This weeks parsha is Shoftim (Judges), and there are many interesting subjects one can speak about from this Parsha. However, in keeping with the theme that HaShem has been speaking to us over the last few months I want to continue within the context of our "entering into our inheritance," and the crossing over into our new lives.
We spoke a few weeks ago about crossing over, and that when you enter the land, you have to live life, and in living life, there is the putting our hands to the plow. In essence to work, and to deal with the trials of everyday life. One of the other issues that we deal with in our lives, in the same way that the Hebrews did within the context of our Parsha, is going to battle. The idea of going to battle is prominently discusded in Parsha Shoftim.
(Deu 20:1) "When you go out to battle against your enemies and see horses and chariots {and} people more numerous than you, do not be afraid of them; for the L-rd your G-d, who brought you up from the land of Egypt, is with you.
(Deu 20:2) "When you are approaching the battle, the priest shall come near and speak to the people.
(Deu 20:3) "He shall say to them, 'Hear, o Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before them,
(Deu 20:4) for the L-rd your G-d is the one who goes with you, to fight for you against your enemies, to save you.'
(Deu 20:5) "The officers also shall speak to the people, saying, 'who is the man that has built a new house and has not dedicated it? Let him depart and return to his house, otherwise he might die in the battle and another man would dedicate it.
(Deu 20:6) 'Who is the man that has planted a vineyard and has not begun to use its fruit? Let him depart and return to his house, otherwise he might die in the battle and another man would begin to use its fruit.
(Deu 20:7) 'and who is the man that is engaged to a woman and has not married her? Let him depart and return to his house, otherwise he might die in the battle and another man would marry her.'
(Deu 20:8) "Then the officers shall speak further to the people and say, 'who is the man that is afraid and fainthearted? Let him depart and return to his house, so that he might not make his brothers' hearts melt like his heart.'
When the children of Israel would enter into the promised land, innumerable battles would lie before them. These battles were inevitable, since godless nations had entrenched themselves in the land:
"It is because of the wickedness of these nations that the L-rd your G-d drives them out from before you" (Deuteronomy 9:5).
The history of Israel documents one battle after another, and now Moshe announces the truth that the people of the L-rd need to hear as the battle draws near.
"Today you are on the verge of battle with your enemies; Do not let your heart faint, Do not be afraid, And do not tremble or be terrified because of them."
So often, when the time of warfare comes, the foe seems invincible:
"When you go out to battle against your enemies, and see horses and chariots and people more numerous than you"
The natural temptation is to "faint.....be aftraid......tremble...., or be terrified." Another temptation is to try to match the enemy horse for horse and chariot for chariot. The scriptures warn against putting our trust worldly resources.
"Woe to those who go down to Egypt for help, and rely on horses, who trust in chariots because they are many, and in horsemen because they are very strong, but who do not look to the holy one of israel" (Isaiah 31:1).
The same is true for us: When we must go into the battles of life, the L-rd accompanies us.
"For the L-rd your G-d is he who goes with you."
He is with us not only to comfort us, but also to battle on our behalf:
"to fight for you against your enemies, to save you."
The L-rd can fight for his people in an unlimited variety of ways.
He can change the hearts of those who oppose us.
He can bring their plans to naught.
He can trap them in their own evil plans.
He can cause our enemies to turn and devour one another.
He can effectively save us in any manner that he chooses.
However, most times he expects us to participate in the battle.
When the IDF soldiers were prepared for battle, just as they were ready to enter into Gaza a Rabbi stood before them and boldy spoke the same verses we are looking at today
(Deu 20:3) "He shall say to them, 'Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before them,
(Deu 20:4) for the L-rd your G-d is the one who goes with you, to fight for you against your enemies, to save you.'
While a Rabbi is speaking before the IDF, who is speaking in the verses above? In the Hebrew we read below:
וְהָיָה, כְּקָרָבְכֶם אֶל-הַמִּלְחָמָה; וְנִגַּשׁ הַכֹּהֵן, וְדִבֶּר אֶל-הָעָם
Verse 2: and it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people,
When Israel would go to battle there was a Kohen (called the Mashuach milchamah, "anointed for battle"), who was appointed the task of preparing the people for war. "Hear, O Israel," he announces to the people, "today you are approaching the battle against your enemies.
Let your hearts not be faint; you shall not be afraid, and you shall not be alarmed, and you shall not be terrified because of them. For the L-rd your G-d is the one who goes with you, To fight for you against your enemies, to save you."
There is something very interesting about the idea of this priest.
It seems like this priest is one who does not serve in the tabernacle or temple, but is one who specifically prepares the men of Israel for war. He prepares them physcially and spiritually, and then even sends home those who have other priorities, or seem to be unfit.
We have an example of this priest anointed for war, and his name was Pinchas. We spoke of him some time back, in the portion which bears his name. He was given prieshood even though he would not have normally attained it within the Levitial line, however because of his zeal for HaShem, he achieved this position
In Bamidbar 31 (Numbers), we read of Pinchas being sent out as the "Mashuach Milchamah" (Anointed for Battle).
Num 31:6 Moses sent them, a thousand from each tribe, to the war, and Pinchas the son of Eleazar the priest, to the war with them, and the holy vessels and the trumpets for the alarm in his hand. He sent to war to take vengeance on the Midianites who had led the men of Israel to idolatry.
In Midrash Rabbah - Leviticus XX:2 - Eisheba the daughter of Amminadab did not enjoy happiness in the world. True, she witnessed five crowns [attained by her relatives] in one day: her brother-in-law was a king, her brother was a prince, her husband was high priest, her two sons were both deputy high priests, Pinchas her grandson was a priest anointed for war.
Well, you might say "very interesting," but what does this have to do with us? Well, "i am glad you asked.
Elsewhere in Midrash Rabbah we find reference to the priest anointed for battle, however, this time he is called, "the war Messiah."
Midrash rabbah - the Song of Songs II:33 - My beloved spoke and said unto me. He spoke through Elijah and said through the Messiah. What did he say to me? Rise up, my love, my fair one, and come away.
R. Azariah said: for lo, the winter (Ha-Sethaw) is past: This refers to the kingdom of the Cutheans which seduces (mesithah) the world and leads it astray by its falsehoods, as we read, if thy brother, the son of thy mother, entice thee--yesitheka (Deut. Xiii, 7).
MY NOTE: Cutheans were a people brought to Samaria after the Assyrian's exiled the ten tribes to assyria. They supposedly converted out of fear of lions that attached them according to 2 Kings, but still worshiped their idols. So, that is their falsehood
The rain is over and gone: this refers to the subjection of Israel. The flowers appear on the earth: the conquerors have appeared on the earth. Who are they?
R. Berekiah said in the name of R. Isaac: As it is written, and the L-rd showed me four craftsmen (zech. Ii, 3), Namely, Elijah, the Messiah, Melchizedek, and the war Messiah.*The time of the zamir (song bird) is come: The time has come for Israel to be delivered; The time has come for uncircumcision to be cut off; The time has come for the kingdom of the Cutheans to expire; The time has come for the kingdom of heaven to be revealed, As it says, and the L-rd shall be King over all the earth (ib. Xiv, 9). And the voice of the turtle is heard in our land: who is this? This is the voice of the Messiah.
What we read in that Midrash is the linking of the priest anointed for war, the war Messiah, and with the coming Messiah. How interesting is it that this sound an awful lot like the High priest who came to be the final Yom Kippur sacrifice for sin. The grouping of Elijah, the Messiah, Melchizedek, and the war Messiah together (in the above section), reminds us that Eelijah was to be the forerunner of Messiah. We read in scripture that "Yochanan the Immerser" (John the Baptist), is in fact come as Elijah to announce the coming of Messiah.
This Messiah, this High Priest came the first time to be a final sacrifice, but when he returns, He will be the "Priest Anointed for battle." He will be the "War Messiah"
In isaiah 59
(Isa 59:16) And he saw that there was no man, and was astonished that there was no one to intercede; then His own arm brought salvation to Him, and His righteousness upheld him.
(Isa 59:17) He put on righteousness like a breastplate, and a helmet of salvation on his head; and He put on garments of vengeance for clothing and wrapped himself with zeal as a mantle. (Like Pinchas, the first "anointed for battle")
(Isa 59:18) According to {their} deeds, so he will repay, wrath to his adversaries, recompense to his enemies; to the coastlands he will make recompense.
(Isa 59:19) So they will fear the name of the L-rd from the West and His glory from the rising of the sun, for He will come like a rushing stream which the wind of the L-rd drives.
(Isa 59:20) "A Redeemer will come to Zion, and to those who turn from transgression in Jacob," declares the L-rd.
(Isa 59:21) "As for Me, this is my covenant with them," says the L-rd: "My spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring," says the L-rd, "from now and forever."
When we read "then his own are brought salvation," this refers to this "war Messiah", and not only was he clothed with "garments of vengeance," but with "a breastplate of righteousness," and "a helmet of salvation." This "Priest and Messiah" not only is clothed himself, but clothes us as well. He clothes us with the same garment he wears.
In Ephesians 6
(Eph 6:13) Therefore, take up the full armor of god, so that you will be able to resist in the evil day, and having done everything, to stand firm.
(Eph 6:14) Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness,
(Eph 6:15) and having shod your feet with the preparation of the gospel of peace;
(Eph 6:16) In addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one.
(Eph 6:17) And take the helmet of salvation, and the sword of the Spirit, which is the word of G-d.
This is the Armor of Elohim, and he He tells us to stand firm when we are clothed in His armor.
In Biblical times, when going to war, "to gird our loins," was to gather up the full length tunic between your legs to avoid anything that would cause you to stumble.
The breastplate was chain mail made up of small pieces of metal that were sewn on to garments to protect from the waist to the neck.
Military sandals were made of heavy leather with hob nails, so one could get firm footing in battle.
The shield was very large, and actually protected the whole body.
Fiery darts were hollow reeds that were filled with a combustible material that could only put out by covering with earth and water only made it worse.
Helmets were made of different materials, but almost always came down either below the ear, or sometimes down to the shoulder.
Finally the sword of the Spirit which is the word of G-d is the most important part of the armor. It is the word of G-d that allows us to keep all of our armor bright and shiny and ready for battle. This is the word of G-d spoken on in the final verse of Isaiah 59 that we read earlier.
(Isa 59:21) "As for me, this is My covenant with them," says the L-rd: "My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring," says the L-rd, "from now and forever."
This is our sword to vanquish the enemy. The torah which He has place in our mouths and in our hearts will allow us to stand before our enemies without fear. In the same way that a young boy who would one day become a king stood before his people who were faint of heart and declared, "Who is this uncircumcised Philistine that he should taunt the armies of the living G-d."
Then, when this young man, who would eventually become David HaMelech, stood before the giant, he proclaimed:
(1sa 17:45) then David said to the philistine, "you come to me with a sword, a spear, and a javelin, but I come to you in the name of the lord of hosts, the god of the armies of israel, whom you have taunted.
(1sa 17:46) "This day the L-rd will deliver you up into my hands, and I will strike you down and remove your head from you. And I will give the dead bodies of the army of the Philistines this day to the birds of the sky and the wild beasts of the earth, that all the earth may know that there is a G-d in Israel,
(1sa 17:47) and that all this assembly may know that the L-rd does not deliver by sword or by spear; for (the battle is the L-rd's and he will give you into our hands."
This is how G-d wants us to act in the midst of our enemies. Today as we stand ready for our inheritance, ready for a harvest that I have been speaking about, G-d wants to give it to you, but you will need to protect what is yours.
In 2 Samuel 23 We have the story of Shammah. He is one of the 30 mighty men of David. I love this story, as I am named after one of these 30 men of King David's. In verse 38 we read about Ira a descendant of Gideon during the time of the Shoftim, and Ira = wakefullness.
(2Sa 23:11) Now after him was Shammah the son of Agee a Hararite. and the Philistines were gathered into a troop where there was a plot of ground full of lentils, and the people fled from the Philistines.
(2sa 23:12) but he took his stand in the midst of the plot, defended it and struck the Philistines; and the L-rd brought about a great victory.
Shammah stood againt the Philistines on his own in the natural, but with the "war Messiah" at his side. The philistines were a people of war, they did not plant, they did not work, they just attacked, and they would always attack during the time of harvest in order to feed their armies.
You have enemies today, including your greatest adversary, HaSatan.
He wants to steal your inheritance!
He wants to steal your harvest!
He wants to come attack your field of lentils and take them for himself!
However, G-d wants you to be like Shammah, and he wants you to stand in that field and proclaim:
This is my field!
These are my lentils!
I plowed this ground!I planted this field!
I watered this field!
This is my harvest!
AND YOU CAN'T HAVE IT!
If you will stand this day with the full Armor of Elohim, not faint hearted, and standing firm against any enemy, the "war Messiah,"Y'shua Ha'Mashiach will stand at your side. He will be girded for battle, and you will see the victory, as your enemies flee from before you.
When you have done everything to stand. Stand firm
Tuesday, August 24, 2010
Wednesday, August 18, 2010
Elul - "Preparing for the Moedim"
We recently announced Rosh Chodesh Elul and there is no greater time than in the days leading up to the Feasts to discuss the idea of T'shuva (Return).
Elul
Alef – lamed – vav – lamed
Is believed to be an acronym for Ani l’dodi v’dodi li, “I am my beloved’s and my beloved is mine." This relates to Israel and HaShem This is in Shir HaShirim (Song of Songs) 6:3
In Aramaic the word “Elul” = Search
It is the traditional belief within Judaism that Moshe ascends the mount once again on Rosh Chodesh Elul, and then ddescends on the 10th of Tishrei, on Yom HaKippurim when G-D has forgiven Israel for the sin of the “Egel Zahav” (Golden Calf).
Customs
From the 2nd day to the 28th day of Elul the shofar is blown in the morning. However, it is not blown on the morning preceding Rosh HaShanah – Yom Teruah. This is to make a distinction between the Rabbinic ruling of blowing the shofar during Elul, and the biblical command to blow the shofar on Yom Teruah.
However, one of the lesser know names of Yom Teruah = Yom Ha’Keseh = The Day of Concealment
Keseh is from Kasah = To conceal, and comes from Psalm 81:4-5 in the Hebrew bible and verse 3-4 in the English bible.
(Psa 81:3) Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
(Psa 81:4) for this was a statute for Israel, and a law of the G-D of Jacob.
You might ask where the idea of concealment is found in the above verses. The only way to see it is to look at the Hebrew. The translation below is from the Hebrew.
Sound the shofar at the new moon, at the [keseh] concealed time for our feast day.
for this is a statue for Yisrael, an ordinance of the
G-D of Yaacov.
Some translation actually have this as full moon, but unlike other months which fall mid month Yom Teruah falls on the first of Tishrei where a moon may not have appeared, and thus it would be a concealed moon.
There are several different interpretations within Judaism regarding Yom HaKeseh.
| • | In the mystical writing of the Zohar, r. Elazar says: "on this day [Yom HaKeseh, the day of concealment] the moon is covered, and it does not shine until the tenth day, when Israel turns with a perfect repentance, so that the Shekhinah gives light to her. Hence this day is called the Day of Atonements (plural form, kippurim), because two lights are shedding illumination, since the higher lamp is illuminating the lower. For on this day, the moon receives illumination from the supernal light, and not from the light of the sun."[2] |
| • | The people of Israel is symbolically compared to the moon and is radiant on its Sabbaths and Festivals. On Rosh HaShanah, Israel diminishes itself and conceals its greatness in awe of the Day of Judgment. |
| • | The Almighty, too, places a cover of concealment over his people's sins and accords them forgiveness. |
| • | All that transpires on this day is characterized by concealment, and is applied in the individuals behavior. Like a newborn with no past history in terms of relations to others, no resentment, grudges, or unhappiness, we are instructed to avoid anger, any expression of arrogance, or any negative thoughts, deeds, or words; the hope is that concealment of the negative will lead to its eradication, and to the cleansing of our souls. |
(1Th 4:16) for the L-rd Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of G-d, and the dead in Messiah will rise first.
(1th 4:17) Then we who are alive and remain will be caught up together with them in the clouds to meet the L-rd in the air, and so we shall always be with the L-rd.
(1 Co 15:52) In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable , and we will be changed.
Day of concealment in the Ketuvei HaShlichim (Writings of the Apostles)
(Mat 24:36) "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone.
This is why the concept of T'shuva (Return) is foundational to the Feasts, and specifically the time leading up to Yom Teruah and the other Moedim. Most importantly, Elul begins the 40 days of “T'shuvah” = Return or repentance.It is during this time in Judaism that Jews begin the process of asking forgiveness for wrongs done against other people. In Jewish tradition it is taught that G-D cannot forgive a person for transgressions against another person until they have first sought forgiveness from the person they have wronged.
We see this theme of repentance throughout scripture, and n Ezekiel 18, we see a perfect example of this concept of T'shuvah = Repentance.
(Eze 18:20) "The person who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself.
(Eze 18:21) "But if the wicked man turns from all his sins which he has committed and observes all my statutes and practices justice and righteousness, he shall surely live; he shall not die.
(eze 18:22) "All his transgressions which he has committed will not be remembered against him; because of his righteousness which he has practiced , he will live.
(Eze 18:23) "Do I have any pleasure in the death of the wicked," declares the L-rd G-d, "rather than that he should turn from his ways and live ?
(Eze 18:24) "But when a righteous man turns away from his righteousness, commits iniquity and does according to all the abominations that a wicked man does, will he live? All his righteous deeds which he has done will not be remembered for his treachery which he has committed and his sin which he has committed; for them he will die.
(Eze 18:25) "Yet you say, 'the way of the L-rd is not right.' hear now, O house of Israel! Is My way not right? Is it not your ways that are not right?
(Eze 18:26) "When a righteous man turns away from his righteousness, commits iniquity and dies because of it, for his iniquity which he has committed he will die .
(Eze 18:27) "Again, when a wicked man turns away from his wickedness which he has committed and practices justice and righteousness, he will save his life.
(Eze 18:28) "Because he considered and turned away from all his transgressions which he had committed , he shall surely live; he shall not die.
(Eze 18:29) "But the house of Israel says, 'the way of the L-rd is not right.' are My ways not right, O house of Israel? Is it not your ways that are not right?
(Eze 18:30) "Therefore I will judge you, O house of Israel, each according to his conduct," declares the L-rd G-d. "repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you."
(Eze 18:31) "Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why will you die, O house of Israel?
(Eze 18:32) "For I have no pleasure in the death of anyone who dies," declares the L-rd G-d. "therefore, repent and live ."
There is a parable in Judaism that sheds light on this idea of repentance and return, as expressed in these scriptures. The Chazal (Sages) in Judaism teach that during the month of Elul, “The King is in the Field."
The King's usual place is in the capital city, in the royal palace and anyone wishing to approach the King must go through the appropriate channels in the palace. There is a certain bureaucracy and you have to gain the approval of a succession of secretaries and ministers. The person seeking an audience with the King must journey to the capital and pass through the many gates, corridors and antechambers that lead to the throne room. His presentation must be meticulously prepared, and he must adhere to an exacting code of dress, speech and mannerism upon entering into the royal presence. However, there are times when the King comes out to the fields outside the city. At such times, anyone can approach him; The king receives them all with a smiling face and a radiant countenance.The peasant behind his plow has access to the King in a manner unavailable to the highest ranking minister in the royal court when the king is in the palace.
We just spoke recently about putting our hands to the plow and there is much to do in the fields. That by putting our hands to the plow we can change our perspective and then we can change the perspective of those around us. This is the time to accomplish this!
When the farmer sees the King in his field, does he keep on plowing? Does he behave as if this were just another day in the fields? Of course not!
Elul is not a month of ordinary workdays. It is a time of increased Torah study, more fervent prayer, and more generosity and charity.The very air should be charged with holiness.We might still be in the field, but the field has become a holier place.
These 40 days composed of Elul, which include the ten days referred to as Yamim Noraim (Days of Awe) between Yom Teruah and Yom HaKippurim should be one in which we take full advantage of our access to the King. The first thing that we need to do in seeking access to the King, and seeking for repentance is to acknowledge our sin.
(1Jn 1:1) What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life --
(1Jn 1:2) And the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us--
(1Jn 1:3) What we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with his Son Y'shua HaMashiach.
(1Jn 1:4) These things we write, so that our joy may be made complete.
(1Jn 1:5) This is the message we have heard from him and announce to you, that G-d is light, and in Him there is no darkness at all.
(1Jn 1:6) If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth;
(1Jn 1:7) But if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Y'shua His Son cleanses us from all sin.
(1Jn 1:8) If we say that we have no sin, we are deceiving ourselves and the truth is not in us.
(1Jn 1:9) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1jn 1:10) If we say that we have not sinned, we make Him a liar and His word is not in us.
An incident that occurred a little over a week ago reminded me of a commentary that I have read recently. A friend of mine and I were meeting with some people, and after we were done with our meetings, his car broke down. It did not seem to be his battery, but more than likely something else, like the alternator or the voltage regulator. You see in a car if the alternator is not working properly then the battery cannot hold a charge, and in the commentary I read, the author compared this alternator and battery relationship to our spiritual lives. That the spiritually, which is our “battery” can lose its charge if the alternator, which is represented by the Ruach HaKodesh (Holy Spirit) is unable to charge us.
The question then is, “what would prevent the alternator or in this case, the Ruach from recharging us?" The obvious answer from the scripture we read is “unrepentant sin." However, we are given the answer in verse nine, and this is “confession and repentance” = T'shuvah.
We should not just see the idea of confession and repentance only as turning away from sin, but also making things right, if possible. This is the second step, if there is something unresolved between you and another brother and sister, this is the perfect time to make things right.
Our King, Y'shua HaMashiach was in the field when he expounded on the Torah in the following verses:
(Mat 5:23) "Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you,
(Mat 5:24) Leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.
We have the opportunity to make this our inheritance this year. To see a re-birth devoid of all things that would separate us from G-D and from each other.
When we hear the blast of the Shofar each morning during Elul, and as we hear the Shofar sounding on Yom Teruah, the Feast of Trumpets, let's mediate on the following list given to us by the Saadia Gaon who lived over a thousand years ago.
1. The sound of the shofar is analogous to the trumpet-blasts that announce the coronation of a king. On Rosh HahSanah, G-d created the world and assumed the role of its sovereign, and in the sounding of the shofar we acknowledge Him as our King.
2. Rosh HaShanah is the first of the ten days of penitence, and the shofar is sounded to stir our conscience, to confront our past errors and return to G-d, who is ever ready to welcome the penitent.
3. The shofar is reminiscent of G-d's revelation at Sinai, which was accompanied by the sounding of a shofar. It thus reminds us of our destiny--to be a people of Torah, to pursue its study and to practice its commandments.
4. The sound of the shofar is reminiscent of the exhortations of the prophets whose voices rang out like a shofar in denouncing their people's wrong-doing, and in calling them to the service of G-d and man.
5. The shofar reminds us of the destruction of the Temple in Jerusalem, and it calls us to strive for Israel's renewal in freedom and in fellowship with G-d.
6. The shofar, which is a ram's horn, reminds us of the ram that Abraham offered as a sacrifice in place of his son Isaac. It thus reminds us of the heroic faith of the fathers of our people who exemplified to us the highest devotion to G-d, of which man is capable.
7. The shofar summons us to the feeling of humility before G-d's majesty and might, which are manifested by all things and by which our own lives are constantly surrounded.
8. The shofar is a reminder of the day of the final judgment, calling upon all people and all nations to prepare for G-d's scrutiny of their deeds.
9. The shofar foreshadows the jubilant proclamation of freedom, when Israel's exiled and homeless are to return to the Holy Land. It calls us to believe in Israel's deliverance at all times and under all circumstances.
10. The shofar foreshadows the end of the present world order and the inauguration of G-d's reign of righteousness throughout the world, with a regenerated Israel leading all people in acknowledging that G-d is one and His name one.
We who are washed in the blood of Messiah will rule and reign with Him, so let us return now in complete repentance before G-D!
Tuesday, August 10, 2010
"Circumcise the Foreskin of Our Hearts"
Over the last several months at Beth Tefillah, we have been following the theme of leaving Mitzraim (Egypt) and entering the Land of our inheritance. In Parsha Eikev, Moshe is giving the final instructions to the Israelites for what they must do before entering their inheritance. In the same way, I believe that G-D is speaking to me and to the body of Messiah today.
I believe we are on the cusp of entering into our inheritance if we will hear what the Spirit is saying.
In my own journey over these last few months, and in the journey that is Beth Tefillah, in spite of all the blessings, there is still this sense of uneasiness, dissatisfaction, and disconnection. In my morning quiet time in preparing for Shabbat, I heard a very clear word from the L-RD.
He said, "Rid yourself of the slave mentality."
It was like a shot right to my heart. I had to ask myself, "What was I being a slave too?" Was I just like the Hebrews who had been under the whip for over four centuries? Was I delivered and set free, but yet at the first trial ready to return to the whip?
It is an amazing concept, this "slave mentality."
After the Civil War, when the slaves were set free, many remained on the plantations. They did not know any other life, and the thought ow what lie out there was just too scary for them. There was the fear of the unknown.
Battered wives exhibit similar traits. These are women whose husbands have beaten them within inches of their lives, and yet frequently they will not press charges against their abusive spouse. They justify the behavior. "He didn't mean it." "He loves me." "It's my fault for upsetting him." "He won't do it again, he promised."
In truth, what they are really saying is, "Where will I go if I divorce him?" "Who will support me and the kids.?" "It isn't good now, but it might get worse if I leave." So, they stay and all to often they die.
When we look back on the journey from slavery in Mitzraim, it was a place of constriction. Yet, now we are walking in a freedom that can only be had while being attached to G-D through obedience to His Torah.
However, when we cross over like the Hebrews did, we cross over into a life that comes with the trials of everyday life.
In Parsha Eikev we read:
(DEU 10:12) "NOW, ISRAEL, WHAT DOES THE LORD YOUR GOD REQUIRE FROM YOU, BUT TO FEAR THE L-RD YOUR G-D , TO WALK IN ALL HIS WAYS AND LOVE HIM, AND TO SERVE THE L-RD YOUR GOD WITH ALL YOUR HEART AND WITH ALL YOUR SOUL,
(DEU 10:13) AND TO KEEP THE L-RD'S COMMANDMENTS AND HIS STATUTES WHICH I AM COMMANDING YOU TODAY FOR YOUR GOOD ?
(DEU 10:14) "BEHOLD, TO THE L-RD YOUR G-D BELONG HEAVEN AND THE HIGHEST HEAVENS, THE EARTH AND ALL THAT IS IN IT.
(DEU 10:15) "YET ON YOUR FATHERS DID THE L-RD SET HIS AFFECTION TO LOVE THEM, AND HE CHOSE THEIR DESCENDANTS AFTER THEM, EVEN YOU ABOVE ALL PEOPLES , AS IT IS THIS DAY.
(DEU 10:16) "SO CIRCUMCISE YOUR HEART, AND STIFFEN YOUR NECK NO LONGER.
The Hebrews are told to circumcise their hearts and to not be haughty. Earlier in the Parsha, we read the following:
(DEU 8:11) "BEWARE THAT YOU DO NOT FORGET THE L-RD YOUR G-D BY NOT KEEPING HIS COMMANDMENTS AND HIS ORDINANCES AND HIS STATUTES WHICH I AM COMMANDING YOU TODAY;
(DEU 8:12) OTHERWISE, WHEN YOU HAVE EATEN AND ARE SATISFIED, AND HAVE BUILT GOOD HOUSES AND LIVED IN THEM,
(DEU 8:13) AND WHEN YOUR HERDS AND YOUR FLOCKS MULTIPLY , AND YOUR SILVER AND GOLD MULTIPLY, AND ALL THAT YOU HAVE MULTIPLIES ,
(DEU 8:14) THEN YOUR HEART WILL BECOME PROUD (HAUGHTY = STIFF NECKED) AND YOU WILL FORGET THE L-RD YOUR G-D WHO BROUGHT YOU OUT FROM THE LAND OF EGYPT, OUT OF THE HOUSE OF SLAVERY.
It is our everyday lives that choke out the spiritual lives we are meant to live. We allow our hearts to become thick, and we allow layers to build up around it in order to protect ourselves from hurt. However, when we allow these defensive layers to grow, be essentially prevent ourselves from tasting and receiving all the richness that this world has to offer.
One day last week, while walking our dog out by the lake, there was the most amazing moon and it shone it's like on the lake. It sparkled and shimmered, and in that moment I was drawn back to the glories of G-D and His creation. However, these moments are fleeting, and we feel that same dissatisfaction and disconnection once again.
What are we to do? When we are re-born through faith in Messiah, it is said that we receive a new heart. A heart not of stone, but of flesh and yet we still struggle in our faith. Maybe we need to look at the heart to see if there are any answers for us.
When we look at the natural heart, it is an amazing creation. It is a perfect pump that works without any visible power source. It is made up of divided chambers that work together to pump blood throughout our bodies.
In the scriptures, the heart is spoken of often. One of my favorites, and one that speaks to our discussion is found in the book of Hebrews.
HEBREWS 4:12
COMPLETE JEWISH BIBLE
SEE, THE WORD OF G-D IS ALIVE! IT IS AT WORK AND IS SHARPER THAN ANY DOUBLE-EDGED SWORD - IT CUTS RIGHT THROUGH TO WHERE SOUL MEETS SPIRIT AND JOINTS MEET MARROW, AND IT IS QUICK TO JUDGE THE INNER REFLECTIONS AND ATTITUDES OF THE HEART
NEW AMERICAN STANDARD
12 FOR THE WORD OF G-D IS LIVING AND ACTIVE AND SHARPER THAN ANY TWO-EDGED SWORD, AND PIERCING AS FAR AS THE DIVISION OF SOUL AND SPIRIT, OF BOTH JOINTS AND MARROW, AND ABLE TO JUDGE THE THOUGHTS AND INTENTIONS OF THE HEART.
You see both my natural heart, which is divided into chambers, and my spiritual heart are divided. There is the Spirit that has been placed within me, and there is still my soulish nature. These are only divided according to Hebrews by the "two edged sword" of G-D's word. This cutting is not a new concept, and is actually foundational to the covenant that G-D made with his people starting with Avraham, and that is Brit Milah, or Circumcision.
In order to truly understand the concept of circumcision, we need to return to the Garden. The Chazal (Sages) of Judaism teach that Adam was created already circumcised, based on his being created in the image of G-D. In other words, he had no "Orlah" (foreskin). It is also taught that through his sin he extended his foreskin, or that the fig leaves he covered himself with symbolized the extension of the foreskin.
This concept of the extension of the "Orlah" speaks of a spiritual/physical barrier between man and G-D. When Adam ate from the tree he plunged mankind into a world of physicality, and this produced a barrier. It was not until Avram, who was later called Avraham that G-D made a way to remove this barrier.
In Geneis 12, G-D tells Avram, "Lech Lecha" (Go Forth), and it is twenty four years later when Avraham shows a desire to live above this world of physicality that G-D allows the separation or barrier to be removed through the covenant of circumcision in Genesis 17.
As a sign of this covenant, males are to be circumcised on the eighth day. The number eight as a spiritual number can be related to Chanukah. This was a time when the Greeks forbade the Jews from performing the Brit Milah. The Greeks who represent the physical world had a particular dislike for this practice, as it offended their idea of perfection of the human body. Public nudity was accepted in Greek society. They considered every body was another piece of art. We are reminded that Greek athletes in the first Olympic games competed naked. To the Greeks, circumcision was a mutilation of a masterpiece.
To the Jew, however, circumcision is one of the most essential expressions of faith in the One True G-D. It is believed that a human being can only achieve its greatest beauty when in relationship with G-D. Instead of mutilation, this cut in the flesh is a sign of human and divine wholeness. However, in our discussion of the Parsha, G-D is not speaking of a cut in the flesh, but a cut of the heart. Orlat Ha'lev in Hebrew.
In essence, G-D is telling the people to remove the barrier that exists. It is interesting to note that the idea of "Orlah" is actually related to agriculture, and specifically, trees. We see this in Leviticus.
19:23 'WHEN YOU ENTER THE LAND AND PLANT ALL KINDS OF TREES FOR FOOD, THEN YOU SHALL COUNT THEIR FRUIT AS FORBIDDEN. THREE YEARS IT SHALL BE FORBIDDEN TO YOU; SHALL NOT BE EATEN.
That word forbidden that is underlined, is actually the Hebrew word "Orlato" from Orlah. It is literally saying that these trees are to be treated as if they are uncircumcised, as if they have a foreskin for three years. It is interesting to note the concept of a tree that is once again forbidden, and whose fruit is not to be eaten.
There are other times in scripture that Orlah or Arel from the same root are seen, and often these relate to parts of the body other than the heart. In Exodus 6:12, Moshe speaks of having "Arel S'fatayim," or uncircumcised lips. In Jeremiah 6:10 those who have dull ears are spoken of, and the Hebrew literally means that they have ears which are covered with foreskin, or uncircumcised ears.
So, the question is how do I make sure that my heart, ears, and lips are in proper condition to serve the Living G-D. The answer I found comes from looking at the modern practice of circumcision.
In Judaism, when a baby is circumcised on the eighth day, it is a two stage process. First, there is the Milah, where the coarse visible "Orlah" (foreskin) is removed. The second stage is called Pri'ah, in which a translucent membrane is removed. Like the two edged sword of the word, the knife used by the Mohel is also double edged. There are also other religions that practice circumcision, like Islam, however, it is only in Judaism that Pri'ah is performed. The sages of Judaism teach that it is only when both stages of circumcision are performed that one can truly serve G-D.
In our lives, there tow stage can be likened to our overt nature, which one can see, and the transparent nature within that we guard from others.We can be seen in our daily lives as strong believers and yet, there can remain a translucent membrane that still causes a barrier between us and G-D.
While all of this speaks of our need to return to the Garden, we constantly battle the slave mentality that begs us to return to the place we know. At least there we know about the leeks and the cucumbers. We have become accustomed to it. It is not scary like the unknown. However, the original plan included walking with G-D in the cool of the day. Adam spoke with G-D face to face. We as believers in Messiah, who have been re-born in the image of G-D, also have this access, as we have been circumcised with a circumcision not with human hands, but through the sacrifice of Messiah.
We should not be extending the "Orlah" or allow anything to act as a barrier between us and G-D. Just as we must exercise and eat right to maintain our physical hearts, we should be daily exercising our spiritual hearts through the study of Torah, and the keeping of Abba's mitzvot.
We will always have a natural life to lead, but if it is viewed with the proper heart attitude it can either be:
One of fountains or depths.
One of valleys and hills, or mountaintops.
One of shopping malls and magazines, or a land of wheat and barley.
One of television and billboards, or fig trees and pomegranates
One of olive trees and honey, a place of comfort, or one with the illusion of security and comfort.
We can make the choice today. We can make the choice to begin living a new life. To cross over, and remove the barrier, and receive the spiritual inheritance prepared for us.
REVELATION 2:7 CJB
THOSE WHO HAVE EARS, LET THEM HEAR WHAT THE SPIRIT IS SAYING TO THE MESSIANIC COMMUNITIES. TO HIM WINNING THE VICTORY I WILL GIVE THE RIGHT TO EAT FROM THE TREE OF LIFE WHICH IS IN G-D'S GAN-'EDEN."'
LET US ENTER THE LAND, AND BEGIN THE JOURNEY BACK
NOT TO SLAVERY BUT TO FREEDOM
A JOURNEY BACK TO THE GARDEN TO THE TREE OF LIFE!
I believe we are on the cusp of entering into our inheritance if we will hear what the Spirit is saying.
In my own journey over these last few months, and in the journey that is Beth Tefillah, in spite of all the blessings, there is still this sense of uneasiness, dissatisfaction, and disconnection. In my morning quiet time in preparing for Shabbat, I heard a very clear word from the L-RD.
He said, "Rid yourself of the slave mentality."
It was like a shot right to my heart. I had to ask myself, "What was I being a slave too?" Was I just like the Hebrews who had been under the whip for over four centuries? Was I delivered and set free, but yet at the first trial ready to return to the whip?
It is an amazing concept, this "slave mentality."
After the Civil War, when the slaves were set free, many remained on the plantations. They did not know any other life, and the thought ow what lie out there was just too scary for them. There was the fear of the unknown.
Battered wives exhibit similar traits. These are women whose husbands have beaten them within inches of their lives, and yet frequently they will not press charges against their abusive spouse. They justify the behavior. "He didn't mean it." "He loves me." "It's my fault for upsetting him." "He won't do it again, he promised."
In truth, what they are really saying is, "Where will I go if I divorce him?" "Who will support me and the kids.?" "It isn't good now, but it might get worse if I leave." So, they stay and all to often they die.
When we look back on the journey from slavery in Mitzraim, it was a place of constriction. Yet, now we are walking in a freedom that can only be had while being attached to G-D through obedience to His Torah.
However, when we cross over like the Hebrews did, we cross over into a life that comes with the trials of everyday life.
In Parsha Eikev we read:
(DEU 10:12) "NOW, ISRAEL, WHAT DOES THE LORD YOUR GOD REQUIRE FROM YOU, BUT TO FEAR THE L-RD YOUR G-D , TO WALK IN ALL HIS WAYS AND LOVE HIM, AND TO SERVE THE L-RD YOUR GOD WITH ALL YOUR HEART AND WITH ALL YOUR SOUL,
(DEU 10:13) AND TO KEEP THE L-RD'S COMMANDMENTS AND HIS STATUTES WHICH I AM COMMANDING YOU TODAY FOR YOUR GOOD ?
(DEU 10:14) "BEHOLD, TO THE L-RD YOUR G-D BELONG HEAVEN AND THE HIGHEST HEAVENS, THE EARTH AND ALL THAT IS IN IT.
(DEU 10:15) "YET ON YOUR FATHERS DID THE L-RD SET HIS AFFECTION TO LOVE THEM, AND HE CHOSE THEIR DESCENDANTS AFTER THEM, EVEN YOU ABOVE ALL PEOPLES , AS IT IS THIS DAY.
(DEU 10:16) "SO CIRCUMCISE YOUR HEART, AND STIFFEN YOUR NECK NO LONGER.
The Hebrews are told to circumcise their hearts and to not be haughty. Earlier in the Parsha, we read the following:
(DEU 8:11) "BEWARE THAT YOU DO NOT FORGET THE L-RD YOUR G-D BY NOT KEEPING HIS COMMANDMENTS AND HIS ORDINANCES AND HIS STATUTES WHICH I AM COMMANDING YOU TODAY;
(DEU 8:12) OTHERWISE, WHEN YOU HAVE EATEN AND ARE SATISFIED, AND HAVE BUILT GOOD HOUSES AND LIVED IN THEM,
(DEU 8:13) AND WHEN YOUR HERDS AND YOUR FLOCKS MULTIPLY , AND YOUR SILVER AND GOLD MULTIPLY, AND ALL THAT YOU HAVE MULTIPLIES ,
(DEU 8:14) THEN YOUR HEART WILL BECOME PROUD (HAUGHTY = STIFF NECKED) AND YOU WILL FORGET THE L-RD YOUR G-D WHO BROUGHT YOU OUT FROM THE LAND OF EGYPT, OUT OF THE HOUSE OF SLAVERY.
It is our everyday lives that choke out the spiritual lives we are meant to live. We allow our hearts to become thick, and we allow layers to build up around it in order to protect ourselves from hurt. However, when we allow these defensive layers to grow, be essentially prevent ourselves from tasting and receiving all the richness that this world has to offer.
One day last week, while walking our dog out by the lake, there was the most amazing moon and it shone it's like on the lake. It sparkled and shimmered, and in that moment I was drawn back to the glories of G-D and His creation. However, these moments are fleeting, and we feel that same dissatisfaction and disconnection once again.
What are we to do? When we are re-born through faith in Messiah, it is said that we receive a new heart. A heart not of stone, but of flesh and yet we still struggle in our faith. Maybe we need to look at the heart to see if there are any answers for us.
When we look at the natural heart, it is an amazing creation. It is a perfect pump that works without any visible power source. It is made up of divided chambers that work together to pump blood throughout our bodies.
In the scriptures, the heart is spoken of often. One of my favorites, and one that speaks to our discussion is found in the book of Hebrews.
HEBREWS 4:12
COMPLETE JEWISH BIBLE
SEE, THE WORD OF G-D IS ALIVE! IT IS AT WORK AND IS SHARPER THAN ANY DOUBLE-EDGED SWORD - IT CUTS RIGHT THROUGH TO WHERE SOUL MEETS SPIRIT AND JOINTS MEET MARROW, AND IT IS QUICK TO JUDGE THE INNER REFLECTIONS AND ATTITUDES OF THE HEART
NEW AMERICAN STANDARD
12 FOR THE WORD OF G-D IS LIVING AND ACTIVE AND SHARPER THAN ANY TWO-EDGED SWORD, AND PIERCING AS FAR AS THE DIVISION OF SOUL AND SPIRIT, OF BOTH JOINTS AND MARROW, AND ABLE TO JUDGE THE THOUGHTS AND INTENTIONS OF THE HEART.
You see both my natural heart, which is divided into chambers, and my spiritual heart are divided. There is the Spirit that has been placed within me, and there is still my soulish nature. These are only divided according to Hebrews by the "two edged sword" of G-D's word. This cutting is not a new concept, and is actually foundational to the covenant that G-D made with his people starting with Avraham, and that is Brit Milah, or Circumcision.
In order to truly understand the concept of circumcision, we need to return to the Garden. The Chazal (Sages) of Judaism teach that Adam was created already circumcised, based on his being created in the image of G-D. In other words, he had no "Orlah" (foreskin). It is also taught that through his sin he extended his foreskin, or that the fig leaves he covered himself with symbolized the extension of the foreskin.
This concept of the extension of the "Orlah" speaks of a spiritual/physical barrier between man and G-D. When Adam ate from the tree he plunged mankind into a world of physicality, and this produced a barrier. It was not until Avram, who was later called Avraham that G-D made a way to remove this barrier.
In Geneis 12, G-D tells Avram, "Lech Lecha" (Go Forth), and it is twenty four years later when Avraham shows a desire to live above this world of physicality that G-D allows the separation or barrier to be removed through the covenant of circumcision in Genesis 17.
As a sign of this covenant, males are to be circumcised on the eighth day. The number eight as a spiritual number can be related to Chanukah. This was a time when the Greeks forbade the Jews from performing the Brit Milah. The Greeks who represent the physical world had a particular dislike for this practice, as it offended their idea of perfection of the human body. Public nudity was accepted in Greek society. They considered every body was another piece of art. We are reminded that Greek athletes in the first Olympic games competed naked. To the Greeks, circumcision was a mutilation of a masterpiece.
To the Jew, however, circumcision is one of the most essential expressions of faith in the One True G-D. It is believed that a human being can only achieve its greatest beauty when in relationship with G-D. Instead of mutilation, this cut in the flesh is a sign of human and divine wholeness. However, in our discussion of the Parsha, G-D is not speaking of a cut in the flesh, but a cut of the heart. Orlat Ha'lev in Hebrew.
In essence, G-D is telling the people to remove the barrier that exists. It is interesting to note that the idea of "Orlah" is actually related to agriculture, and specifically, trees. We see this in Leviticus.
19:23 'WHEN YOU ENTER THE LAND AND PLANT ALL KINDS OF TREES FOR FOOD, THEN YOU SHALL COUNT THEIR FRUIT AS FORBIDDEN. THREE YEARS IT SHALL BE FORBIDDEN TO YOU; SHALL NOT BE EATEN.
That word forbidden that is underlined, is actually the Hebrew word "Orlato" from Orlah. It is literally saying that these trees are to be treated as if they are uncircumcised, as if they have a foreskin for three years. It is interesting to note the concept of a tree that is once again forbidden, and whose fruit is not to be eaten.
There are other times in scripture that Orlah or Arel from the same root are seen, and often these relate to parts of the body other than the heart. In Exodus 6:12, Moshe speaks of having "Arel S'fatayim," or uncircumcised lips. In Jeremiah 6:10 those who have dull ears are spoken of, and the Hebrew literally means that they have ears which are covered with foreskin, or uncircumcised ears.
So, the question is how do I make sure that my heart, ears, and lips are in proper condition to serve the Living G-D. The answer I found comes from looking at the modern practice of circumcision.
In Judaism, when a baby is circumcised on the eighth day, it is a two stage process. First, there is the Milah, where the coarse visible "Orlah" (foreskin) is removed. The second stage is called Pri'ah, in which a translucent membrane is removed. Like the two edged sword of the word, the knife used by the Mohel is also double edged. There are also other religions that practice circumcision, like Islam, however, it is only in Judaism that Pri'ah is performed. The sages of Judaism teach that it is only when both stages of circumcision are performed that one can truly serve G-D.
In our lives, there tow stage can be likened to our overt nature, which one can see, and the transparent nature within that we guard from others.We can be seen in our daily lives as strong believers and yet, there can remain a translucent membrane that still causes a barrier between us and G-D.
While all of this speaks of our need to return to the Garden, we constantly battle the slave mentality that begs us to return to the place we know. At least there we know about the leeks and the cucumbers. We have become accustomed to it. It is not scary like the unknown. However, the original plan included walking with G-D in the cool of the day. Adam spoke with G-D face to face. We as believers in Messiah, who have been re-born in the image of G-D, also have this access, as we have been circumcised with a circumcision not with human hands, but through the sacrifice of Messiah.
We should not be extending the "Orlah" or allow anything to act as a barrier between us and G-D. Just as we must exercise and eat right to maintain our physical hearts, we should be daily exercising our spiritual hearts through the study of Torah, and the keeping of Abba's mitzvot.
We will always have a natural life to lead, but if it is viewed with the proper heart attitude it can either be:
One of fountains or depths.
One of valleys and hills, or mountaintops.
One of shopping malls and magazines, or a land of wheat and barley.
One of television and billboards, or fig trees and pomegranates
One of olive trees and honey, a place of comfort, or one with the illusion of security and comfort.
We can make the choice today. We can make the choice to begin living a new life. To cross over, and remove the barrier, and receive the spiritual inheritance prepared for us.
REVELATION 2:7 CJB
THOSE WHO HAVE EARS, LET THEM HEAR WHAT THE SPIRIT IS SAYING TO THE MESSIANIC COMMUNITIES. TO HIM WINNING THE VICTORY I WILL GIVE THE RIGHT TO EAT FROM THE TREE OF LIFE WHICH IS IN G-D'S GAN-'EDEN."'
LET US ENTER THE LAND, AND BEGIN THE JOURNEY BACK
NOT TO SLAVERY BUT TO FREEDOM
A JOURNEY BACK TO THE GARDEN TO THE TREE OF LIFE!
Friday, July 30, 2010
"The Days of Consolation"
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!
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!
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