed for unified observance that has been followed for over 1600 years.
In our modern day, controversy has arisen from different groups who believe we need to return to the biblical observance of the new moon in order to determine the proper days for the mo'adim. Our modern technology affords us abilities never dreamed of in the days of the Sanhedrin. We have the ability to take pictures of the sliver moon and post them on the Internet, so that people on the other side of the world can view them in minutes. So, why not just go back to this biblical observance?
Here are some of the issues that I see.
1. While there are some people living in the Land, not all of Israel has been restored to the Land.
2. We are without a natural King, kingdom, and priesthood. Thus, we are not able to follow all of Torah. This is part of the curse of our exile, as we eagerly await the return of Y'shua to restore all things.
3. As we discussed earlier the Torah does not say WHO or HOW the new moon is to be announced. However, this does not give us license to just say anyone can determine the proper siting of the new moon and its announcement.
4. No G-D appointed government exists to determine the validity of the sitings of the first sliver moon.
Right now, we have the very thing happening that Hillel was trying to avoid by developing his calendar. We currently have divisions that exist between many of the different communities, and we have many different groups observing the mo'adim on different days. There is no longer unity in our observance.
Finally, there is the issue of "aviv" as an additional safeguard, but some of the same arguments apply. The Torah instructs us to start the first month when the barley is ripe enough to be offered as first fruits. Once again, we would have to believe that the leadership of Moshe, Aaron, and the elders would have been involved in the determination of the ripeness of the barley in order to fulfill this commandment. We read throughout scripture that G-D has always maintained an order and structure for His people. If we know that the determination of the ripeness of the barley was specifically for the offering up of first fruits in the Temple, then how are we able to fulfill this command when we do not have a Temple or a priesthood to offer it.
I have personally struggled with this issue over the years, and have waffled back and forth. However, in my estimation, the observance of the Hillel calendar is what works best for us at this time. The truth of the matter is that we are still in exile. We all eagerly await the return of Moshiach who will establish His government in Yerushalayim and restore all things. At that time, there will be no division and no confusion, as we will all be in perfect unity.
Baruch HaShem!
In Exodus 12:2 we read, "This month (Ha'Chodesh) shall be the beginning of months for you." The Hebrew word "Chodesh" literally means "New Moon", and this relates to what is called the "Crescent New Moon", or the "First Visible Sliver." There is no disputing that the moon is what we use to determine the months. Another supporting scripture would be Psalm 104:19, "He created the moon for appointed times."
So, if we know that Chodesh literally means "New Moon" and we also know that it relates to the the visible first sliver, what is all the fuss? Well, there are other factors that are significant to this discussion. In order to fully understand the subject, we need to look at the other side of the argument.
In the science of astronomy we learn of the astronomical new moon, which is often referred to as the "Concealed Moon" or "Dark Moon." This occurs at the moment of the moon’s conjunction with the sun, when the moon is invisible from the Earth. The difference between the astronomical and the biblical new moon is quite simple. There is no way to calculate the biblical new moon, as it is based on actually viewing the first sliver of the new moon. However, the astronomical new moon can be predetermined and pre-calculated. Since the biblical new moon cannot be calculated, it can often appear 1 or 2 days after the astronomical moon when it was actually sited. Once the biblical new moon was sited, an announcement could then be made regarding the "New Month", and then based on that a determination could be made for the 14th of Nisan and the observance of Passover. Without the declaration of the new month it was impossible to know when to observe the mo'adim commanded by G-D in Leviticus 23.
At this point you might be saying to yourself, "OK, you proved your point, we should be observing following the siting of the biblical new moon." Hold on just a little bit longer, there is more.
The problem that exists is that we were not given further instructions. For instance, who is responsible for deciding if the sliver new moon was seen? What if it’s too cloudy that day? Who decides to wait for one or two days before declaring the new month? What if one tribe of Israel thought they saw the moon and begins the month, but the rest of the tribes didn’t see it and wait until the following day to begin the month? Then they will be observing Passover on different days!
One would have to believe that Moshe, Aaron, and the 70 elders that were appointed to help lead the Israelites would have been involved in making the determination. We know that the 70 who late became the Sanhedrim would send out respected men who were responsible for looking for the first sliver and then bringing his information to the Sanhedrin. Only on the documentation of more than one witness was it then determined that the new month had begun. Is this written in the Torah? No! However, I do not believe that we can simply dismiss this. These were the rules that were applied and followed in biblical times.
The break from this observance came with the exile, and the scattering of G-D's people throughout the nations. One of the members of the doomed Sandedrin, Hillel, realizing that it was impossible to pre-calculate the biblical new moon, took it upon himself to prepare a calendar based on the astronomical new moon, which could be calculated. In this way, there would be a calendar that would allow all of the scattered Israelites to observe the mo'adim in unity. Was this a perfect solution? Of course not! The observance of the astronomical new moon would always put the observance at one or two days prior to the actual biblical new moon observance. However, this exile calendar allowed for unified observance that has been followed for over 1600 years.
In our modern day, controversy has arisen from different groups who believe we need to return to the biblical observance of the new moon in order to determine the proper days for the mo'adim. Our modern technology affords us abilities never dreamed of in the days of the Sanhedrin. We have the ability to take pictures of the sliver moon and post them on the Internet, so that people on the other side of the world can view them in minutes. So, why not just go back to this biblical observance?
Here are some of the issues that I see.
1. While there are some people living in the Land, not all of Israel has been restored to the Land.
2. We are without a natural King, kingdom, and priesthood. Thus, we are not able to follow all of Torah. This is part of the curse of our exile, as we eagerly await the return of Y'shua to restore all things.
3. As we discussed earlier the Torah does not say WHO or HOW the new moon is to be announced. However, this does not give us license to just say anyone can determine the proper siting of the new moon and its announcement.
4. No G-D appointed government exists to determine the validity of the sitings of the first sliver moon.
Right now, we have the very thing happening that Hillel was trying to avoid by developing his calendar. We currently have divisions that exist between many of the different communities, and we have many different groups observing the mo'adim on different days. There is no longer unity in our observance.
Finally, there is the issue of "aviv" as an additional safeguard, but some of the same arguments apply. The Torah instructs us to start the first month when the barley is ripe enough to be offered as first fruits. Once again, we would have to believe that the leadership of Moshe, Aaron, and the elders would have been involved in the determination of the ripeness of the barley in order to fulfill this commandment. We read throughout scripture that G-D has always maintained an order and structure for His people. If we know that the determination of the ripeness of the barley was specifically for the offering up of first fruits in the Temple, then how are we able to fulfill this command when we do not have a Temple or a priesthood to offer it.
I have personally struggled with this issue over the years, and have waffled back and forth. However, in my estimation, the observance of the Hillel calendar is what works best for us at this time. The truth of the matter is that we are still in exile. We all eagerly await the return of Moshiach who will establish His government in Yerushalayim and restore all things. At that time, there will be no division and no confusion, as we will all be in perfect unity.
Baruch HaShem!
Wednesday, July 7, 2010
Parsha Matot - "Seven Oneself"
"To Seven Oneself"
In the Torah portion Matot, the first of a double portion for this week, we read about vows and oath. Numbers 30:2 in Hebrew reads, אִישׁ כִּי-יִדֹּר נֶדֶר לַיהוָה, אוֹ-הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל-נַפְשׁוֹ--לֹא יַחֵל, דְּבָרוֹ
The English translation is, "When a man voweth a vow unto the L-RD, or sweareth an oath to bind his soul with a bond, he shall not break his word;
The words for vow and oath in the above verse are shava and shevua. Both of these words have their root in the word sheva, which is the word for seven.
The first time we see an oath made in scripture in in Genesis 21:22 between Avraham and Avimelech. Genesis 21:23, "Now therefore swear unto me here by G-D that thou wilt not deal falsely with me, nor with my son, nor with my son's son; but according to the kindness that I have done unto thee, thou shalt do to me, and to the the land wherein thou hast sojourned." 24 and Avraham said, "I swear."
In verse 28 we see that Avraham set seven ewe-lambs of the flock by themselves. 29 And Avimelech said unto Avraham: "What mean these seven ewe-lambs which thou hast set by themselves?" 30 And he said, "Verily, these seven ewe-lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well." 31 Wherefore that places was called Beer-Sheva, because there they swore, both of them.
Beer Sheva = Seven Wells or Wells of Oath
One explanation of the covenantal ceremony is that both parties take an oath, and swear to honor the terms. There would be blessings and curses related to the covenant, and the oath would be established by the seven oaths, seven sacrifices, seven witnesses, or all of them.
The covenantal oath was called "To Seven Oneself"
In Genesis 26 we once again see Avimelech making an oath related to the wells dug by Avraham, but this time the oath is made between he and Isaac.
Covenants in scripture are powerful. We see this as early as Genesis 12 in the covenant made with Avraham to make of him a great nation, and to bless all nations through him. However, there is no greater covenant than that of marriage, and many of the covenants G-D made with His people speak to concept of Husband and Bride.
Isaiah 54:5 For thy maker is thy Husband, the L-RD of Hosts is His name; and the holy One of Israel is thy redeemer, the G-D of the whole earth shall He be called.
Isaiah 62:5 For as a young man espouseth a virgin, so shall thy sons espouse thee, and as the bridegroom rejoiceth over the bride, so too shall G-D rejoice over thee.
In Hoshea 2, even after speaking of the harlotry of Israel G-D says,
19 "And I will betroth you to Me forever, yes, I will betroth you to me in righteousness and in justice, in lovingkindness and in compassion. 20 And I will you to Me in faithfulness, then you will know the L-RD.
Too many, this has been one of the great mysteries, and this is spoken about in the Brit Chadasha in Ephesians 5:32 This mystery is great, but I am speaking with reference to Messiah and the Kehilat.
The word mystery is from the Greek, musterion = Moos Tay Ree On. This means a hidden or secret thing, not obvious to the understanding. "A secret revealed (to one initiated)", a secret revealed by G-D, ie; religious or mystical truth, that which is known to the initiated, a mystery or secret doctrine. Thus the word literally means "a sacred secret, or doctrine, which the initiate knows but no one else."
We get our English words mystery from this, but this is actually a transliteration. It is not related to the idea of mysterious, but means something that one could not know until it is revealed. The term was originally used to describe the sacred oaths of the Roman military, and recited by the initiated recruits. Once they had recited these oaths, then and only then, were the plans and strategies of the battle revealed to them.
This mystery in Ephesians 5 speaks of the covenant of marriage, which is the salvation of the L-RD through Messiah Y'shua. We see part of the plan unfolding at the wedding feast of Cana in Yochanan 2. I is believed that it was exactly seven days after His mikveh that Y'shua came to Cana to attend the wedding. At this feast He turns water used for ritual purification into wine. One would have to accept that this was a relatives wedding that He was attending, and as Yochanan the Immerser was a relative, that he would have attended as well. In Yochanan 3:29, just after the mikveh and the wedding feast we read, "He who has the bride is the bridegroom, but the friend of the bridegroom who stands and hears him, rejoices greatly because of the bridegroom's voice, and so this joy of mine has been made full. He must increase, but I must decrease."
In this we have seen that Y'shua has made a sacred oath with us. For in the picture of the biblical wedding we see that only the bridegroom is required to proclaim the responsibilities to the bride in the Ketubah. This brings us back full circle to the promise given to Avraham as we read in Hebrews 6:13, "For when G-D made the promise to Avraham since He could swear by no one greater, He swore by Himself, saying,
I will surely bless you and I will surely multiply you
I will never forget the look of my wife when she circled me seven times at our marriage re-dedication, and gazed upon her bridegroom. It was a day of great blessing and love, but also raised many questions for me as I related it to my marriage covenant in Messiah.
1. Is my marriage to Him one of word only, but not consummated by giving myself over in trust and abandon?
2. Rather than submitting in joyful obedience, do I only grumble, complain, and question my bridegroom?
3. Have I rejected the call to love, which is a sacrificial giving of myself to Him?
4. Have I defiled my marriage bed with idols and other gods?
5. Have I remained fixed on myself, offering periodic emotional gestures of love that only tease?
6. In my worship, does He see me erupting into a sudden burst of romantic sentiment as I sing my love songs to him.
These are questions that we should all ask ourselves. How often if the L-RD's hope dashed in me, as I leave His service and return to my self involved life without putting any of these sentiments into practice? Without any change in my life? Without any deepening pursuit of Him?
When we remember that the Messiah made a promise, swore an oath, has sevened Himself, and bound Himself to us through a covenant, and has not required that we make an oath to him, can we not circle Him seven times under the Chupah again? Can we gaze upon Him in a way that only two people in love can gaze upon one another? Can we return to our first love and have a marriage that is not one only in word, but one in which we devote ourselves to abandon and trust?
I think I can, and I think you can as well!
In the Torah portion Matot, the first of a double portion for this week, we read about vows and oath. Numbers 30:2 in Hebrew reads, אִישׁ כִּי-יִדֹּר נֶדֶר לַיהוָה, אוֹ-הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל-נַפְשׁוֹ--לֹא יַחֵל, דְּבָרוֹ
The English translation is, "When a man voweth a vow unto the L-RD, or sweareth an oath to bind his soul with a bond, he shall not break his word;
The words for vow and oath in the above verse are shava and shevua. Both of these words have their root in the word sheva, which is the word for seven.
The first time we see an oath made in scripture in in Genesis 21:22 between Avraham and Avimelech. Genesis 21:23, "Now therefore swear unto me here by G-D that thou wilt not deal falsely with me, nor with my son, nor with my son's son; but according to the kindness that I have done unto thee, thou shalt do to me, and to the the land wherein thou hast sojourned." 24 and Avraham said, "I swear."
In verse 28 we see that Avraham set seven ewe-lambs of the flock by themselves. 29 And Avimelech said unto Avraham: "What mean these seven ewe-lambs which thou hast set by themselves?" 30 And he said, "Verily, these seven ewe-lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well." 31 Wherefore that places was called Beer-Sheva, because there they swore, both of them.
Beer Sheva = Seven Wells or Wells of Oath
One explanation of the covenantal ceremony is that both parties take an oath, and swear to honor the terms. There would be blessings and curses related to the covenant, and the oath would be established by the seven oaths, seven sacrifices, seven witnesses, or all of them.
The covenantal oath was called "To Seven Oneself"
In Genesis 26 we once again see Avimelech making an oath related to the wells dug by Avraham, but this time the oath is made between he and Isaac.
Covenants in scripture are powerful. We see this as early as Genesis 12 in the covenant made with Avraham to make of him a great nation, and to bless all nations through him. However, there is no greater covenant than that of marriage, and many of the covenants G-D made with His people speak to concept of Husband and Bride.
Isaiah 54:5 For thy maker is thy Husband, the L-RD of Hosts is His name; and the holy One of Israel is thy redeemer, the G-D of the whole earth shall He be called.
Isaiah 62:5 For as a young man espouseth a virgin, so shall thy sons espouse thee, and as the bridegroom rejoiceth over the bride, so too shall G-D rejoice over thee.
In Hoshea 2, even after speaking of the harlotry of Israel G-D says,
19 "And I will betroth you to Me forever, yes, I will betroth you to me in righteousness and in justice, in lovingkindness and in compassion. 20 And I will you to Me in faithfulness, then you will know the L-RD.
Too many, this has been one of the great mysteries, and this is spoken about in the Brit Chadasha in Ephesians 5:32 This mystery is great, but I am speaking with reference to Messiah and the Kehilat.
The word mystery is from the Greek, musterion = Moos Tay Ree On. This means a hidden or secret thing, not obvious to the understanding. "A secret revealed (to one initiated)", a secret revealed by G-D, ie; religious or mystical truth, that which is known to the initiated, a mystery or secret doctrine. Thus the word literally means "a sacred secret, or doctrine, which the initiate knows but no one else."
We get our English words mystery from this, but this is actually a transliteration. It is not related to the idea of mysterious, but means something that one could not know until it is revealed. The term was originally used to describe the sacred oaths of the Roman military, and recited by the initiated recruits. Once they had recited these oaths, then and only then, were the plans and strategies of the battle revealed to them.
This mystery in Ephesians 5 speaks of the covenant of marriage, which is the salvation of the L-RD through Messiah Y'shua. We see part of the plan unfolding at the wedding feast of Cana in Yochanan 2. I is believed that it was exactly seven days after His mikveh that Y'shua came to Cana to attend the wedding. At this feast He turns water used for ritual purification into wine. One would have to accept that this was a relatives wedding that He was attending, and as Yochanan the Immerser was a relative, that he would have attended as well. In Yochanan 3:29, just after the mikveh and the wedding feast we read, "He who has the bride is the bridegroom, but the friend of the bridegroom who stands and hears him, rejoices greatly because of the bridegroom's voice, and so this joy of mine has been made full. He must increase, but I must decrease."
In this we have seen that Y'shua has made a sacred oath with us. For in the picture of the biblical wedding we see that only the bridegroom is required to proclaim the responsibilities to the bride in the Ketubah. This brings us back full circle to the promise given to Avraham as we read in Hebrews 6:13, "For when G-D made the promise to Avraham since He could swear by no one greater, He swore by Himself, saying,
I will surely bless you and I will surely multiply you
I will never forget the look of my wife when she circled me seven times at our marriage re-dedication, and gazed upon her bridegroom. It was a day of great blessing and love, but also raised many questions for me as I related it to my marriage covenant in Messiah.
1. Is my marriage to Him one of word only, but not consummated by giving myself over in trust and abandon?
2. Rather than submitting in joyful obedience, do I only grumble, complain, and question my bridegroom?
3. Have I rejected the call to love, which is a sacrificial giving of myself to Him?
4. Have I defiled my marriage bed with idols and other gods?
5. Have I remained fixed on myself, offering periodic emotional gestures of love that only tease?
6. In my worship, does He see me erupting into a sudden burst of romantic sentiment as I sing my love songs to him.
These are questions that we should all ask ourselves. How often if the L-RD's hope dashed in me, as I leave His service and return to my self involved life without putting any of these sentiments into practice? Without any change in my life? Without any deepening pursuit of Him?
When we remember that the Messiah made a promise, swore an oath, has sevened Himself, and bound Himself to us through a covenant, and has not required that we make an oath to him, can we not circle Him seven times under the Chupah again? Can we gaze upon Him in a way that only two people in love can gaze upon one another? Can we return to our first love and have a marriage that is not one only in word, but one in which we devote ourselves to abandon and trust?
I think I can, and I think you can as well!
Friday, July 2, 2010
Independence or Interdependence Day?
In last week's Torah portion we learn about Bilaam, the prophet who was called to curse the Israelites by Balak the King of Moav. No matter what he tried, he was unable to curse Bnei Yisrael, and instead could only pronounce blessing.
We read starting in the first verses that Bilaam is the Son of Beor, and this is only the second time that the Son of Beor is mentioned in scripture. The first is in Genesis, where the Son of Beor is identified as Bela Ben Beor, or Bela Son of Beor. Bela is the first King of Edom and a descendant of Esau.
It is interesting that Bela and Bilaam both come from the same Hebrew root, which gives us Baal. Baal can be translated as lord, husband, or eater. Based on this translation Bilaam would be lord of a people, or eater of a people.
If we consider, as many expositors do, that Bela and Bilaam are the same person, then he goes from being a King of Edom or Lord of a people, to and eater of people. An eater of people often describes a King who makes his people his own, he takes them into himself. There is no greater picture of this, then in our relationship with our King. Our King, Y'shua HaMoshiach has taken us into Himself. Just as He and Abba are one, now we and Moshiach are one.
Bilaam is also the ultimate individual. The sages in Judaism go further in their translation of Bilaam, and describe him as B'lo Am, without a people. The King of Edom, the Lord of a people, has not become without a people.
We see that Bilaam is alone. He does not have an entourage, or a people when he is summoned by Balak. It would seem that the unity of the people as they camped as a nation is what struck Bilaam. It was this reason that he agreed to attempt the curses for which Balak had hired him.
As we prepare to celebrate Independence Day in this country, we would be wise to learn a great lesson from Bilaam. We are not called to be individuals. We are called to be part of a community, and part of a nation. We are told in the scriptures that we are not "living stones", and while each stone is individual and looks different, when they are placed together, they become a spiritual house offering sacrifices acceptable to G-D through Y'shua HaMoshiach.
Let us learn to be interdependent rather than independent, and let us be ECHAD!
We read starting in the first verses that Bilaam is the Son of Beor, and this is only the second time that the Son of Beor is mentioned in scripture. The first is in Genesis, where the Son of Beor is identified as Bela Ben Beor, or Bela Son of Beor. Bela is the first King of Edom and a descendant of Esau.
It is interesting that Bela and Bilaam both come from the same Hebrew root, which gives us Baal. Baal can be translated as lord, husband, or eater. Based on this translation Bilaam would be lord of a people, or eater of a people.
If we consider, as many expositors do, that Bela and Bilaam are the same person, then he goes from being a King of Edom or Lord of a people, to and eater of people. An eater of people often describes a King who makes his people his own, he takes them into himself. There is no greater picture of this, then in our relationship with our King. Our King, Y'shua HaMoshiach has taken us into Himself. Just as He and Abba are one, now we and Moshiach are one.
Bilaam is also the ultimate individual. The sages in Judaism go further in their translation of Bilaam, and describe him as B'lo Am, without a people. The King of Edom, the Lord of a people, has not become without a people.
We see that Bilaam is alone. He does not have an entourage, or a people when he is summoned by Balak. It would seem that the unity of the people as they camped as a nation is what struck Bilaam. It was this reason that he agreed to attempt the curses for which Balak had hired him.
As we prepare to celebrate Independence Day in this country, we would be wise to learn a great lesson from Bilaam. We are not called to be individuals. We are called to be part of a community, and part of a nation. We are told in the scriptures that we are not "living stones", and while each stone is individual and looks different, when they are placed together, they become a spiritual house offering sacrifices acceptable to G-D through Y'shua HaMoshiach.
Let us learn to be interdependent rather than independent, and let us be ECHAD!
Who are we?
So many questions arise when trying to define our congregation. Especially, as we have chosen to identify ourselves as a “One New Man” congregation. We have an article that describes our understanding of the “One New Man” here. (place link)
Are we a Synagogue?
Are we a Temple?
Are we a Messianic Synagogue?
Are we Jews for Jesus?
Some might even ask if we are a Church?
First, let us tell you what we are not. We are not a Church? We are not a Jewish Church, and we are not Hebrew Christians. The best way to emphasize the differences is with a list of the practices found in a Messianic congregation, and at Beth Tefillah that differs with the practices of your local Central Florida Church.
• Messianic Congregations recognize some of the traditional Jewish holidays such as Purim and Chanukah, the ninth of Av and the Ten Days of Awe.
• Messianic Congregations observe the biblical feasts such as the Feasts of Trumpets, Sukkot (Tabernacles) and Passover.
• Messianic Congregations observe the Biblical Sabbath, i.e., Friday evening till Saturday.
• Messianic Congregations chant the Sh'ma, the Kiddush, Aaronic benediction, Etz Chaim, and many other parts of traditional Jewish liturgy.
• Messianic Congregations say Kaddish (Mourner’s Prayer) for those who have passed on.
• Messianic Congregations chant the Torah portion in Hebrew at worship services.
• Messianic Congregations Bar Mitzvah their sons and Bat Mitzvah their daughters.
• Messianic teaching is mainly from the Hebrew Bible (Tanakh), although references to the B'rit Chadasha (New Covenant) are not unusual.
• Messianic Congregations emphasize the special relationship between G-d and the Jewish people.
• Messianic Congregations emphasizes Jewish traditions that do not conflict with the Bible.
• Messianic Congregations understand that G-d never changed the way to obtain salvation: "And Abraham believed G-d and it was credited to him [Abraham] as righteousness." The purpose of following the Torah (often mistranslated "Law", but literally, "teaching") always has been to live holy, not to obtain salvation.
• Messianic Congregations assert that the Torah (literally, "teaching") is still in effect (as modified by Yeshua).
• Messianic Congregations teach the biblical doctrine that salvation is a free gift from G-d, by faith in the atoning work of His Messiah.
• Messianic Congregations only mikveh (immerse) those who have accepted Messiah (no infant baptism) and baptize by immersion only (no sprinkling or pouring).
We are also not Jews for Jesus. This is an evangelical organization that would better be described as Hebrew Christian. For the most part, while they seek to lead Jewish people to the knowledge of Messiah, they are more comfortable with these people assimilating into Christianity. We at Beth Tefillah believe that Jewish people in Clermont and the Central Florida area who are believers in Y’shua (Yeshua/Jesus) should worship within the context of Judaism.
While Beth Tefillah might also resemble the traditional Messianic synagogue, there are some differences. We do not make a distinction between our Jewish and Gentile members. Mainstream Messianic Judaism today still sees separate callings and requirements for Jews and do not believe these same calling and requirements are expected of their Gentile members. We see G-D making no distinction between people throughout the scriptures, instead we always see G-D telling the Israelites that there is to be one law for both the natural born and the foreigner.
We emphasize the observance of Torah for both Jew and Gentile, not for salvation, but as G-D’s prescription for a holy life.
Our teaching is often described by several different terms. We are said to be teaching:
• Jewish roots of the Christian faith
• Hebrew roots
• Hebraic roots
All of our teachings are meant to bring the Hebraic perspective of the scriptures and to uncover the truth of who the Jewish Messiah is. His name is Y’shua (Yeshua/Jesus) and He is the Mashiach (Messiah), long awaited by the Jewish people.
We see so many people who are hungry for G-D’s word returning to the foundations of their faith. We at Beth Tefillah want to be a resource to equip you and send you forth with the truth.
If this describes you, come visit us. We meet every Shabbat at the Holiday Inn Express, conveniently located on South Hwy 27 in Clermont, Florida. Clermont is located in Lake County, which is the largest growing County in Central Florida.
We hope to see you soon.
Pray for the peace of Jerusalem!
Are we a Synagogue?
Are we a Temple?
Are we a Messianic Synagogue?
Are we Jews for Jesus?
Some might even ask if we are a Church?
First, let us tell you what we are not. We are not a Church? We are not a Jewish Church, and we are not Hebrew Christians. The best way to emphasize the differences is with a list of the practices found in a Messianic congregation, and at Beth Tefillah that differs with the practices of your local Central Florida Church.
• Messianic Congregations recognize some of the traditional Jewish holidays such as Purim and Chanukah, the ninth of Av and the Ten Days of Awe.
• Messianic Congregations observe the biblical feasts such as the Feasts of Trumpets, Sukkot (Tabernacles) and Passover.
• Messianic Congregations observe the Biblical Sabbath, i.e., Friday evening till Saturday.
• Messianic Congregations chant the Sh'ma, the Kiddush, Aaronic benediction, Etz Chaim, and many other parts of traditional Jewish liturgy.
• Messianic Congregations say Kaddish (Mourner’s Prayer) for those who have passed on.
• Messianic Congregations chant the Torah portion in Hebrew at worship services.
• Messianic Congregations Bar Mitzvah their sons and Bat Mitzvah their daughters.
• Messianic teaching is mainly from the Hebrew Bible (Tanakh), although references to the B'rit Chadasha (New Covenant) are not unusual.
• Messianic Congregations emphasize the special relationship between G-d and the Jewish people.
• Messianic Congregations emphasizes Jewish traditions that do not conflict with the Bible.
• Messianic Congregations understand that G-d never changed the way to obtain salvation: "And Abraham believed G-d and it was credited to him [Abraham] as righteousness." The purpose of following the Torah (often mistranslated "Law", but literally, "teaching") always has been to live holy, not to obtain salvation.
• Messianic Congregations assert that the Torah (literally, "teaching") is still in effect (as modified by Yeshua).
• Messianic Congregations teach the biblical doctrine that salvation is a free gift from G-d, by faith in the atoning work of His Messiah.
• Messianic Congregations only mikveh (immerse) those who have accepted Messiah (no infant baptism) and baptize by immersion only (no sprinkling or pouring).
We are also not Jews for Jesus. This is an evangelical organization that would better be described as Hebrew Christian. For the most part, while they seek to lead Jewish people to the knowledge of Messiah, they are more comfortable with these people assimilating into Christianity. We at Beth Tefillah believe that Jewish people in Clermont and the Central Florida area who are believers in Y’shua (Yeshua/Jesus) should worship within the context of Judaism.
While Beth Tefillah might also resemble the traditional Messianic synagogue, there are some differences. We do not make a distinction between our Jewish and Gentile members. Mainstream Messianic Judaism today still sees separate callings and requirements for Jews and do not believe these same calling and requirements are expected of their Gentile members. We see G-D making no distinction between people throughout the scriptures, instead we always see G-D telling the Israelites that there is to be one law for both the natural born and the foreigner.
We emphasize the observance of Torah for both Jew and Gentile, not for salvation, but as G-D’s prescription for a holy life.
Our teaching is often described by several different terms. We are said to be teaching:
• Jewish roots of the Christian faith
• Hebrew roots
• Hebraic roots
All of our teachings are meant to bring the Hebraic perspective of the scriptures and to uncover the truth of who the Jewish Messiah is. His name is Y’shua (Yeshua/Jesus) and He is the Mashiach (Messiah), long awaited by the Jewish people.
We see so many people who are hungry for G-D’s word returning to the foundations of their faith. We at Beth Tefillah want to be a resource to equip you and send you forth with the truth.
If this describes you, come visit us. We meet every Shabbat at the Holiday Inn Express, conveniently located on South Hwy 27 in Clermont, Florida. Clermont is located in Lake County, which is the largest growing County in Central Florida.
We hope to see you soon.
Pray for the peace of Jerusalem!
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