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Prayer Request (for site updates, see below)
I was laid off from my full-time job several years ago when -- after a lot of prayer, soul searching and discussion with my wife -- we decided to operate the Hebrew for Christians ministry entirely by faith in God's provision through the love and kindness of His people. I am not paid for doing this work, and therefore I ask you to consider supporting us. If you can help, please offer a donation or purchase some of the Hebrew study materials offered here. Encouraging other web sites to link here also helps us become more visible on the web. Above all, agree with us for the Lord's will to be done in our lives. Todah, chaverim.
    
Note: My wife and I have have three young children (Josiah, Judah, and Emanuel David - born Jan. 17, 2016). The LORD has graciously provided for us as Adonai Yireh (יְהוָה יִרְאֶה), "the One who sees [our need]." We are living one day at a time by the grace and mercy of God, and I want to publicly praise Yeshua and acknowledge His faithful love in caring for my family -- despite the trials during this time. The LORD God of Israel is faithful and true! And to those of you who have sent us a word of encouragement or donation during this difficult time, please accept our heartfelt appreciation! Your chesed truly helps sustain us.
יהי שׁם יהוה מברך - "May the Name of the Lord be blessed."
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Jewish Holiday Calendar
Note: For site updates, please scroll past this entry....
The Torah divides the calendar into two symmetrical halves: the Spring and the Fall, indicating the two advents of Messiah. The Biblical year officially begins during the month of the Passover from Egypt (called Rosh Chodashim, see Exod. 12:2), and the spring holidays of Passover, Unleavened Bread, and Firstfruits both recall our deliverance from Egypt and also our greater deliverance given by means of the death, burial, and resurrection of the Messiah, the great Passover Lamb of God. The holiday of Shavuot (i.e., "Pentecost") both commemorates the revelation of the Torah at Sinai as well as the revelation of the Ruach HaKodesh (Holy Spirit) at Zion, in fulfillment of the promise given by our Lord....
The intermediate months of summer end with the advent of the sixth month of the calendar, called the month of Elul, which recalls the time Moses interceded on behalf of Israel after the sin of the Golden Calf. To commemorate this time of our history, we likewise focus on teshuvah (repentance) in anticipation of Rosh Hashanah and especially in anticipation of Yom Kippur, the great "Day of Atonement." In Jewish tradition the 30 days of Elul are combined with the first ten days of the seventh month (called the "Days of Awe") to set apart "Forty Days of Teshuvah" leading up to the Day of Forgiveness for Israel. Immediately following Yom Kippur, the mood changes as we begin preparing for a joyous week-long celebration called Sukkot (i.e., "Tabernacles") that concludes with the holiday of Simchat Torah.
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The Fall Holidays:
The fall festivals prophetically indicate the Day of the LORD, the second coming of Yeshua, the great national turning of the Jewish people, and the establishment of the reign of the Messiah upon the earth during the Millennial Kingdom in the world to come.
Note that in accordance with tradition, holiday dates begin at sundown. Moreover, some holidays may be postponed one day if they happen to fall on the weekly Sabbath:
1. Month of Elul (Fri. Aug. 26th [eve] - Sun. Sept. 25th [day])
2. Month of Tishri (Sun. Sept. 25th [eve] - Mon. Oct. 24th [day])
3. Month of Cheshvan (Mon. Oct. 24th [eve] - Wed. Nov. 23rd [day])
- Four Sabbaths: Noach, Lekh-Lekha, Vayera, Chayei Sarah
- Yom Ha'Aliyah - Honoring Israel's immigrants (Tues. Nov. 1st; Cheshvan 7)
- Sigd - 50th day after Yom Kippur; Ethiopian Jewish holiday (Tues. Nov. 22nd)
4. Month of Kislev (Wed. Nov. 23rd [eve] - Fri. Dec. 27th [day])
- Four Sabbaths: Toldot, Vayetzei, Vayishlach, Vayeshev
- Winter Solstice: Wed. Dec. 21st (Kislev 27)
- Dates for Chanukah 2022 (5783):
- 1st Chanukah candle - Sun. Dec. 18th [i.e., Kislev 25]
- 2nd Chanukah candle - Mon. Dec. 19th [i.e., Kislev 26]
- 3rd Chanukah candle: Teus. Dec. 20th [i.e., Kislev 27]
- 4th Chanukah candle: Wed. Dec. 21st [i.e., Kislev 28]
- 5th Chanukah candle: Thurs. Dec. 22nd [i.e., Kislev 29]
5. Month of Tevet (Fri., Dec. 23rd [eve] - Sun. Jan. 26th [day])
- Four Sabbaths: Miketz, Vayigash, Vayechi, Shemot
- Dates for Chanukah (continued):
- 6th Chanukah candle: Fri. Dec. 23rd [i.e., Kislev 30]
- 7th Chanukah candle: Sat. Dec. 24th [i.e., Tevet 1]
- 8th Chanukah candle: Sun. Dec. 25th [Tevet 2] Zot Chanukah
- Christmas - Sat. Dec. 25th (Tevet 2, 5783)
- Asarah B'Tevet - Tues. Jan. 3rd (dawn), 2023; fast over the seige of Jerusalem
- Secular New Year: Sun. Jan. 1st, 2023 (Tevet 8, 5783)
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Note: For more about the dates of these holidays see the Calendar pages....
November 2022 Site Updates
Prayer and Humility...
[ The following entry is related to this week's Torah reading, parashat Vayera.... ]
11.10.22 (Cheshvan 16, 5783) "Abraham answered and said, "Behold, I have undertaken to speak to the Lord, I who am but dust and ashes" (עָפָר וָאֵפֶר, Gen. 18:27). This teaches that we cannot draw near to God apart from profound humility, since God's truth is revealed to the meek and lowly of heart but remains hidden from the proud (James 4:6). As it is written: "For this is what the high and lifted up One says, the One who abides forever, whose Name is Holy (קָדוֹשׁ): "I dwell in a high and holy place, but also with the broken and lowly of spirit, to revive the spirit of the lowly (i.e., ruach shefalim: רוּחַ שְׁפָלִים), and to revive the heart of the crushed" (i.e., lev nidka'im: לֵב נִדְכָּאִים) [Isa. 57:15]. Here we learn that God gives life (revives) to those who are "lowly in spirit" (שְׁפַל־רוּחַ), that is, to those who understand their own nothingness and complete dependence on Him for life...
Indeed, the "heart of the crushed" (לֵב נִדכֶּה) refers to being crushed "to the dust" -- the same word (dakka: דַּכָּא) is used to describe how Yeshua was "crushed for our iniquities" (see Isa. 53:10). William James called this deep work of the spiritual life "Zerrissenheit," a term that can be translated as "torn-to-pieces-hood," or a state of being utterly broken and in disarray... From the point of view of our dependence on God for salvation, "dakka" refers to humility and contrition we express in light of God's unmerited favor and love for our souls. We humbly identify with the death of Messiah offered on our behalf; we find healing and acceptance in the Presence of the One who was torn to pieces and made dust for our merit. Humility (i.e., anavah: עֲנָוָה) is essential to awareness of God in the truth. Shuvah Yisrael!
Hebrew Lesson
Psalm 34:18 reading (click):
Lament and Forgiveness...
[ "Faith sees best in the dark," which is to say that it closes its eyes to this world and its thinking to apprehend the truth of eternity. As it says: "We walk by faith, not by sight" (2 Cor. 5:7). ]
11.10.22 (Cheshvan 16, 5783) We suffer, and life hurts. Often we are afraid. And if suffering is part of God's overarching plan for creation, if it is part of the "divine idea," then how do we learn to emotionally accept it without becoming bitter? We earnestly desire the love and blessing of God, but we are shaken when terrible things happen. We are told not to be afraid, that we are not alone, but we often do feel afraid and alone in our suffering...
First we must find faith that God's decision to create us is for our blessedness rather than for evil, or minimally that it is better for us to have been created than never to have been born (Jer. 29:11). In that sense trusting God represents an affirmation of our life and its value. Whether this is the "best of all possible worlds" is an abstract question for speculative theology, but where we live, in the raw and messy struggles of life, in the midst of our joys and elations, but also in our darkness and pain, we need faith to believe that our existence has some meaning and purpose, that our lives carry some significance, and that not everything is hevel havalim, "vanity of vanities." Asking whether it would have been better had you never been born is not a trivial question, then, and indeed the ancient Hebrew prophets Job, Solomon, Jeremiah, and Jonah each wrestled with it in the course of their lives (Eccl. 4:1-3; Job 3:1-3; 10:19; Jer. 20:14; Jonah 4:3).
The sages asked whether we can ever be justifiably angry at God, and they answer that surely we can, because otherwise we could never love Him "bekhol levavkha," with all our heart (Deut. 6:5). Indeed, how can we claim to love God if we withhold the truth, lie to ourselves, and attempt to hide who we really are from Him? If you are angry at God, he already knows, so why the pretense? Being angry with God is part of being a real person in a real relationship with Him, and allowing yourself to express the truth of your heart to him is a sign of trust... Forgiving God means letting go of your grudges over matters infinitely beyond your control. We need God to even know that we need God...
Rightly (and sympathetically) understood, when we "forgive God" we are confessing our own ignorance about what is happening to us while allowing our hearts to give voice to its pain. At bottom, suffering is a type of grieving, a confession of the darkness of loss. On the other hand, we can find healing through the grieving process. Over time we learn that by "forgiving God" we are able to forgive ourselves, and we are then released from the pain that withholds us from love and blessing in our lives.
Frederick Buechner reminds the heart of faith: "The worst isn't the last thing about the world. It's the next to the last thing. The last thing is the best. It's the power from on high that comes down into the world, that wells up from the rock-bottom worst of the world like a hidden spring. Can you believe it? The last, best thing is the laughing deep in the hearts of the saints, sometimes our hearts even. Yes. You are terribly loved and forgiven. Yes. You are healed. All is well." For more on this topic see the article: "Angry at God..."
Hebrew Lesson:
Psalm 62:8 Hebrew reading:
God's Sovereign Love...
11.10.22 (Cheshvan 16, 5783) The Scriptures teach that in Messiah "we have obtained an inheritance, having been predestined (προορισθέντες) according to the purpose of the One who works all things according to the counsel of his will" (Eph. 1:11), which is to say that salvation is a gift from God (יְשׁוּעָתָה לַיהוָה) and not the result of our own efforts (Eph. 2:8-9; 2 Tim. 1:9; Titus 3:5). The LORD said to Moses, "I will be gracious to whom I will be gracious, and I will show mercy to whom I will show mercy" (Exod. 33:19), a phrase Paul quoted from Torah when he said: "So then it (i.e., salvation) depends not on human will or exertion, but on God, who has mercy" (Rom. 9:16, John 1:13). In light of these things, examine your heart. Does this offend you? Does it bother you to think that you are essentially helpless to draw near to God by your own best efforts? "It is the Spirit that gives life; the flesh profits nothing" (John 6:63). Our Lord plainly said that no one can come to Him - and therefore to the truth of reality – apart from divine intervention: "No one is able to come to me unless he is "dragged away" (ἑλκύσῃ) by the Father" (John 6:44; Matt. 16:17).
How could it be any other way? Could we make a "stairway to heaven" to find God? No, God's love reaches out to us, seizes us, takes us captive, and then leads us to the Savior. The LORD chooses each one who are his; they are called the "elect" (ἐκλεκτός), and their faith is always a response (i.e., "teshuvah") to God's intervention. Now this may seem offensive because it seems to suggest that God chooses some people but not others, but that misses the point. You are given the real choice to believe in Yeshua to find life, and you are promised that whoever believes in Messiah will never be put to shame (Rom. 9:33; John 6:37; John 5:24, etc.). "Whoever will believe" means just that, and all who are invited may indeed come (2 Pet. 3:9; 1 Tim. 2:4; Ezek. 18:23). Therefore the Spirit of God cries out: "Seek the LORD while he may be found; call upon him while he is near; let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that he may have compassion on him, and to our God, for he will abundantly pardon" (Isa. 55:6-7).
Our great Savior calls out to all who are willing to hear, "Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light" (Matt. 10:28-30). Though it is a mystery, we are warned to "work out" (κατεργάζεσθε) our own salvation with fear and trembling, for it is God who "works in you" (ὁ ἐνεργῶν ἐν ὑμῖν) both "to will and to work" (τὸ θέλειν καὶ τὸ ἐνεργεῖν) his good pleasure" (Phil. 2:12-13).
Hebrew Lesson:
Exod. 33:19b Hebrew reading:
The gospel is "the power of God for salvation" (δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν) to everyone who believes, to the Jew first and also to the Greek" (Rom. 1:16). It is a miracle of being in a right relationship with God. We are pursued by his love, and he haunts us until we surrender to his will... During the High Holidays we will again be reading the Book of Jonah, which is appropriate because like Jonah, we first must be "swallowed up" in the consciousness of our own helplessness before we realize we are undone, and that we are without remedy apart from God's gracious intervention and deliverance. We start there - in the "belly of the fish" - and later we are resurrected to go forth by God's mercy and grace. As we look to Yeshua, as we lean on him, God reveals more of himself to us. He gives us the grace and strength we need; he is always enough...
The Limits of Science...
11.10.22 (Cheshvan 16, 5783) Part of what "renewing your mind" means is learning to question the assumptions of worldly culture and resisting the temptation to flow with "preconscious" acceptance of habitual ways of seeing and thinking. Take science, for example, and the frequent appeals made by its advocates that modern science should be regarded as a voice of authority about what is real... Just a moment of reflection, however, will indicate that the scientific enterprise is a faith system that inescapably believes many metaphysical axioms, including assumptions about time (i.e., that the future will "resemble" the past), about motion (i.e., that natural processes are "uniform"), about space (that there is an external world that is knowable to the human mind); about the capability of the mind to define and represent things (e.g., that measurement "makes traction" with this external world and can be used to predict outcomes); about values (i.e., that it is "better" to know rather than not to know; or that the scientific method is an "good way" to develop inductive inferences, or that a given theory is "elegant," etc.). Note that none of these various axioms are based on the scientific inquiry itself (which is based on evidence and repeatable empirical measurement), but they are brought to science as assumptions used to frame or organize a particular "paradigm." In other words, science is a system of faith about what constitutes "reality," and like any other faith system, it needs to undergo testing to see if its inferences and claims provide the best explanation for what is real. For instance, does the naturalistic view of reality espoused by evolutionary cosmologists best explain the meaning of life? Does it account, for instance, for the electromagnetic pulse of the individual human heart? For the aesthetic wonder of the beauty? For poetry, or the longing of heart for love? for friendship? truth? for eternal life?
There are limits of scientific knowledge and its apprehension of reality (as lucidly explained by the philosopher Immanuel Kant). Do phenomenal cause and effect inferences have anything to say to us today? Of course good science is a humble endeavor because it realizes its conclusions are tentative and subject to falsification. Good science that is based on verifiable research that has undergone the rigors of peer-reviewed testing is an avenue of knowledge about things, though of course it is not infallible. It is good because it is honest to confess the limits of reason. Clearly not all that is claimed to be "good science" deserves the title. For example consider that the theory of macro evolution that metaphysically claims (without any empirical evidence) the universe simply exploded into being out of absolutely nothing for no logical reason whatsoever... It should be obvious that if we define science as "the observation, identification, description, experimental investigation, and theoretical explanation of phenomena," macro evolutionary theory is not science, since it is not based on the direct observation of how the universe originated, etc., though the observation of expected results if it were true can be admitted, so long as it is understood that such evidence is inductive and therefore not demonstrable by logic (that is, if p then q, q, therefore p is not a valid form of reasoning). And as for the "noumenal" realm of reality, silence of course is silent....
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Many people ascribe to "science" powers it simply does not have, just as are many people are unaware that science is grounded in philosophical assumptions that transcend the realm of scientific knowledge altogether. It is wise, therefore, when presented with a scientific claim that something is true, to respectfully ask for the logical reasons and the warrant (i.e., datasets, methodologies, etc.) for believing the claim is justified. Remember that relying on self-professed testimonial is not sufficient warrant since such testimony may be biased, as for example when pharmaceutical companies claim the efficacy of a particular medication or vaccine. As a matter of fact, genuine scientific consensus is rare, and we should remember that scientific knowledge is an ongoing process that ever-approximates what is true. For example, it was not long ago that science thought the earth was flat, that leeches and bloodletting were prescribed to cure illnesses; that phrenology and lobotomies were used to "cure" mental illness, and so on. Be wise and test truth claims, chaverim. If there are peer-reviewed studies that independently confirm the probable truth of a given hypothesis, then that is to be respected and taken into consideration, but unthinking acceptance of statements made by unqualified authorities (such as politicians, mass media broadcasters, or a former Microsoft CEO) about the efficacy or interpretation of scientific data is not.
"Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It would be better to live under robber barons than under omnipotent moral busybodies. The robber baron's cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience." (Lewis: GITD)
Hebrew Lesson:
Proverbs 14:15 Hebrew reading:
The Sins of Sodom...
11.10.22 (Cheshvan 16, 5783) From our Torah this week (Vayera) we read: "And the LORD said, 'The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave...'" (Gen. 18:20). But what was the grave sin of Sodom and Gomorrah? Why did God destroy the two cities? Was it because the people there refused to show hospitality to the angelic visitors (as claimed by some), or was it because of some ongoing sin of the people?
Though the sin of Sodom undoubtedly included practices of sexual perversion (called "strange flesh" (σαρκὸς ἑτέρας) in the Book of Jude), such behavior was symptomatic of a nihilistic culture that glorified violence, despised moral authority, denied spiritual truth, and practiced the exploitation of others. Throughout the Scriptures "Sodom" symbolically represents gross immorality, depravity, and inevitable judgment from heaven. For example, the prophet Ezekiel later wrote of Judah: "Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food, and careless ease, but she did not help the poor and needy. Thus they were haughty and committed abomination (תּוֹעֵבָה) before me; therefore I removed them when I saw it" (Ezek. 16:49-50). The New Testament refers to the fate of Sodom as "a fearful example of the everlasting fire of retribution" (Jude 1:7) -- the destructive result of spiritual anarchy, lawlessness, perversion, and the violence of indifference (2 Pet. 2:6-10).
There is real hope for those who seek to escape from the wrath to come by turning to God and trusting in his healing power of salvation, though it is only a "remnant" that will genuinely seek such deliverance (Matt. 7:14). Speaking of the final salvation of Israel, the Apostle Paul quotes Isaiah: "If the LORD of Hosts hadn't left us a few survivors, we'd be as desolate as Sodom, doomed just like Gomorrah" (Isa 1:9; Rom. 9:29).
In this connection it should be noted that the word "sodomy" involves any form of violence, perversion, exploitation, or lawless expression of sexuality regardless of gender... In general, it is more helpful to think of it as a code word for egregious sin, "in-your-face" spite toward God, and defiant immorality that celebrates spiritual anarchy, moral nihilism, and death... Adultery, fornication, sexual perversions, viewing pornography (i.e., the lust of the eyes), covetousness, gluttony, arrogance (idolatry), unbridled anger (rage), sloth, worshiping the values and ideologies of this world (i.e., political activism, godless scientism, the world's value system), and so on, all may be called "sodomy." Whenever we consider such things, it is better to look at how we are healed rather than what makes us sick.... The answer in every case to the trauma of the sinful heart is to turn to God and ask for deliverance in the name of Yeshua.
Hebrew Lesson:
Jeremiah 7:14 Reading (click):
The world and its "group-think" always calls for the abolition of individual conscience. Like the people of ancient Sodom that repudiated God's moral authority so that they would be "free" to their indulge their selfish desires and "autonomy," so the world system today repudiates a person of real conviction and conscience. Indeed, the only thing regarded as "intolerable" in the devil's world is the objection that people have the supposed "liberty" to sin in whatever way they please. This godlessness is anathema to one who truly fears God, of course, since tolerating sin in a world ripe for judgment is a cowardly form of "collaboration" with the enemy (James 4:4). "Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! Woe to those who are wise in their own eyes, and who are shrewd in their own sight!" (Isa. 5:20-21).
The "original sin," that is, eating from the Tree of Knowledge of good and evil, meant that man sought to transcend God's will to determine what is valuable, true, beautiful, and so on. Man became autonomous, "the measure of all things." Such was the "logical" method of the German idealism of Kant and Hegel, which led to way for Karl Marx, Friedrich Nietzsche, and Adolf Hitler (and some present day politicians) to unleash their nightmares upon the earth. Understand that the deep untruth that lies behind cynical "postmodernism" expresses little more than the godless desire to control the world... Today, more than ever before, the world is like "Sodom," and therefore ripe for judgment from heaven.
And the judgment of God indeed came upon the moral anarchy of that realm... After the angels rescued Lot (and his immediate family), we read "then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven. And he overthrew those cities, and all the valley, and all the inhabitants of the cities, and whatever grew on the ground" (Gen. 19:24-25). The sages note the word translated "overthrew" is vayahafokh (וַיַּהֲפךְ), which means "overturned," suggesting that besides the fire and brimstone that rained down from the sky, an enormous earthquake engulfed the plain, forming a crater filled with salt that became known as the "Dead Sea" (ים המלח).
For more on this see, "The Sins of Sodom: Further thoughts on parashat Vayera."
Akedat Yitzchak:
The Sacrificed Seed...
[ The following entry is related to this week's Torah reading, parashat Vayera.... ]
11.09.22 (Cheshvan 15, 5783) From our Torah portion this week we read: "And Abraham took the wood of the burnt offering and laid it on Isaac his son. And he took in his hand the fire and the knife. So they went both of them together" (Gen. 22:6). Isaac was about 37 years old at this time and needed to understand what was being asked of him: "And Isaac said to his father Abraham, "My father!" And he said, "Here am I, my son." And he said, "Behold, the fire and the wood, but where is the lamb for a burnt offering?" (Gen. 22:7).
This is the first word of dialog recorded over the three day journey... It is hard to imagine Isaac's pathos during this exchange. Abraham replied, "God will provide for himself the lamb for a burnt offering, my son." So they went both of them together (Gen. 22:8). Notice that the Hebrew could be read: "God will provide for himself the lamb for the burnt offering -- my son!" (ירְאֶה־לּוֹ הַשֶּׂה לְעלָה בְּנִי) - making it plain that Isaac would be offered upon the altar. The Torah then repeats the phrase, "and they both walked on together," indicating that Isaac had accepted his sacrificial death in obedience to his father's will...
"And when they came to the place of which God had told him, Abraham built the altar there and laid the wood in order and bound Isaac his son (וַיַּעֲקד אֶת־יִצְחָק בְּנוֹ) and laid him on the altar, on top of the wood" (Gen. 22:9). According to the Talmud, Isaac asked his father to make the knots on his hands and feet tighter - not out of fear that he would change his mind and begin to resist - but in order to encourage his father to offer the sacrifice properly (Bereshit Rabbah 56:8). Like the Suffering Servant who would come after him, Isaac "set his face like a flint" to fulfill God's will (Isa. 50:7).
Hebrew Lesson:
Genesis 22:8a reading (click):
Isaac kept his eyes directed toward heaven as he lay tightly bound and motionless upon the altar. He awaited the final blow and wanted it to fall with trust and obedience within his heart. It was to be a shared sacrifice between the beloved son and his father...
Finally "Abraham stretched out (שׁלח) his hand and took the knife to slaughter (i.e., לִשְׁחט, from shechitah) his son" (Gen. 22:10). The Talmud says that when Abraham "stretched out" his hand, he briefly looked at the knife to determine if it was ritually fit, and this delay was the precise moment when the Angel of the LORD (i.e., malakh Adonai: מַלְאַךְ יהוה) called out to him from heaven saying, "Abraham, Abraham!" (Gen. 22:11). (Note the repetition of the name "Abraham" during this second call.) According to midrash midrashim, when Abraham put his knife to his son's neck, Isaac's soul departed from him, but it returned when the Angel of the LORD said, "Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me" (Gen. 22:12). Abraham then immediately released Isaac and recited the blessing, "Blessed are You, LORD, who revives the dead" (בָּרוּךְ אַתָּה יהוה מְחַיֶּה הַמֵּתִים).
"I believe in You, O Holy One, though at times there no longer seems any reason for believing..." Here is Abraham, who counted the stars in hope, who trusted God for an heir, a promised son - and from this son another, and from that another, and another, until he envisioned his descendants "as the dust of earth" (Gen. 13:16; 15:5-6), and yet here is Abraham lifting up his knife to sacrifice his son, his beloved child, his promise, his future, his sacred dream. Remember that Abraham did not know the end of the story before it began, and therefore his faith attested: "Though he slay me, I will trust in him."
Some people tend to "explain away" the passion of Abraham and Isaac by quoting the New Testament verse: "He [Abraham] considered that God was able even to raise him [Isaac] from the dead, from which, figuratively speaking, he did receive him back" (Heb. 11:19) -- as if this would make the sacrificial act any easier! Again we must bear in mind that neither Abraham nor Isaac knew "the end of the story" before they chose to obey God. As I've mentioned before, simply "knowing about" God is not the same thing as personally trusting Him with your life... This is the distinction between emunah (אֱמוּנָה) and bittachon (בִּטָּחוֹן). Simply knowing about God can lead to a sense of "distance," to theological abstractions, to dogmas and creedal formulas. Rabbi Bechaya put the distinction this way: "Everyone who trusts has faith, but not everyone with faith trusts." Bittachon is an intuitive awareness of the personal love of God for your life, coupled with complete trust that He cares for you (Rom. 8:28). It is an expectation that the love of God is for you, too, despite the test.
Read the Full Article here:
The Way of the LORD...
11.09.22 (Cheshvan 15, 5783) From our Torah portion this week (i.e., parashat Vayera) we note that after delivering the announcement of the coming heir to both Abraham and Sarah, the three angels set out to finish their mission (Gen. 18:1-16). Abraham escorted them on their way. The chief Angel (i.e., the Angel of the LORD) then rhetorically asked his two angelic companions, "Should I hide from Abraham what I am about to do (i.e., go to Sodom), seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him (כִּי יְדַעְתִּיו), that he will command his children and his household after him, and they shall keep the way of the LORD (דֶּרֶךְ יהוה), to do charity and justice (לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט); that the LORD may bring upon Abraham that which he has spoken of him" (Gen. 18:17-19). Notice here that the LORD commends Abraham because he would instruct his family in the way of the LORD, namely, to do tzedakah (i.e., charity, righteous giving, acts of righteousness) and to promote justice in the earth...
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When we recite the Shema, we repeat the admonition to follow Abraham's example: "these words that I command you today shall be on your heart, and you shall teach them diligently to your children (וְשִׁנַּנְתָּם לְבָנֶיךָ), and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise..." (Deut. 6:5-7). We know however, that though Abraham had several sons, we call upon the the God of Isaac (Gen. 28:13), and likewise, though Isaac had two sons, Jacob and Esau, but we call upon the God of Jacob (Exod. 3:6). We are responsible to instruct our children to keep the way of the LORD, though we must entrust the spiritual results to God's hands....
Hebrew Lesson
Hosea 6:6 reading (click):
God's Way of Deliverance...
11.09.22 (Cheshvan 15, 5783) From our Torah portion this week (i.e., Vayera) we read, "Escape for your life. Do not look back..." (Gen. 19:17). You must turn away from what once defined you and never look back... This includes not only turning away from your former sins, but turning away from the guilt and shame of your sins...
Living in the past, wallowing in your sin and regretting your mistakes, can cause you to feel worthless and even hopeless. If you feel compelled to revisit your former life, then be sure to do so before the foot of the cross, in light and presence of God's redemptive love for you. You can't change the past, but you can leave it behind by turning it over to God for healing. Teshuvah (repentance) means accepting who you are in light of God's love and salvation for your soul. "Brothers and sisters, I do not consider myself to have attained this, though I am single-minded: I forget what is behind me and reach out for the things that are ahead ... heeding the upward call of God in Yeshua our Messiah" (Phil. 3:13-14). May you "find yourself in Him, not having a righteousness of your own that comes from the law, but that which comes through faith in Messiah, the righteousness from God that depends on faith" (Phil. 3:9).
God's way of deliverance is entirely different than man's way. Man tries to suppress the flesh, to cover it up, to justify its failings, or to enlist its power in the battle against sin (i.e., religion), but God's way is to remove the flesh from the equation. The goal is not to make us stronger and stronger, but rather weaker and weaker, until the flesh is "crucified" and only the sufficiency of the Messiah remains. Then we can truly say, "I have been crucified with Messiah. It is no longer I who live, but the Messiah who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me" (Gal 2:20).
The word "Hebrew" (עִבְרִי) means one who has "crossed over" (עָבַר) to the other side, as our father Abraham did (Gen. 14:13). It is on the other side of the cross that we experience the very power that created the universe "out of nothing" (i.e., yesh me'ayin: יֵשׁ מֵאַיִן) and that raised Yeshua the Messiah from the dead.
Hebrew Lesson:
Psalm 51:10 Hebrew Reading (click):
The Angel of the LORD...
[ The following entry is related to this week's Torah reading, parashat Lekh-Lekha.... ]
11.08.22 (Cheshvan 14, 5783) In Hebrew, an "angel" is called malakh (מַלְאַךְ), a word that basically means "messenger" or representative (from the root לאך, meaning "to send"). God created many angels, of course (Psalm 68:17, 103:20), but there there is one malakh who stands out from all the rest of the malakhim (angels) as a King stands above his subjects. This "King of Angels" is called Malakh Adonai (מַלְאַךְ יהוה), or "the Angel of the Lord." Unlike the other angels that function as emissaries of God, Malakh Adonai is the supreme representation or Message of God Himself. His Word/Voice is "one" with the Person of God, just as the Spirit of God is "one" with the Person of God. Since the glory and power of God's infinite Being is incomprehensible to finite creatures, the Angel of the LORD is a form of God's condescension in a visible or audible manner so that an angel or a human being can apprehend His message....
This unique King of the Angels (מלך המלאכים), or "Angel of the LORD," is named in about 50 verses of the Tanakh (i.e., "Old Testament"), though he is alluded to in various other places as well (e.g., Gen. 18:1-ff; Gen. 48:16, Exod. 23:20-23, etc.). He is first mentioned in Genesis 16:7-13 where He is clearly called God. After he spoke with Hagar in the desert, she called him "the LORD" (יהוה) and identified Him as El-Roi (אֵל ראִי) -- the "God who sees me" (Gen. 16:13). He later appeared to Abraham in the grove at Mamre (Gen. 18:1-ff) to reaffirm the promise of a coming heir, and later still, during the most terrifying moment of the sacrifice of Isaac, he cried out to stop Abraham from bringing down the knife on his son (Gen. 22:11, see also Gen. 22:15-ff). And note especially that it was the "Angel of the LORD" who appeared to Moses in the "burning bush" and identified himself as YHVH, the "God of Abraham, Isaac, and Jacob" (see Exod. 3:2-ff).
Other examples from the Tanakh should be noted. The Angel of the LORD helped Gideon deliver Israel from Midian (Judges 6:11-13); he prophesied regarding the birth of Samson (Judges 13); he led Elijah to Mt. Horeb (1 Kings 19); he commanded David to build an altar which later became part of the Holy Temple (1 Chron. 21:18), and he is mentioned in Psalm 34:7 ("The Angel of the LORD camps around those who fear him") and in Psalm 35:6-7. In light of all this, it is clear that that Malakh Adonai is nothing less than a manifestation of the LORD Himself. Indeed, the prophet Isaiah calls him the "Angel of His Face" (מַלְאָךְ פָּנָיו, Isa. 63:9). And since Yeshua is the "radiance of the glory of God and the exact imprint of his nature, who upholds the universe by the word of his power" (Heb. 1:3), it is clear that He is the Angel of God's face -- the "message of God" -- that was "sent" (לאך) in human flesh (John 1:1,14). Yeshua is the King of Angels -- He is the Angel of the LORD! Indeed, Yeshua is none other than Melekh Ha-kavod (מֶלֶךְ הַכָּבוֹד) the King of God's Glory (Psalm 24) and Adonai Tzeva'ot (יהוה צְבָאוֹת), the LORD of the heavenly host.
Hebrew Lesson
Psalm 34:7 Hebrew reading (click):
Faith's Good Seeing...
11.08.22 (Cheshvan 14, 5783) It is not your job to worry about all the problems in the world, nor is it your role to "fix" the troubles that abound everywhere. The upward call of God in Messiah is grounded in the present moment, the "eternal now," whence you are invited to "walk before God and be made whole" (הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, Gen. 17:1). This implies, among other things, that you must let evil flow past you and ascend by faith above the world and its profane ways. After all, it is God's business to turn darkness to light, to make crooked things straight, to redeem and heal the world and so on...
The eye of emunah (faith) discerns gam zu l'tovah (גַּם זוּ לְטוֹבָה), "this too is for good," which is an idea taken directly from the New Testament: "all things work together for good" (i.e., πάντα συνεργεῖ εἰς ἀγαθόν, Rom. 8:28). Notice that the affirmation is not gam zu tovah - "this is the good," but rather gam zu l'tovah - "this, too, is for good." Emunah "sees what is invisible" (2 Cor. 4:18) and understands that the "present form of this world is passing away" for purposes that are good (1 Cor. 7:31). It affirms that underlying the surface appearance of life (chayei sha'ah) is a deeper reality (chayei olam) that is ultimately real, abiding, and ultimately designed for God's redemptive love to be fully expressed. In this world we must "see through" a mirror (i.e., indirectly) to begin to see the dawn of our eternal home; but one day we will behold God panim el panim (פָּנִים אֶל־פָּנִים), "face to face" (1 Cor. 13:12).
The best way to engage in "tikkun olam" is to spread the hope and truth of the gospel to this world.... We do not look for utopia on earth apart from the Divine Presence.
Hebrew Lesson:
Prov. 11:25 Hebrew reading:
Meeting at Moriah...
[ The following entry is related to this week's Torah reading, parashat Lekh-Lekha.... ]
11.08.22 (Cheshvan 14, 5783) The phrase "lekh-lekha" (לֶךְ־לְךָ) is used in two places in the Torah: first, when God asked Abraham to leave everything behind to go (lekh-lekha) to a land where he would become a great nation that would ultimately bless the world (Gen. 12:1-3); and second, when God later asked Abraham to go (lekh-lekha) to the land of Moriah to offer up his beloved son as a burnt offering sacrifice (Gen. 22:2). There is a connection.
In the first case note that after Abraham left his homeland God led him to land of Canaan, directly to a "teaching tree" (אֵלוֹן מוֹרֶה) in Shechem (see Gen. 12:6). Some have said this "teaching tree" symbolizes the wisdom of Torah, the tree of life (עֵץ־הַחַיִּים) that brings happiness to those who take hold of it (Prov. 3:18), though it also symbolizes the cross of Yeshua, as we shall see.
In the second case note that "Moriah" (מֹּרִיָּה) means either the "Awe of the LORD" (i.e., מוֹרָא + יָהּ), the "Vision of the LORD" (i.e., רָאָה + יָהּ), or the "Teaching of the LORD" (i.e., מוֹרֶה + יָהּ) regarding the cross, or "the tree of atonement" (עֵץ־הַכַּפָּרָה), given in Yeshua our Messiah (the site of the Temple in Jerusalem was also called Moriah; see 2 Chron. 3:1). The Akedah, or the offering of Isaac, exemplified the meaning of sacrificial love, and indeed the word "love" (i.e., ahavah: אַהֲבָה) is first used in the Torah in this connection (Gen. 22:2). The offering of the lamb that God provided in exchange of Isaac (Gen. 22:13) pictures Yeshua the Passover Lamb of God (שֵׂה הָאֱלֹהִים) who was offered by the Father for the healing and deliverance of the world. And just as Isaac pictured the surrender of the son to the will of his father, so Abraham's willingness to give up his beloved son (בְּנוֹ יְחִידוֹ) reveals the passion of the Father's heart to give up everything for the sake of our salvation (John 3:16). So "lekh-lekha" - go for yourself - and receive the love of God given in Yeshua!
Hebrew Lesson:
Genesis 22:2 Hebrew Reading (click):
Clear Thinking Spirituality...
[ "As a man thinks in his heart so is he" not only embraces the whole of a man's being, but is so comprehensive as to reach out to every condition and circumstance of his life. A man is literally what he thinks, his character being the complete sum of all his thoughts." - James Allen ]
11.08.22 (Cheshvan 14, 5783) All our thinking is grounded in basic assumptions about what we think is real or true, though often we are unconscious about how they affect our reasoning and frame our understanding of things. Many of our foundational beliefs were uncritically accepted by us when we were children through cultural osmosis, though some beliefs are common to all cultures, for example the moral axiom that murder is wrong, the aesthetic axiom that order is better than chaos, the metaphysical axiom that there is an external world, the epistemological axiom that knowledge is possible, the logical axiom that nothing can both be and not be at the same time in and in the same respect, and so on.
The first step to thinking clearly is to identify our own assumptions and how they "filter" or interpret what we believe is true or real. Some have likened what we know in terms of a "treelike" structure of meaning. The fundamental assumptions provide the the ground that upholds the structure or the tree. Others have likened the interconnections between our ideas as a sort of "web of belief," and the practice of thinking about our thinking can help us better understand the connections between the whole and its parts.
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The importance of clearly defining our terms cannot be overestimated, for unless we are clear about what we are talking about, we likely will be muddled in our thinking. The classical way to define something is by means of identifying what general class of being it belongs to and then describing its distinctive characteristics that mark it off as a subset of that general class. This is the "genus [differentia] - species" approach of definition. A standard example is the definition of a "lake" (species) as a "body of water" (genus) that is "large (i.e., having more than one acre of water surface area) that is landlocked" (difference). Another example is a "triangle" (species) is a "plane figure" (genus) that has "three straight bounding sides" (difference). On the other hand, to define an "elephant" as "a large animal with big ears" would be insufficient because its differences are incomplete and not unique to that species (a kangaroo, for example is also a large animal with big ears). The basic requirement of a sound definition is that the list of differentiating characteristics be semantically equivalent to the term being defined. "The person who says he knows what he thinks but cannot express it usually does not know what he thinks" (Mortimer Adler).
Using this approach to define what a human being is, we first think of what class it belongs to (genus) and then enumerate its distinctive characteristics. If we understand the human being to belong to the collective class of beings called "animals" (or mammals), we then must qualify the generalization to demarcate what makes a human being different from all other animals, and thereby we identify various distinctive qualities such as self-conscious awareness, the presence of intelligence, the ability to use symbolic languages, the awareness of intuitions of logic, morality, beauty, spirituality, and so on. A paradigmatic human being, then, is essentially a self-conscious thinking and spiritual being. On the other hand, to define a human being as "an individual of the species of primate mammal that walks on two feet and is evolutionarily related to the great apes" is a flawed definition since not all humans walk on two feet, and the metaphysical speculation that human beings deterministically "evolved" from lower life forms is not based on empirical evidence and sound logical inference.
"Why is there something rather than nothing" is a question, among many others, that science cannot answer. Scientific knowledge assumes the validity of measurement, the regularity of time, the idea that the future will "resemble" the past, and so on, but it does not concern itself with the root cause of being itself, for that is a metaphysical concern. After all, science is based on inductive reasoning, that is, reasoning that involves drawing a general conclusion from a set of specific observations. Inductive reasoning is limited by the scope and integrity of its data collection and assumes that, in David Hume's words, "instances of which we have had no experience will resemble those of which we have had experience." Science must assume the "uniformity of nature," or the faith that the future will resemble the past, in order to hypothesize "laws of nature."
The Jewish-Christian definition of a human being derives from the theological axiom that a personal God created all that exists and that he especially created mankind in his own image and likeness. The very first principle of the Torah is that the LORD (יהוה), the personal and speaking Supreme Being, created and continues to sustain everything in existence, and that he made the human being in his own image (צֶלֶם) and likeness (דְּמוּת), by imparting the "breath of life" (נִשְׁמַת חַיִּים) that animates the "neshamah," or soul. The image of God has to do with our intrinsic spirituality, our inherent dignity and value, our ability to discern good from evil, our ability to think, to value, and to love. The truth of God as our personal Creator is absolutely basic and existentially all-encompassing. It is both the foundation and the cornerstone of any structure of knowledge whatsoever...
Another axiom of thought is that death, pain, and evil exist and therefore the human condition is problematic. Though God created us to be "mirrors" of the divine, because of our sin the mirror has been shattered, and the image of God within us has been radically disfigured. Our sin has led to the condition of "spiritual death," that is, separation from God who is the Source of life. The gospel is the story of how God heals us from our lethal and estranged estate through the mediation of Yeshua, the Savior who willingly "entered into" our lost condition and tasted death for every human being upon the cross. His resurrection from the dead vindicates his healing for us and marks a new beginning for lost humanity. As we turn to God in teshuvah (repentance) we are being restored to God as the source of eternal life.
Hebrew Lesson
Proverbs 23:7a reading (click):
In the Book of Proverbs we read, "As a person thinks (or judges) in his heart, so is he" (Prov. 23:7), and this is similar to the principle of reciprocity taught by Yeshua, for instance: "as you measure so shall be measured back again to you," and ""according to your faith let it be for you" (Matt. 9:29, Luke 6:38). How we think within our hearts determines the direction and destiny of our lives. Yeshua taught that as we forgive others, so we will be forgiven; as we judge others, so we will be judged; and as we give, so we will be given.€ Since our thinking is essential to our spiritual formation, we have a duty not to abuse our minds by deceiving ourselves and to think elevated and worthy thoughts (Col 3:1-2; James 1:26; Phil. 4:8). "For God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Yeshua the Messiah" (2 Cor. 4:6). Amen. Take every thought captive to the love of God for you, chaverim (2 Cor. 10:5).
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Our Need for Vigilance...
11.07.22 (Cheshvan 13, 5783) Yeshua forewarned of the moral depravity that would pervade mankind just before the time of his return: "Because lawlessness (i.e., ἀνομία, from -α ('not') + νομος, 'torah') will be increased," he said, "the love of many will grow cold (i.e., ψύχομαι, 'be extinguished')" (Matt. 24:12). Note the link between Torah and love: true love requires respect for God's authority, for without that the divine image is disfigured and desecrated. Likewise the Apostle Paul said the "End of Days" (אַחֲרִית הַיָּמִים) would be marked by "times of peril" (καιροὶ χαλεποί) because people would become increasingly narcissistic, self-absorbed, infatuated with their own self-importance, abusive toward others, disrespectful to elders, ungrateful, heartless, unforgiving, without self-control, brutal, treacherous, and so on (2 Tim. 3:1-4). When Paul said "times of peril," he used the same word (χαλεποί) that described the character of the demonaics mentioned in Matthew 8:28. Therefore, in light of the spiritual war that is raging all around us, it is vital that we remain firmly rooted in what is real by taking hold of our identity and provision as children of God. As it is written:"God has not given us the spirit of fear, but of power (גְּבוּרָה / δύναμις) and of love (ἀγάπη), and of a "sound mind" (σωφρονισμός), i.e., a "delivered" mind, "healed" from carnal fears (2 Tim. 1:7). We are not to be troubled like the world that lives in terror of man, nor are we to crave "security" from the vain (and deceptive) devices of mere men (Jer. 17:5). No - we must look to God Almighty, the Master of the Universe. He alone is our Refuge and Defense, the One who gives us steadfast love in the midst of these storms.
"For you yourselves are fully aware (i.e., ἀκριβῶς οἴδατε, "you carefully know") that the Day of the LORD (יוֹם־יְהוָה) will come like a thief in the night" (see Matt. 24:42; 2 Pet. 3:10; Rev. 3:3; 16:15). While people are saying, "There is peace and security," then sudden destruction will come upon them as labor pains come upon a pregnant woman (i.e., the birthpangs of Mashiach: חֶבְלֵי מָשִׁיח), and they will not escape. But you are not in darkness, brothers, for that day to surprise you like a thief" (1 Thess. 5:2-4). Note that a characteristic of this season will be a emphasis on "peace" and "security," that is, setting up a ubiquitous security grid that will monitor people... In light of this, "let us not sleep, as others do, but let us keep awake and be sober.. having put on the breastplate of faith and love, and for a helmet the hope of salvation (ἐλπίδα σωτηρίας). For God has not destined us for wrath, but to obtain deliverance through our Lord Yeshua the Messiah" (1 Thess. 5:6-9).
Hebrew Lesson:
Isaiah 43:1b reading (click):
Strength for the Journey...
11.07.22 (Cheshvan 13, 5783) "And he opened his mouth and taught them, saying... 'Blessed are those who mourn, for they shall be comforted' (Matt. 5:4). Mourning is the expression of care, the voice of pain, the sorrow of a broken heart. Those who mourn care deeply; they feel the weight of loss; they grieve over sin. Such sorrow expresses the longing to be released from inner sickness of evil, as Yeshua said: "from within, out of the heart of man, come evil thoughts..." (Mark 7:21). Our own evil desires convict us of the truth... Here there is no place left to hide, no rationalization, no vain hope for self-reformation - just the raw realization of our fatal condition and the appeal for God's mercy in Yeshua. Mourning over our sins draws us to God, to the Comforter who "comes alongside" to bind up the broken heart. The danger remains, however, for those who deny their sin and refuse to mourn, since they are made blind to their need for forgiveness and comfort (John 9:41). How shall God be able in heaven to dry up your tears when you haven't wept?
One of the great tests of faith is learning to "endure yourself" as your inner character is being transformed... To do so, you must receive the miracle of Yeshua. You must look beyond the realm of appearance, where the "outward man" perishes, to the realm of ultimate healing, where the "inward man" is finally liberated from the ravages of sin and death. This is the comfort we have in our affliction: God's promise revives our hearts to say, "I know that my Redeemer lives, and at the last he will stand upon the earth" (Job 19:25). Even in the "shadow of the valley of death" (i.e., this moribund and broken world), God comforts us with His Presence (Psalm 23:4). We are given this great promise: "Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" (1 Cor. 15:49).
Many seem to want healing apart from the cure. How many of us settle for half-measures? While you might find respite for your suffering in temporary measures, you cannot have lasting healing apart from the divine remedy... Nonetheless, the Lord our God gives us special graces, especially in light of the passing of days, with thwarted hope, aching bones, and inner keening for lasting deliverance. This "gift of despondency" helps us to awaken and to reach out to find the Real, the True, the Eternal. Learn to wait; ask God for the wisdom of patience. Between acceptance and anxiety, always choose acceptance. Find hope while waiting...
זאת נֶחָמָתִי בְעָנְיִי כִּי אִמְרָתְךָ חִיָּתְנִי
zoht ne-chah-mah-tee ve-ohn-yee
kee eem-rah'-te-khah chee-yaht'-nee
"This is my comfort in my affliction,
that your word gives me life." (Psalm 119:50)
Hebrew Study Card
Seeing by Faith...
11.07.22 (Cheshvan 13, 5783) "And the LORD appeared (וַיֵּרָא) to Abram and said, "To your offspring I will give this land" (Gen. 12:7). Note that this was the first time God actually appeared to Abram, since earlier he had only "heard" God say to him, "Go from your country and your kindred and your father's house to the land that I will show you" (Gen. 12:1). In other words, it was only later - after Abram had obeyed God's voice by making the move to Canaan - that the LORD appeared to him and an altar was established (Gen. 12:7-8). As long as he remained with his father Terach in the City of Haran (the last outpost of Mesopotamia), he was in a place of delay, unable to behold the Divine Presence. Abram first had to act on what he knew before he was given confirmation by God (John 13:17). Perhaps that is why the very first place Abram came to in the promised land was the "Oak of Moreh" (אֵלוֹן מוֹרֶה), or the "Teaching Tree." Abram was taught to believe in order to understand, not to understand in order to believe....
Notice, however, that Abram was immediately tested once he arrived in the promised land. After building another altar and calling upon the name of the LORD (Gen. 12:8), a severe famine tempted him to look for food in the land of Egypt. After leaving the land of promise, Abram willingly forfeited his identity (i.e., he denied he was Sarai's husband) and found himself powerless as his wife was abducted into Pharaoh's harem. The LORD intervened on his behalf, however, and plagued Pharaoh and his household with great plagues, which surely prefigured the future time of the great Exodus during the time of Moses...
In this connection we further note that the next time the Torah states that the LORD appeared to Abram was after he had returned from Egypt, after rescuing Lot from the kings of the east, when he encountered the mysterious Malki-Tzedek (מַלְכִּי־צֶדֶק) in Salem. After this dramatic encounter, Abram separated his clan from his nephew Lot and returned to the first altar he built in the promised land (Gen. 13:4).
Hebrew Lesson:
Proverbs 3:18 Hebrew Reading (click):
God Provides the Lamb...
11.06.22 (Cheshvan 12, 5783) Our Torah reading for this week (Vayera) is very dramatic and extraordinarily prophetic. Among other things it includes what I have called the "Gospel according to Moses," that is, Moses' account of how Abraham was tested by God to offer his "only begotten son" (בֵּן יָחִיד) Isaac as a sacrifice on Mount Moriah -- the place of the future Temple. This famous story is referred to as the Akedah (עֲקֵדָה), or Akedat Yitzchak (עֲקֵידָת יִצְחָק) - the "binding of Isaac" (Gen. 22:1-18). At the very last moment, the Angel of the LORD stopped Abraham from going through with the sacrifice and provided a ram as a substitute. Abraham then named the location Adonai-Yireh (יהוה יִרְאֶה), "the LORD will provide/see" (from the 3ms imperfect of the verb ra'ah (רָאָה), "to see"). The binding of Isaac perfectly illustrates both the principle of sacrificial love and the principle that we must first unreservedly believe in that love in order to understand the ways of the LORD.
Those who believe in Yeshua understand the Akedah as a foreshadowing of the ultimate sacrifice the heavenly Father would give on our behalf. Unlike Abraham, God the Father actually offered His only begotten Son (בֵּן יָחִיד) at Moriah in order to make salvation available for all who will believe (John 3:16-18; 1 John 4:9). As Abraham himself confessed: אֱלהִים יִרְאֶה־לּוֹ הַשֶּׂה / Elohim yireh-lo haseh ("God will provide for himself the lamb").
Hebrew Lesson:
Genesis 22:8a reading (click):
As I've mentioned over the years, the very first occurrence of the word love in the Scriptures (i.e., ahavah: אַהֲבָה) refers to Abraham's love for his "only" son who was to be sacrificed as a burnt offering on Moriah (the very place of the crucifixion of Yeshua), a clear reference to the gospel message (Gen. 22:2; John 3:16). Some scholars have noted that the word ahavah comes from a two-letter root (הב) with Aleph (א) as a modifier. The root means "to give" and the Aleph indicates agency: "I" give (i.e., the Father gives). Love is essentially an act of sacrificial giving... The quintessential passage of Scripture regarding love (αγαπη) in the life of a Christian is found 1 Corinthians 13: "Love seeks not its own..."
Whereas the Akedat Yitzchak foreshadowed God's provision for the coming Temple, the Akedat Yeshua (i.e., the crucifixion of Yeshua at Moriah) was the altar where the justice and chesed (love) of the Father fully met (Psalm 85:10). For more on this incredibly rich subject, please see the articles, "The Passion of Isaac" and "The Sacrificed Seed."
Hebrew Lesson:
Genesis 18:1a reading (click):
Life Before Death....
11.04.22 (Cheshvan 10, 5783) Some people wonder whether there is life after death but they often ignore the more pressing question of whether there is life before death... Our Lord Yeshua said, "I am come so that people may have life, and that may have it abundantly" (John 10:10). So let's not wait until we die to learn what it means to live! The question for the present hour is whether we are really alive from the dead. In its truest sense, teshuvah (i.e., repentance) isn't so much about turning away from sin as it is turning to the light, embracing reality, and being entirely honest with ourselves.
"Any time you are with anyone or think of anyone say to yourself: I am dying and this person too is dying, attempting the while to experience the truth of the words you are saying" (de Mello). Amen, wise words. As we remember our common frailty, our hearts will be softened and our relationships will be sanctified. Shabbat shalom.
Hebrew Lesson
Psalm 90:12 Hebrew reading (click):
Torah of Sorrows...
[ We are grieving the loss of my brother-in-law's precious two month old son Nikolai today... ]
11.04.22 (Cheshvan 10, 5783) The Scriptures are filled with desperate cries of the heart... "How long, O LORD? Will you forget me forever? How long will you hide your face from me? How long must I take counsel in my soul and have sorrow in my heart all the day?" (Psalm 13:1-2). "Make haste to help me, O LORD, my salvation!" (Psalm 38:22). "My soul melts away from grief; strengthen me according to your word" (Psalm 119:28). "Answer me quickly, O LORD! My spirit fails! Hide not your face from me, lest I be like those who go down to the pit" (Psalm 143:7). God know that "hope deferred makes the heart sick" (Prov. 13:12), so there can be no turning to God, no teshuvah, apart from the presence of real hope (תִּקְוָה). Indeed, as the Apostle Paul wrote: "We are saved by hope" (Rom. 8:24).
The late Henri Nouwen wrote, "I am beginning to see that much of praying is grieving." Contrition, grief, and regret for our sins is at the heart of genuine teshuvah. Crying is a expression of utter humility, helplessness, and need. In this life we weep over many things, but we inwardly cry for our Abba, our heavenly Father's love... "Whenever you find tears in your eyes, especially unexpected tears, it is well to pay the closest attention. They are summoning you to where you should go next" (Frederick Buechner).
"Whenever you find tears in your eyes, especially unexpected tears, it is well to pay the closest attention. God is speaking to you through them of the mystery of where you have come from and is summoning you to where you should go to next. (Frederick Buechner, Whistling in the Dark: 1988).
An old Jewish prayer, uttered somewhat wistfully, begins, "O Lord, I know that Thou wilt help us; but wilt Thou help us before Thou wilt help us?" It's not always easy to wait for God, especially when we are in pain, sorrow, or anxiety, but we must never, ever, give up; we must never ever, abandon our heart's longing for ultimate healing. Faith exercises hope in the Reality, Substance, and Being (ὑπόστασις) of the Invisible and is made captive to undying hope (Heb. 11:1). Therefore the Spirit cries out: "Hope to the LORD; be strong and strengthen your heart; and (again) hope to the LORD" (Psalm 27:14). "Blessed are you, LORD our God, King of the Universe, who walks with the wounded" (שֶׁהוֹלֵךְ עִם הַפְצוּעִים).
Hebrew Lesson:
Psalm 119:28 Hebrew Reading (click):
Sanctified by His Grace...
11.04.22 (Cheshvan 10, 5783) Yeshua said: "I am the vine; you are the branches. Whoever lives in me and I in him, he it is that bears much fruit, for apart from me you can do nothing" (John 15:5). Note that the spiritual life of Messiah flows from our connection with him, though the very possibility for that connection is the blessing of grace...
We cannot create the new birth by means of moral reformation, since the divine life is a miracle from above and not the result of human agency or aspiration (John 1:13; John 3:6). If we "live in" Yeshua we will bear fruit - our spiritual connection or "union" with him is sufficient for every good work, but only fruit that derives from the life of Messiah will abide (1 John 2:17). Good works are a necessary consequence of regeneration in Messiah, but by themselves they are insufficient and something more is needed (Matt. 7:21-23). Therefore the Scriptures point to the salvation of God and his grace as the efficient cause for the miracle of newness of life: "Not by works of righteousness which we have done, but according to his mercy he saved us..." (Titus 3:5); "for by grace are you saved through faith, and that not of yourselves (τοῦτο οὐκ ἐξ ὑμῶν), it is the gift of God" (Eph. 2:8); "so if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace" (Rom. 11:6).
Grace and human effort are mutually exclusive when it comes to life from above: "It is the Spirit that gives life (τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν); the flesh (i.e., human nature) is no help at all" (John 6:63). There is a new "center" of identity within the heart: "I is no longer I who live..." (Gal. 2:19-20). We do not appeal to God for mercy based on our best efforts, but like father Abraham we believe that God brings life to the dead. In short we believe that "salvation is of the LORD" (יְשׁוּעָתָה לַיהוָה), that is, that God justifies the ungodly and performs the inner work of salvation on our behalf and for our healing (see Rom. 4:1-5:2).
As C.S. Lewis once said in this connection: "The Christian is in a different position from other people who are trying to be good. They hope, by being good, to please God if there is one; or -- if they think there is not -- at least they hope to deserve approval from good men. But the Christian thinks any good he does comes from the Christ-life inside him. He does not think God will love us because we are good, but that God will make us good because He loves us; just as the roof of a greenhouse does not attract the sun because it is bright, but becomes bright because the sun shines on it" (Mere Christianity). Nevertheless we must not confuse cause and effect. The work of God is to believe in Yeshua (John 6:29) and we then learn to "work out" what God has "worked in" to our hearts by faith, as it says, "work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure" (Phil. 2:12-13). God who has performed a good work in you will "confirm you to the end blameless in the Day of our Messiah Yeshua" (1 Cor. 1:8; Jude 1:24-25).
יהוה תשׁפת שׁלום לנו
כי גם כל־מעשׂינו פעלת לנו
Adonai · teesh·poht · shah·lom · lah'·noo
kee · gam · kohl-ma·a·sei'·noo · pah·al'·ta · lah'·noo
"O LORD, you will ordain peace for us,
for you have indeed done for us all our works." (Isa. 26:12)
Hebrew Lesson:
Isaiah 26:12 Hebrew Reading (click):
The Original Priesthood...
[ The following entry is related to this week's Torah reading, parashat Lekh-Lekha.... ]
11.04.22 (Cheshvan 10, 5783) Our Torah reading this week reveals that the very first "priest" (i.e., kohen: כּהֵן) was neither a Jew nor a Levite nor a descendant of Aaron, but rather Someone who is said to have "neither beginning of days nor end of life" but was made like (ἀφωμοιωμένος) the Son of God, a priest continually (Heb. 7:3). This priest, of course, was Malki-Tzedek (מַלְכִּי־צֶדֶק), the King of Shalem (מֶלֶךְ שָׁלֵם) to whom Abraham offered tithes after his victory over the kings (see Gen. 14:18). The author of the Book of Hebrews makes the point that the priesthood of Malki-Tzedek is greater than the Levitical priesthood and is therefore superior to the rites and services performed at the Tabernacle (Heb. 7:9-11). It was to Malki-Tzedek that Abraham (and by extension, the subsequent Levitical system instituted by his descendant Moses) gave tithes and homage -- and rightly so, since Yeshua is the great High Priest and Mediator of the ultimate covenant based on God's eternal life (Heb. 8:6).
Hebrew Lesson
Genesis 14:19b reading (click):
For more on this subject, see the article, "Exploring the Identity of Malki-Tzedek."
Teshuvah of Abraham...
11.04.22 (Cheshvan 10, 5783) I had mentioned that "lekh-lekha" (לך־לך) can be understood as a command to "come to yourself," that is, to turn and reconnect to your spiritual essence, though it can also be understood as a command to "go out of yourself," that is, to escape from the bondage of your carnal ego... This corresponds to teaching in the New Testament where we are commanded to both "put on" our new spiritual identity as God's beloved, and to "put off" the old self by being revived in our minds (Eph. 4:22-24). Both "movements" are the heart are necessary: we must turn to the Lord and receive his blessing (inward), and we must turn away from what has previously defined us (outward). We die to ourselves and come back to life; we cross out the old and walk in the new...
The Jewish philosopher Emanuel Levinas said that the reason it is hard to "go out of yourself" has to do with an overwhelming sense of inertia that collapses into passivity of the soul. We get "comfortably numb" and resist waking up. When the heart miraculously becomes "elected," however, as when Abraham heard and believed God's promise, it comes alive before the Divine Presence, and by extension, it is empowered to go out of itself in blessing others. The process of sanctification puts away the old self that is lost within itself by consciously turning to spiritual reality and truth.
There has to be a starting point, however, a "conversion" of the heart that marks the transition from old to new. Abraham is our model. He did not simply make a journey away from home that eventually circled back to what he knew before - the security and history that had defined him. No, his break from his former life was radical and changed his direction forever. It was a "crossing over" into newness of life. Beyond the dimension of the physical world, Abraham's journey was one of inner transformation, and therefore it was a journey into the unknown. He was made a "stranger" and a sojourner in this world. Unlike the Aristotelian view that sees an "end" or telos (purpose) embedded within natural processes, God revealed to Abraham the glory of the transcendental world, incalculable in its beauty, depth, goodness, and holiness. Being "elected" or "chosen" by God is to bear witness of the sanctity of life by "forgetting what lies behind and straining forward to what lies ahead," striving to attain the high calling of God in the Messiah.
Hebrew Lesson
Psalm 4:3 reading (click):
The Journey of Faith...
[ The following entry is related to this week's Torah reading, parashat Lekh-Lekha.... ]
11.03.22 (Cheshvan 9, 5783) Each of us has been created by God for a sacred purpose. There is a deep reason why you were born. This explains why we sometimes feel lost and alone in this life. Our discontent, the fracture we sense both within and around us, our sorrows, suffering, and inevitable losses, all of it together, presents a "message" to our souls, a "basso profundo" groan of the heart, a visceral yearning for healing, for eternal life, for heaven... God has created us for himself, yet we find no lasting peace apart from him (Eccl. 3:11). Or as Augustine of Hippo famously put it: "Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee" (Confessions). Therefore our Lord cries out to those who are hurting, troubled, and afraid: "Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls" (Matt. 11:28-29).
Our Torah portion for this week is called "Lekh-Lekha," which can be translated as "come to yourself," that is, turn and reconnect to your spiritual essence, your identity, your heart. We have to start the journey there, because ultimate reality is intensely personal, being grounded in the "who-ness" of God. It is within the consciousness of our own "I am," our deepest identity as a personal, thinking, and feeling being, that we are able to relate to the person and heart of the great "I AM" of the LORD.
Abram is an exemplar of faith for us; he is called the "father of faith" (Isa. 51:1-2; Rom. 4:16; Gal. 3:29). Abram courageously searched for God in his emptiness, and God graciously answered the cry of his heart. He left everything behind as he journeyed into the realm of promise - regarding himself as someone chosen to know God's blessing and grace. Abram was able to walk by faith because he stopped listening to the voices of the ego - the worldly and unbelieving parts of himself - and therefore was able to hear God's truth.
According to the classical sages, Abram was tested ten times in the course of his life. In the first test, Abraham was asked to "go to a land that I will show you" only to find it a place of famine and trouble. In the last of the tests, Abraham was asked to "go to the land of Moriah, to the place that I will show you," and there to offer up his promised son Isaac as a burnt offering... In each case the temptation was to give up hope in God's promise, since at the time of each test Abram did not know the outcome as a foregone conclusion. Nevertheless Abram walked in faith, in fear and trembling, yet fear contextualized by the deeper strength found in God's love and presence. Abraham had to close his eyes to this world and walk in the darkness of faith to see the divine light that transcends this realm; he had to "believe to see" that God's promise was sure.
So the journey is one of faith and the inner transformation that comes from trusting in God (בִּטָּחוֹן). "Go from your country and your kindred and your father's house to the land that I will show you" is the call of teshuvah - turning away from enslaving habits that deaden our consciousness - and to come alive by believing that which transcends own understanding. The Greek word for repentance, "metanoia" (μετάνοια) describes the process well, since it means going beyond ("meta") the habitual categories of the mind ("nous") to believe and apprehend the miracle of God. Faith discerns the unseen good that is at work behind the realm of appearances. God is the "Father of Lights" who supervises the ebb and flow of creation. He is always working to direct all things according to his purposes and will. This is the "land that I will show you," that is, the realm of blessing and eternal life.
Hebrew Lesson
Proverbs 4:18 reading (click):
Righteousness of Heart...
11.03.22 (Cheshvan 9, 5783) From our Torah reading for this week (Lekh-Lekha) we learn about the resolute faith of Abram who, despite his old age, trusted that God would make his descendants as numerous as the stars in the night sky: "And the LORD brought him outside and said, "Look toward heaven and count the stars, if you are able to number them." Then the LORD said to him, "So shall your offspring be. And he trusted in the LORD, and He regarded it to him as righteousness" (Gen. 15:6).
Abram "staggered not" at the promise of God, and therefore God imputed to him righteousness (צְדָקָה), a term understood here to be divine esteem and grace. After all, what could Abram do in the face of seeming impossibility? There was nothing he could do to bring about the miracle. The New Testament comments: "He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb" (Rom. 4:19). It was in a state of utter powerlessness and complete helplessness that Abram retained hope and thereby received the promise by faith. "For he was beyond hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been promised, 'so shall your offspring be'" (Rom. 4:18).
Understand that 400 years before the law was given at Sinai, the LORD regarded the faith of Abram as the heart of the righteousness later prescribed by the Torah. Therefore the very First Commandment of the Ten Commandments is simply: Anochi Adonai Elohekha (אָנכִי יְהוָה אֱלהֶיךָ): "I AM the LORD your God" (Exod. 20:2), which repeats the call to trust God before everything else, since it is complete surrender to the love and grace of God that justifies us, as it is written: "to the one who does not work but trusts in the One who justifies the ungodly (i.e. the helpless), his faith is counted as righteousness" (Rom. 4:5).
Where the LORD says "Look toward heaven and count the stars, if you are able to number them," we note the Hebrew word "count" (סָפַר) may also mean "recount," "interpret," or "explain"... This is the same word used in the famous verse, "The heavens declare (מְסַפְּרִים) the glory of God" (Psalm 19:1). The idea here would be not merely that Abram would have lots of descendants, but they would shine in brilliance against the backdrop of the darkness. Abram's children would be lights upon the earth, declaring the truth of God and enlightening the darkness of mankind. "And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever" (Dan. 12:3). In the same way, "let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16; 13:43).
Hebrew Lesson
Genesis 15:6 reading with commentary (click):
Crossing Over to Life...
[ I will be at the funeral for my brother-in-law's precious two month old son today... ]
11.03.22 (Cheshvan 9, 5783) Our Torah portion this week (i.e., Lekh-Lekha) begins: "Now the LORD said to Abram, "Go (לֶךְ־לְךָ) from your country and your kindred and your father's house to the land I will show you" (Gen. 12:1). The Book of Hebrews comments, "By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance, and he went out, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ ἔρχεται - "not knowing where he was going" ... for he was looking forward to the city that has foundations, whose designer and builder is God" (Heb. 11:8,10).
Abraham closed his eyes to this world and was given the inner light of truth that would reveal his way to God. The Sefat Emet says that every person of faith is likewise commanded daily to "lekh-lekha," to "go for yourself" by crossing over from the world and its deadening habits to live as an exile with God.
Paradoxically, we find ourselves when we lose ourselves - when we leave behind the labels, roles, ideologies, and identities this world foists upon us and instead resolve to seek the promise of God's Kingdom. As Yeshua said, "For whoever will save his life shall lose it, but whoever will lose his life for my sake shall find it" (Matt. 16:25).
Hebrew Lesson:
Psalm 25:12 reading (click):
Note: In a sefer Torah (i.e., a handwritten Torah scroll), Hebrew words are written without vowels, so "lekh lekha" (לך־לך), often translated as "go forth," could be read as "go, go!" - emphasizing the importance of the mitzvah: Get moving! Start walking! Begin your journey!
Reasons of the Heart...
[ "God is too good to be unkind and He is too wise to be mistaken. And when we cannot trace His hand, we must trust His heart... The sweetest prayers God ever hears are the groans and sighs of those who have no hope in anything but his love." - Charles H. Spurgeon ]
11.02.22 (Cheshvan 8, 5783) When I don't understand why God allows terrible suffering to occur, I'm careful to review who God is before surrendering to feelings of despair.
When you're convinced that the Lord is your Good Shepherd who faithfully guides your way, you can trust in his good will for you, even if you are in darkness and have no light (Isa. 50:10; Prov. 3:5-6).
Who before why... First know God's heart and then (perhaps) you will be able to seek understanding. In cases of great tragedy and loss, however, no rationalization or explanation will likely suffice, and we are therefore left with the raw decision of whether we will trust in God, even in our darkness, and in our sorrows, and apart from understanding...
Thomas Aquinas once wrote: "To one who has faith, no explanation is necessary; to one without faith, no explanation is possible." This is because, as Blaise Pascal said, "the heart has its reasons that reason knows not. " Amen, seek first the Kingdom of God and then you will know. We must believe in God's heart first of all...
Hebrew Lesson
Isa. 50:10 reading (click):
The War for Our Souls...
11.01.22 (Cheshvan 7, 5783) There is a great war going on, but it's not a war waged with conventional weapons. This is the war for the souls of human beings, and every person alive is currently engaged in it... There is no place of neutrality in this war, and you cannot escape from the conflict. The enemy is now at the gate, the battle lines drawn. Pastors are being arrested around the world for holding church services; civil liberties and freedoms are being striped away from us in the name of state "security" for the "greater good." Passivity or indifference is not an option, and therefore each of us must choose. We are either going forward or going backward; we are either drawing near or pulling away (Rev. 3:16). The question is now made urgent: מי ליהוה אלי - mi Adonal aylai? "Who is on the Lord's side?"
The apostle Paul wrote about this great war when he said: "For though we walk in the flesh (i.e., as mortal men), we are not waging war according to the flesh (i.e., in human terms). For the weapons of our warfare are not of the flesh but have divine power to demolish strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to the truth of Messiah" (2 Cor. 10:3-5).
Successful spiritual warfare is waged in the spirit realm, not relying on physical means at all, but trusting in the power of God and the weapons he gives to demolish "strongholds" where evil is deeply rooted (the word "stronghold" is better translated as "fortress," a metaphor for militant prejudice that attempts to justify godlessness). In the profane world, these strongholds are expressed in the reasoning (i.e., λογισμός, "logic") and "arrogant opinions" (i.e., ὕψωμα, pretenses) of the godless heart that are distilled into a dark vanity called "the wisdom of this world" (1 Cor. 3:19). The phrase "every lofty opinion raised against the knowledge of God" refers to the various devices of the heart and mind that erect obstacles to the knowledge of the truth revealed in the Messiah. Such obstacles are affirmed daily in the treacherous news of this world that reinforce godless assumptions and ongoing deception. We must use active discernment to identify the fallacies and misleading schemes promulgated by the world system by "taking every thought captive" to the glorious truth of the Messiah.
This is the good fight of faith (1 Tim 6:12). The fight is "good" because it turns on the victory and glory of the Lord who shares his overcoming life with us. The battle belongs to the Lord; the victory has been secured (Psalm 84:11; Rom. 8:37-39). Always remember that we never fight for, but always from, the place of His victory, standing our ground in the sufficiency of God's power given to us (Luke 10:19). We must be sober and vigilant (1 Pet. 5:8-9); we must stay focused and persevere in the truth (2 Tim. 2:4). God gives us the "armor of light" that blinds the eyes of powers of darkness. We must not be afraid but stand firm in the strength given to us by the Spirit of God (Zech 4:6; Eph. 6:11-18). The Lord will help us in the battle (2 Thess. 3:3; Deut. 3:22). "No weapon that is fashioned against you shall succeed, and you shall refute every tongue that rises against you in judgment. This is the heritage of the servants of the LORD and their vindication from me, declares the LORD" (Isa. 54:17).
Hebrew Lesson
Psalm 144:1 reading (click):
Irrepressible Truth...
[ "If there were no eternal consciousness in a man, if at the bottom of everything there were only a wild ferment, a power that twisting in dark passions produced everything great or inconsequential; if an unfathomable, insatiable emptiness lay hid beneath everything, what would life be but despair?" - Soren Kierkegaard ]
11.01.22 (Cheshvan 7, 5783) Those who deny that objective truth exists (or those who deny that something may be known about reality) are themselves making a truth claim, namely the claim that there is no such thing as objective truth (or that real knowledge of the world is not possible). This self-inflicted incoherence is a sign of irrationalism, of course, the abandonment of reason, which perhaps is the ulterior motive for such manner of thinking, after all. The person who denies truth does so to escape the demands of truth – to flee from personal responsibility before moral and spiritual Reality. It is a form of "wish-fulfillment" to say that people are not responsible for what they believe and how they live their lives. Hence our culture's obsessive "busyness," its craving for ongoing diversion, entertainment, fantasy, escapism, and so on. Our generation finds evil in "boredom" and finds nothing of lasting interest because it has forsaken the big questions of life and the pursuit of truth. Popular culture encourages apathy, indifference, and seeks to enslave people to thrills (and fears) of the present moment... The ancient pagan world at least esteemed honor and believed in the pursuit of virtue and truth, but today's post-Christian world is nihilistic, anarchist, and therefore marks a return to barbarism.
What you say about the present state of mankind is true: indeed it is even worse than you say. For they neglect not only the Law of Christ, but even the Law of Nature as known by the Pagans. For now they do not blush at adultery, treachery perjury, theft and other crimes, which I will not say Christian doctors, but the Pagans and Barbarians have themselves denounced. They err who say: "The world is turning pagan again." Would that it were! The truth is, we are falling into a much worse state. Post-Christian man is not the same as pre-Christian man. He is as far removed as a virgin from a widow ... there is a great difference between a spouse-to-come and a spouse sent away. (C.S. Lewis: Latin Letter 23, 1953)
The unintelligible claim that truth does not exist is not unlike the the incoherent claim that there is no God, no Supreme Being, and no Primordial Intelligent Cause for all that exists. For an atheist to seriously claim there is no being in any possible world that fits the description of "God," he or she would have to be omniscient, omnipotent, and indeed exercise the very attributes of the Being which is denied to anywhere exist! Alas, the skeptical mind finds itself in ironic reversal, "hoisted upon its own petard."
Hebrew Lesson:
Shadows and Reality...
[ "Whether evil or good events betide, let it be the same to you, since you are a stranger and sojourner on this earth. Why have anxiety over a world that is not yours?" - Sassover ]
11.01.22 (Cheshvan 7, 5783) Sometimes we seem to forget that we are not home yet... The ancient thinker Socrates argued that philosophy, when done correctly, was "practice for death," since the passing shadows of this world pointed to an unchanging good, our true end. Likewise Yeshua our Messiah taught us to take up the cross and die daily (Luke 9:23). We are to "set our affections on things above, not on things on the earth," for we have died and our life is hidden with Messiah in God (Col. 3:2-3).
It is difficult for us to die, to let go, however, because we are deeply attached to this world, and we often abide under the worldly illusion that we will live forever, that tomorrow will resemble today, and that heaven can wait... History is littered with crumbling monuments offered to the idols of this world. The Scriptures are clear, however: "The present form (τὸ σχῆμα) of this world is passing away" (1 Cor. 7:31), and the heart of faith seeks a city whose Designer and Builder is God Himself (Heb. 11:10). "So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day... For the things that are seen are turning to dust, but the things that are unseen endure forever (2 Cor. 4:16-18). Because of our sin, creation was made "subject to vanity," though God has overcome the dust of death by giving us an unshakable hope (Rom. 8:20).
Hebrew Lesson:
Psalm 144:4 reading (click):
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The metaphysical truth that ha'kol oveir (הַכּל עוֹבֵר), "everything passes" like a shadow, should help us keep our perspective regarding the various moments of testing we all face in this life. As Nachman of Breslov once said, "The whole earth is a very narrow bridge, and the important thing is never to be afraid" (כָּל־הָעוֹלָם כֻּלּוֹ גֶּשֶׁר צַר מְאד וְהָעִקָּר לא לְפַחֵד כְּלָל). Yeshua is the Bridge to the Father, the narrow way of passage that leads to life. He has overcome the meretricious world and its vanities. He calls out to us in the storm saying, "Take heart. It is I; be not afraid" (Matt. 14:27). When Peter answered the call and attempted to walk across the stormy waters, he lost courage and began to sink, but Yeshua immediately took hold of him, saying, "O you of little faith, why did you doubt (lit., think twice)?" Resist the false assumptions that surround common worldly consciousness: Keep focused on the reality of Yeshua and the way he reveals...
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As the Days of Noah...
11.01.22 (Cheshvan 7, 5783) "For as were the Days of Noah (ימֵי נחַ), so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away" (Matt. 24:38-9). Yeshua told us that the "Days of Noah" were marked by people who were asleep, blind, and unaware (ἔγνωσαν, "agnostic") of spiritual truth. They lived their days oblivious to Reality. They "forgot" who God was, who they were, why they existed, and where they were going. They engaged in deception, violence, theft, and rampant promiscuity. Such is our world today...
The deadening effects of sin leads to moral and spiritual blindness that leads to corruption and unthinking brutality and violence. Of Noah's generation it was written "The LORD saw that the wickedness of man was great in the earth, and that 'every intention of the thoughts of his heart was only evil continually' (כָּל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם). And the LORD regretted that he had made man on the earth, and it grieved him to his heart... the whole earth was corrupt before God, and filled with violence" (Gen. 6:5-6, 11). Rashi understood the word "corrupt" (i.e., shachat: שָׁחַת) to primarily refer to sexual immorality (i.e., idolatry) and "violence" (i.e., chamas: חָמָס) to primarily refer to theft and robbery. In general, however, the sages regarded the word chamas to refer to lawlessness, that is the denial of moral reality, and consequently the benighted condition of living without yirat ha'shamayim (the fear of heaven). When people are spiritually dead, they are unconscious of the wonder of God; they are oblivious to what is real; and consequently they are debased into animals...
Hebrew Lesson:
Gen. 6:11 Hebrew reading (click):
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He Giveth Greater Grace...
10.31.22 (Cheshvan 6, 5783) "For though the LORD is exalted, He regards the lowly, but the haughty He knows from a distance" (Psalm 138:6). Yea, God opposes the proud but gives grace to the humble (James 4:6). And who are the humble but those keenly aware of their own nothingness - the despised, the needy, and the rejected of men? The LORD justifies the ungodly by faith; He hears their cry for deliverance "from the depths"; he creates them anew yesh me'ayin, "out of nothingness," by making them into a "new creation" (בְּרִיאָה חֲדָשָׁה) through the agency and power of the Holy Spirit (Rom. 4:5; 5:6; 2 Cor. 5:17; Rom. 4:17). O praise Adonai Oseinu, the LORD God our Maker, for he looks upon the lowly, he is near to nishberei lev, the brokenhearted, and he binds up their wounds... Amen.
כי־רם יהוה ושׁפל יראה
וגבה ממרחק יידע
kee-rahm · Adonai · ve·shah·fahl · yeer·eh
ve·gah·voh'·ha · mee·mer·chak · ye·yei·dah
"For though the LORD is exalted, He regards the lowly,
but the haughty He knows from afar."
(Psalm 138:6)
Hebrew Study Card
Hebrew Lesson:
Psalm 138:6 reading (click):
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Again, just as the LORD made the world yesh me'ayin, "out of nothing," so His creative power continues unchanged. God is able to take a dead heart, a heart of stone, and make it tender and soft through the breath of His Spirit... Therefore His eyes look upon the lowly, the humble, the poor in spirit, but He disregards those who lift themselves up in pride.
Indeed, the LORD resists the proud and repays their scorn with scorn: "With the scorners he is scornful, but to the lowly he gives grace" (Prov. 3:34). Those who mock the idea of sin and arrogantly exalt themselves will be held in derision, but of those who find grace it is written, "Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers, but his delight is in the Torah of the LORD, and in His Torah he meditates day and night" (Psalm 1:1-2). Indeed it is a severe mercy, a weighty grace, that is bestowed to us, friends...
Turning away from Evil...
[ "To have a right to do a thing is not at all the same as to be right in doing it." - Chesterton ]
10.31.22 (Cheshvan 6, 5783) Contrary to the nihilistic philosophy of this fallen world, the essence of love hates what is evil; just as it is hateful to be "tolerant" of what is wicked... Followers of Yeshua must love the truth and abhor the lie. Tolerating (or indulging) sin in a world ripe for judgment is a tacit form of "collaboration" with the enemy... Indeed, the only thing regarded as intolerable in the devil's world is the objection that people have a supposed "liberty" to sin. But the LORD is clear on this point: those who call evil good and good evil are subject to divine wrath and judgment (Isa. 5:20-21).
Therefore we are enjoined: "O you who love the LORD, hate evil" (Psalm 97:10). Yes, hate what is evil (and most especially hate the evil within your own heart) and love what is good (Amos 5:15). As King David said, "Do I not hate those who hate you, O LORD? And do I not loathe those who rise up against you? I hate them with complete hatred; I count them my enemies" (Psalm 139:21-22). The connection between loving God and hating evil is repeated in the New Testament: "Let your love be genuine (ἀνυπόκριτος, without a "mask" put on): abhor what is evil; cling to what is good (Rom. 12:9). If we truly love the LORD, let us walk in the awe of His great Name by hating what is evil - both the sin lurking within our own breast and the cruelty and injustice we see in the world today...
Hebrew Lesson:
Isaiah 5:20a reading (click):
Every day we make decisions regarding good and evil, and therefore every day we are deciding (i.e., proclaiming, teaching, attesting) what we love and what we hate. Choosing not to chose is itself a choice. The issue is not whether we love or whether we hate, but what we love and what we hate. The LORD has paid us the "intolerable compliment" of forcing us to choose whether we will serve evil or turn to God for deliverance and life....
The Scriptures do not mince words with this issue. "There are six things that the LORD hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers" (Prov. 6:16-19). "I hate and abhor lying, but I love Your law" (Psalm 119:163). "Take no part in the works of darkness, but instead expose them" (Eph. 5:11). The cross of Messiah is meaningless if God does not really hate sin, violence, and evil... The heart cry of the tzaddik adjures: "O you who love the LORD, hate evil" (Psalm 97:10).
Flee from the Wrath to Come...
Any culture that glorifies violence, despises moral authority and spiritual truth, and that tolerates injustice is already under divine judgment. Indeed, throughout the Scriptures "Sodom" symbolically represents gross immorality, depravity, and therefore ineluctable self-destruction. For example, the prophet Ezekiel later wrote of Judah: "Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food, and careless ease, but she did not help the poor and needy. Thus they were haughty and committed abomination (תּוֹעֵבָה) before me; therefore I removed them when I saw it" (Ezek. 16:49-50). The New Testament refers to the fate of Sodom as "a fearful example of the everlasting fire of retribution" (Jude 1:7) -- the destructive result of spiritual anarchy, lawlessness, sexual perversion, and trauma (2 Pet. 2:6-10).
Thankfully there is real hope for those who seek to escape from the wrath to come by turning to God and trusting in his healing power of salvation, though only a "remnant" shall find true deliverance (Matt. 7:14). Speaking of the final salvation of Israel, the Apostle Paul quotes Isaiah: "If the LORD of Hosts hadn't left us a few survivors, we'd be as desolate as Sodom, doomed just like Gomorrah" (Isa 1:9; Rom. 9:29). Therefore flee from the wrath to come; find your refuge in Yeshua the LORD!
Narrow Gate of Despair...
10.31.22 (Cheshvan 6, 5783) There is a great danger today of fearing the wrong things, and despairing over that which trivial in light of eternity. However true despair is a gift from God, if it is received as a message to take heed of what is most important. "And this is the simple truth - that to live is to feel oneself lost. He who accepts it has already begun to find himself, to be on firm ground. Instinctively, as do the shipwrecked, he will look around for something to which to cling, and that tragic, ruthless glance, absolutely sincere, because it is a question of his salvation, will cause him to bring order into the chaos of his life. These are the only genuine ideas; the ideas of the shipwrecked. All the rest is rhetoric, posturing, farce" (Kierkegaard). Like Jonah we first must be "swallowed up" in consciousness of our own hopelessness before we realize that we are without remedy apart from God's intervention and deliverance. We start there - in the "belly of the fish" - and later are brought forth by God's mercy and grace. This is the place of the cross, the "narrow gate" that leads to life. As we look to Yeshua, as we lean on him, he reveals more of himself to us.
Hebrew Lesson:
Psalm 86:13 Hebrew Reading (click):
Hillel the Elder had said, "If I am not for myself then who will be for me? (אם אין אני לי מי לי); But if I am only for myself, what am I? And if not now, when?" (Avot 1:14). Hillel points out here that the language of "I am" (אָנִי) and "for me" (לִי) reveals that we have a relationship with ourselves that must be sanctified and ordered before God. As Soren Kierkegaard once wrote: "The self is a relation which relates itself to its own self," that is, the self is always in a state of dialog. A healed self relates itself to God as the Ground of existence, since otherwise irremediable despair will result, eternal lostness within, an everlasting sickness of soul...
The remedy for being a lost self, relating only to itself without any center or ground, is to turn to God and to find your place in God's love and blessing. As we come to believe that we are accepted and loved despite our many imperfections, inadequacies, and character defects, we find courage to accept ourselves, to "let go" and relax. As Yeshua said, "whoever does not receive the kingdom of God like a child shall not enter it" (Luke 18:17).
The Time of Visitation...
10.31.22 (Cheshvan 6, 5783) Yeshua lamented over Israel: "You did not recognize the time of your visitation..." (Luke 19:44). But how was it possible for otherwise devoutly religious people to miss the advent of the Messiah -- were it not because they disregarded the signals meant to awaken them? "So also, when you see all these things, you know that he is near, at the very gates" (Matt. 24:33). That's part of the message of teshuvah as well: Repent and believe the message of life (see Heb. 3:7-4:11).
Esau "repented" with tears, but his wasn't true repentance since he did not turn his heart to embrace God's love... True repentance leads to healing and life. When the woman from Magdala wept and washed Yeshua's feet with her tears, he said to those present, "I tell you, her sins, which are many, are forgiven -- for she loved much" (Luke 7:44-48). In other words, she was lavish in her love because she deeply regretted that she had missed what was most important, what she desperately needed all along... She saw her sin as blindness to God's love... After all, why would she weep over her sins unless she loved him? And how could she love him unless he first revealed his love to her? (1 John 4:19).
Friends, the Kingdom of God is at hand: wake up and be ready for the advent of the King! The sound of the shofar reminds us that the great Day of the LORD is drawing near and soon we will see our King Yeshua.
Hebrew Lesson:
Psalm 80:3 Hebrew reading:
Vanity of the Wicked...
10.31.22 (Cheshvan 6, 5783) Regarding the pagan holiday of "Halloween," remember that there is no "spell" or evil incantation (i.e., nachash: נַחַשׁ) effective against Jacob, there is no sorcery (i.e., kesem: קֶסֶם) against Israel. At this time it must be said of Jacob and of Israel, 'Look at what God has done (מַה־פָּעַל אֵל)' [Num. 23:23]. No weapon formed against God's people shall prosper (Isa. 54:17), and the curse of the wicked is powerless against the tzaddikim (Prov. 26:2). Ein od milvado (אֵין עוֹד מִלְבַדּו) - God is the only true Power (Deut. 4:35; 1 Chron. 29:11; Rev. 4:11). Satan is an impostor and a foiled usurper. As Yeshua told his followers, "Behold I give to you authority (ἐξουσία) to tread on serpents and scorpions and over all the power of the enemy (καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ), and nothing shall by any means hurt you" (Luke 10:19). Like Balaam and Haman, all who curse God's people or attempt to foil His plans will be upended... Hallelujah and Amen.
Hebrew Lesson:
Numbers 23:23a reading (click):
"No weapon that is formed against you shall prosper; And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the LORD, And their vindication is from Me," declares the LORD (Isa. 54:17). The wicked gnash their teeth and accuse the godly, but their words are vain and their end is certain... "Like a fluttering bird or like a flying swallow, so a wanton curse does not come to rest" (Prov. 26:2).
Hebrew Lesson:
Proverbs 26:2 reading (click):
The Meaning of "Hebrew"...
[ The following entry is related to this week's Torah reading, parashat Lekh-Lekha.... ]
10.31.22 (Cheshvan 6, 5783) In our Torah for this week (Lekh Lekha) Abram is called ha-ivri (הָעִבְרִי) - "the Hebrew," a term that means "one who has crossed over" (עָבַר) from another place. Rashi literally identifies this "other place" as Ur Kasdim (אוּר כַּשְׂדִים), located east of the Euphrates River, though the midrash (Genesis Rabbah) spiritually identifies it as the realm of idolatry: "The whole world stood on one side, but Abram crossed over to the other." Abram separated himself from a world steeped in idolatry and polytheism by worshiping One God who is the sole Creator of all things.... Understood in this way, being "Hebrew" means being regarded as an "other," a "stranger," or an "outsider" to idolatrous worldly culture.
Various midrashim tell the story about how Abram came to understand the truth that there is only one God who is Creator of all. For instance, when he was born, Abram's mother hid him in a cave. She was afraid that the evil king Nimrod would kill her son because prophets had warned that he would triumph over Nimrod. Guarded by the angel Gabriel, young Abram first worshiped the stars as gods until they were obscured by the Sun. Then he declared that the Sun was god until it set and the Moon took its place. Clouds then covered the Moon, showing Abram that the Moon was not a god either. At last, Abram understood that there was one supreme God would ruled over all the forces of the universe. (Later, after the danger had passed, young Abram rejoined his family.)
A midrash relates that Abram's father Terach sold idols for a living in the city of Haran. But Abram had long since realized that idol worship was foolishness. One day when he was asked to watch his father's store, Abram took a hammer and smashed all the idols - except for the largest one. His father came home and demanded to know what happened. Abram explained that the idols all got into a fight and the biggest idol won. When his father objected that this was impossible, Abram said, "Aha! So you agree with me that idols are powerless! My father, there is only one true God, and this God cannot be shaped with human hands..." Terach was angry but understood that his son had discovered the great truth of ethical monotheism.
Lekh lekha (לך־לך) literally means "go for yourself" (lit. "walk [הָלַךְ] for yourself [לְךָ]"). Rashi states that it means "Go for your own benefit," though the Chassidic teachers interpret it as "Go to yourself" (i.e., begin your own journey back to God). At any rate, it's clear that the phrase is an invitation by God to venture ahead -- to go forth in faith... Go forth and risk everything for the sake of God's promise.
"Go forth ... I will show you" (Gen. 12:1). Note that the LORD spoke to Abram and invited him to forsake his ancestral homeland for the promise of God. But note further that it was only after Abram made the long journey to the unknown land of Canaan that God appeared to him to him by the oaks of Mamre saying, "To your offspring I will give this land" (Gen. 18:1). Abram did not believe the promise because he saw God; he was only able to see God after he had walked in faith. First Abram heard the message, and later -- after he acted on his faith -- was he enabled to see more... מַעֲשֵׂה אֲבוֹת סִימָן לַבָּנִים / ma'aseh avot siman labanim: "The deeds of the fathers are signs for the children." The pattern is therefore given: First Abram heard the message, and later - after he acted on his faith - was he enabled to see more. This is the deeper meaning of being "Hebrew," one who crosses over from the realm of the dead to the realm of the Living God...
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As a matter of textual gematria, regarding the promise to make Abraham's name great (Gen. 12:2), the sages note that the total number of Hebrew letters in the names of the three patriarchs Abraham (אברהם), Isaac (יצחק), and Jacob (יעקב) is 13. Likewise the total number of letters in the names of the three matriarchs Sarah (שׁרה), Rebecca (רבקה), Leah (לאה), and Rachel (רחל) is 13. Furthermore 13 is the numeric value for the word echad (אחד), a word that means "unity" and represents the 13 attributes of God's Mercy (Exod. 34:6-7). The combined letters of the patriarchs and matriarchs therefore totals 26, the same numeric value (in gematria) as that for the Name of God (i.e., YHVH: יהוה).
Hebrew Lesson:
Psalm 27:13 reading (click):
The Divine Presence...
10.30.22 (Cheshvan 5, 5783) God told Moses that his Name means that He is Present (הֹוֶה) in every moment - past, present, and future (הָיָה וְהוֶה וְיָבוֹא). The Name YHVH (יהוה) is "shorthand" for "I AM with you always" (אָנכִי אֶהְיֶה עִמָּכֶם). There is no moment in time, just as there is no place, where God is not "there" for us. This includes times of testing, darkness, and even death itself (Psalm 23:4). The LORD our God does not abandon us, even when He seems hidden, powerless, or unwilling to intervene. Faith trusts that He is present there, in moments when we are vulnerable, weak, afraid, and seemingly all alone, and that all things are bound up in his love and good will toward us... Faith receives God as always present, the substance of our hope and dream of eternal healing and eternal life.
Prayer Request: My brother-in-law Yasha and his lovely wife Veronica lost their 2 month old baby boy Nikolai today from SIDS today. Please remember them in your prayers, chaverim...
Parashat Lekh-Lekha...
10.30.22 (Cheshvan 5, 5783) Shavuah tov, chaverim. Last week's Torah portion (i.e., parashat Noach) introduced us to Abram (אַבְרָם), the descendant of Noah's son Shem, who was the great-grandson of the patriarch Methuselah - a man who who personally knew Adam and Eve and upheld the original promise of redemption given in the Garden of Eden. Just as there were ten generations from Adam to Noah, so there were also ten generations from Noah to Abram (see Gen. 11:10-32). And just as Noah became the father of 70 nations, so Abram (through Shem) would become the father of the Jewish people, through whom the Promised Seed - the Messiah and Savior of the world - would eventually come.
In our Torah portion for this week (Lekh-Lekha), we read that Abram was 75 years old, married to (his half-sister) Sarai, and guardian of his nephew Lot (his deceased brother Haran's son) when he received the promise of divine inheritance: "And the LORD said to Abram, "Go from (i.e., lekh-lekha: לך־לך) your country and your kindred and your father's house to the land that I will show you. In Hebrew, the phrase lekh lekha means "go for yourself" (lit. "walk [הָלַךְ] for yourself [לְךָ]"), though it can be interpreted it to mean "go to yourself," that is, "look within yourself" in order to begin walking out your own journey into the promises. The realm of divine promise is only attained when we venture out in faith. Like our father Abraham, we are called to "cross over," leave everything behind, and take hold of God's glorious promise for our lives.
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Hebrew Lesson:
Genesis 12:1a reading (click):
Thy Kingdom Come...
[ "The motive, principle, and end of the religious life is to make an absolute gift of self to God in a self- forgetting love, to end one's own life in order to make room for God's life." - Edith Stein ]
10.28.22 (Cheshvan 3, 5783) As followers of Yeshua, we must be "theocratic" in our focus, as our Lord himself was. He taught us to pray: "Thy kingdom come; Thy will be done, on earth as it is in heaven" (Matt. 6:10); he instructed us to "seek first the kingdom of God and his righteousness" (Matt. 6:33), and gravely warned that those who practice lawlessness (i.e., ἀνομία) are cut off from the hope of God (Matt. 7:23). Indeed God's curse is on all those who seek to eat from the "tree of the knowledge of good and evil," that is, those who define good and evil in their own terms, disregarding the revelation of Torah, and who desire to do only what they think is right "in their own eyes." In the end, every knee shall bow and every tongue will confess the truth about Reality, friends... That day is coming soon.
Hebrew Lesson:
Psalm 47:2 Hebrew reading (click):
In order to say, "thy kingdom come, thy will be done" we must let go of our own agenda; our ego must be deposed from its petty little kingdom... Likewise, we can't say, "Come, Lord Jesus" by putting our fear first, or by otherwise demanding that our life should center on our own personal "advent." No, you must consciously choose to live in exile to this world (Gal. 6:14). How can we ever expect the LORD to live out His life through us if we do not genuinely offer our lives to Him? And yet this is exactly the problem of the ego...
A principle of spiritual life is that we descend in order to ascend, or the "the way up is the way down." As Yeshua said, "Whoever would be first among you must be slave of all" (Mark 10:44). Becoming nothing (i.e., ayin) in this world is the condition for seeing something in the world to come. But we become nothing by trusting in the miracle, not by trying to efface ourselves... This is not another venture of the ego. Life in the Spirit means trusting that God will do within you what you cannot do for yourself... We can only take hold of what God has done for us by "letting go" of our own devices (Phil. 2:13). When we really let go and trust, we will become nothing (i.e., klume: כְּלוּם), carried by the Torah of the Spirit of life. The way is not trying but trusting; not struggling but resting; not of clinging to life, but of letting go...
This is another example of the difficulty of truly trusting God for the miracle, that is, of genuinely receiving the miracle... Some people scorn the idea of "easy believism," though of course there is nothing at all "easy" about exercising true faith in the LORD and living the truth in our lives. We need the miracle; we need grace from heaven to impart real passion for us to walk according to God's heart: we need the strength only God can give.... Amen.
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The Seven "Days" of History...
[ As followers of Yeshua the Messiah, we should understand "eschatology," or what the holy Scriptures prophetically reveal about the "end of days..." The following post is a bit long, but I hope it will be worth your time as an overview of the subject. - John ]
10.28.22 (Cheshvan 3, 5783) Jewish tradition has long held that human history (olam hazeh) would endure for 6,000 years - from the time of the impartation of the neshamah (soul) to Adam in the Garden of Eden to the coming of the Messiah. There were two primary arguments for this view of history. First, the sages argued that a "divine day" (יוֹם) equaled 1,000 years based on Psalm 90:4: "A thousand years (אֶלֶף שָׁנִים) in your sight is as a day (i.e., ke'yom: כְּיוֹם)." They reasoned that since man was made in the image of God, and the Torah describes six days of creation followed by a day of divine rest, mankind (as a whole) was therefore allotted 6 x 1,000 years (i.e., 6,000) for "works" to be established in the world, followed by a 1,000 year Shabbat (Sanhedrin 97a, Rosh Hashana 31a). The ancient Seder Olam Rabbah catalogs historical events from the start of Creation according to the 6,000 years of history. Humanity will have its time of reign on earth for 6,000 years and then the Messiah will begin his reign in the 7th millennium, a "Sabbath" of sacred history. Later midrash goes along with this basic outline: "Six eons for going in and coming out, for war and for peace. The seventh eon is entirely Shabbat and rest for life everlasting" (Pirke de Rabbi Eliezer). The Apostle Peter may also have had this outline in mind when he wrote, "With the Lord one day is as a thousand years, and a thousand years as one day" (2 Pet. 3:8).
Second, the Jewish mystics argued that there are six letters in the first word of the Torah, bereshit (בראשׁית), and since there are 6 Alephs (א) in the very first verse of the Torah, and that each Aleph (אלף) represents 1,000, there must be 6,000 years of human history. The Zohar states, "The redemption of Israel will come about through the mystic force of the letter "Vav" [the sixth letter of the Aleph-bet, corresponding to the sixth Aleph] in the sixth millennium. Happy are those who will be left alive at the end of the sixth millennium to enter the Shabbat, which is the seventh millennium; for that is a day set apart for the Holy One to effect the union of new souls with old souls in the world" (Zohar, Vayera 119a).
So according to both the sages and the mystics, human history will persist for 6,000 years - 1,000 years for each day of creation - followed by a 1,000 year "Shabbat" that represents the Messianic Age of global and universal peace. After the Messiah appears, there will be peace on earth, and all the promises of God given through the prophets will be fulfilled. It is worth noting that in the discussion from the Talmud, the 6,000 years of human history are divided into three epochs of 2,000 years (i.e., two days) each. The period of "tohu" (ימי טוהו) occurred from the time of the fall of Adam until the call of Abraham; the period of "Torah" (ימי תורה) occurred from Abraham until the time of the destruction of the Second Temple, and the period of the "Messiah" (ימי המשיח) refers to the time when the Messiah could appear to Israel before the Kingdom is established in Zion.
Note that the time immediately preceding the appearance of the Messiah will be a time of testing in which the world will undergo various forms of tribulation, called chevlei Mashiach (חֶבְלֵי הַמָּשִׁיחַ) - the "birth pangs of the Messiah" (Sanhedrin 98a; Ketubot, Bereshit Rabbah 42:4, Matt. 24:8). Some say the birth pangs are to last for 70 years, with the last 7 years being the most intense period of tribulation -- called the "Time of Jacob's Trouble" (ימי צרת יעקב, from Jer. 30:7). The climax of the "Great Tribulation" (הצרה הגדולה) is called the great "Day of the LORD" (יוֹם־יהוה הַגָּדוֹל) which represents God's wrath poured out upon a rebellious world system. On this fateful day, the LORD will terribly shake the entire earth (Isa. 2:19) and worldwide catastrophes will occur. "For the great day of their wrath has come, and who can stand?" (Rev. 6:17). The prophet Malachi likewise says: "'Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,' says the LORD Almighty. 'Not a root or a branch will be left to them'" (Mal. 4:1). Only after the nations of the world have been judged will the Messianic kingdom (מלכות המשיח) be established upon the earth. The remnant of Israel will be saved and the 1000 year reign of King Messiah will then commence (Rev. 20:4).
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Some Christian scholars such as the late Dr. Clarence Larkin have divided the days somewhat differently and have added an additional "day" based on the coming eternal state of the "Heavenly Jerusalem." Hence Larkin's depiction of the Eight Days of Creation:
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As for the exact timing of these events, "no one knows the day or hour." In fact, various Jewish sages have argued for "missing years" in the prophetic calendar (due to periods of exile or other factors) and therefore they say that the Day of the LORD may be delayed on account of national sins. For example, based on the gematria of the first two words of a verse from the Torah (i.e., וְהָיָה עֵקֶב, Deut. 7:12) Rashi explained that the 2,000 years of the Days of Messiah actually began 198 after the destruction of the Second Temple. "198 years after the destruction of the Temple the bells of the Messiah will be heard" (i.e., the days of the Messiah would begin). According to Rashi, the delay was the result of Israel's sin. (On the other hand, many ultra-Orthodox Jews believe they can "hasten" the Messiah's appearance through special acts of teshuvah: "Mashiach Now!").
Since the sages of Jewish tradition state that the "days of Messiah" (ימי המשיח) began after 4,000 years of history (i.e., after four "days"), we can understand the Messianic expectation among the Jews during the first century in Judea. The Essenes were eagerly awaiting the advent of the "Teacher of Righteousness" and the "Zealots" wanted to establish the Kingdom of God by force of arms. if necessary. Even the common people of Israel expected that the Messiah would come soon appear to ransom captive Israel. It was in this context, then, in the "fullness of time" (Gal. 4:4), that our Lord Yeshua began His earthly ministry as the Suffering Slave (העבד הסובל) who redeemed us from the "tochechah," or the judgment of the law that held us captive (see: Lev. 26:14-45; Isa. 52:13-53:12; Gal. 3:13, Col. 2:14; 1 Pet. 2:24).
Hebrew Lesson
Psalm 90:4 reading (click):
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So to quickly review what has been said, both Jewish tradition (i.e., masorah: מָסוֹרָה) and ancient Jewish commentary (i.e., midrash: מִדרָשׁ) say that the six days of creation described in the Torah parallel six millennia of human history. The first day (היום הראשון) God created light which stands for the first thousand years that Adam lived: "He was the light of the world because he recognized his Creator." On the second day (היום השני) God separated the sky and the seas, which foretold when Noah was separated from the world of men at the time of the great flood. The sages here note that the Torah does not say "it was good" on the second day because of the great judgment upon the earth.
On the third day (היום השלישי) the earth became fertile and the first fruits were created, foretelling the time of Abraham and his descendants who accepted God's commandments. The fourth day (היום הרביעי) God created the sun and the moon, symbolizing the light of the two Temples and the anticipation of the coming of the Messiah. On the fifth day (היום החמישי) the birds and fish were created, picturing the advent of Messiah and his followers who would fill heaven and earth. The six day (היום השישי) God created Adam, for within six thousand years the Messiah, the "Second Adam," would come to judge the nations and to restore Israel.
Finally, the seventh day (היום השביעי), or the Sabbath, represents the 1,000 year period of peace of the Kingdom of Zion, as foretold by the prophets. We rest on this day in honor of Messiah's finished work and his reign as King over all the earth during the Millennial Kingdom. Note that this overall view of human history is consistent with the Christian eschatology of classical "dispensationalism," a theological framework that helped the Zionist movement establish the modern State of Israel.
Seeking What is Above...
10.27.22 (Cheshvan 2, 5783) "If then you have been raised with Messiah, seek the things that are above, where the Messiah is seated at the right hand of God (לִימִין הָאֱלהִים); focus your thoughts on the things above - not on things here on earth - for you have died, and your life has been hidden with Messiah in God" (Col. 3:1-3).
Notice that the verb translated "you have died" (ἀπεθάνετε) indicates that your death is a spiritual reality you must accept by faith. You don't "try to die" to the flesh, since that is the fool's errand of man's "religion." No, you trust that God has killed the power of sin and death on your behalf and imparted to you a new kind of life power (John 1:12; Eph 2:5).
Because you partake of an entirely greater dimension of reality, namely, the spiritual reality hidden from the vanity of this age, your life is likewise hidden from this world (Col. 3:4). Therefore we are instructed to consciously focus our thoughts (φρονέω) on the hidden reality of God rather than on the superficial and temporal world that is passing away: "For we are looking not to the things that are seen but to the things that are unseen. For the things that are seen are transient (i.e., "just for a season," καιρός), but the things that are unseen are eternal" (2 Cor. 4:18).
Just as you must trust and accept that Yeshua was crucified for you, identifying with you, taking your place in judgment, exchanging his life for your own, so you must trust and accept that you have been crucified with him, and that your old life was taken away and replaced with a new, indestructible nature of his resurrection life. In other words, a union is created where his "for me" is answered by my "with him." Χριστῷ συνεσταύρωμαι– "I already have been crucified in Messiah" (Gal. 2:20).
Indeed the two go together: to trust in the finished work of Messiah as being for you is to trust in his finished work being within you... When he died on the cross for you, which sins didn't he bear on your behalf? which remedy did he leave unfulfilled?
Hebrew Lesson
Psalm 73:24 reading (click):
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Noah and Yeshua...
[ The following entry concerns this week's Torah reading, parashat Noach... ]
10.27.22 (Cheshvan 2, 5783) The name "Noah" (i.e. Noach: נֹחַ) comes from the root nacham (נָחַם), meaning to comfort. Other Hebrew words that use this root include nichum (compassion), nuach (rest), and menuchah (rest from work). Noach's very name foreshadowed the coming of Yeshua. His father Lamech (meaning "powerful one") regarded Noach as a deliverer who would comfort us from the ravages of the curse (Gen. 3). In like manner it was prophesied that Yeshua would give us everlasting rest: "His rest shall be glorious" (Isa. 11:10), and He offers rest to the weary (Matt. 11:28, Heb. 4:9). His sacrifice on the Cross at Moriah undoes the kelalah (curse) over the children of Adam. Indeed, His life, sacrifice, and resurrection was like a "magic spell" that "spoke backwards" the sin of the "First Adam" - and by means of His deliverance the power of the curse was forever broken (Gal. 3:13, John 3:14, 2 Tim.1:10; Heb. 2:14; Heb. 9:27-28; 1 John 3:8, Rev. 22:3). By means of His Spirit we are given an everlasting comfort (John 14:16).
In the days of Noach "all flesh had corrupted his way upon the earth" (Gen. 6:5, 11), but Noach "found grace in the eyes of the Lord" (Gen. 6:8). This is yet another foreshadowing of the Father's choice of Yeshua as the uniquely Righteous Deliverer of the world (Matt. 3:17). Noach was from the godly line of Seth of whom would descend the Promised Seed of the Woman (see the Gospel in the Garden and the Seed of Abraham). Of Noach it was said that he was ish tzaddik (a righteous man) who was tamim (blameless) in his generation: Et-haElohim hithalekh-noach - "Noah walked with God" (Gen. 6:9). Likewise Yeshua was entirely tzaddik (Rom. 5:19, Heb. 4:15, 1 Pet. 3:18; 1 John 2:1), blameless (Heb. 4:15, 1 Pet. 3:18), and One who walked with God (John 5:19, John 8:28, etc.). For this reason the New Testament calls Noah a "herald of righteousness" (2 Pet. 2:5).
Just as Noach's obedience to God saved a remnant from all the earth, so did Yeshua's obedience result in "the saving of his house" (Heb. 11:7). And just as God "blessed Noach and his sons" (Gen. 9:1) and with them established His covenant, so in greater measure was this fulfilled in the Person of Yeshua, who provides all spiritual blessings to those whom He calls his brethren (Eph. 1:3, Heb. 13:20; Heb 2:11). Yeshua is indeed the "righteous man" who saves us in the true teivah (ark), the shelter of God's grace.
"Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it." - Yeshua (Matthew. 7:24-27)
Noach's teivah ("ark") had God Himself as its designer (Gen. 6:15f), and salvation in Yeshua is by God's design (Jonah 2:9; Eph. 1:9, 1:11). Noach's ark contained only one door (Gen. 6:16), just as Yeshua is the only door to salvation (John 10:9). Noach's ark contained three levels (Gen. 6:16) and salvation has three own experiential levels (2 Cor. 1:10): past, present, and future. In the past (at Moriah) Yeshua delivered us from the penalty of sin; in the present, He is delivering us from the power of sin; and in the future He will deliver us from the very presence of sin. From Noach's hand was given the sign of the dove, a symbol of peace and the abiding presence of the Spirit of God.
Hebrew Lesson:
Isaiah 40:1 reading (click):
The Greatness of Noah...
[ The following is related to our Torah reading for this week, parashat Noach... ]
10.26.22 (Cheshvan 1, 5783) The Torah describes Noah as אִישׁ צַדִּיק / ish tzaddik: "a righteous man," who was "blameless in his generation" (תָּמִים הָיָה בְּדרתָיו), and a man who "walked with God" (אֶת־הָאֱלהִים הִתְהַלֶּךְ־נחַ). Noach matza chen be'einei Adonai: "Noah found grace in the eyes of the LORD" (Gen. 6:8).
Moreover the New Testament affirms Noah's greatness as a tzaddik: "By faith Noah, when he was warned about things not yet seen, with reverent regard constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith" (Heb. 11:7). Noah is called a "preacher of righteousness" (δικαιοσύνης κήρυκα) who faithfully completed the incredible task of constructing an enormous place of refuge to deliver life from God's judgment (2 Pet. 2:5).
The "ark" (i.e., teivah: תֵּבָה) that Noah built was not a ship that had a rudder but rather a box-shaped vessel designed simply to rise above the deluge of the flood (mabbul: מַבּוּל) to be carried up by God's providence. Spiritually understood, then, an "ark" represents a vessel completely surrendered to God's care, and the "Torah of the Ark" (תּוֹרַת הַתֵּבָה) teaches that we must cast ourselves upon the waters of the Father's great mercy (אֲבִי הָרַחֲמִים) and completely trust that He will guide our passage through the storms of this life (1 Pet. 5:7). It is a great example of faith in God during these days of "Covid" and political unrest...
Noah trusted in the unseen love and care of his Heavenly Father, despite circumstances that were incomprehensibly dreadful... Like all the other tzaddikim, Noah "walked by faith, not by sight" (2 Cor. 5:7) while looking forward to a "new heavens and earth" (2 Pet. 3:11-15). Yes, of course father Abraham was a marvelous tzaddik who was greatly tested when he offered his beloved son of promise during the Akedah, trusting in the LORD's heart and good will to rectify all things, but we should not underestimate the greatness of Noah's faith, as he labored for over 100 years building the ark without any physical evidence that the great cataclysm would come. Moreover, it would do well for the rabbis to celebrate Noah's example and to remember that Abraham himself owes his life to Noah's obedience of faith, since Abraham is a direct descendant from him through his son Shem (Gen. 11:10-32).
The story of Noah reminds us that the great Day of the Lord (יוֹם־יְהוָה הַגָּדוֹל) will surely come (2 Pet. 3:10) and indeed is drawing near (Zeph. 1:14). Yeshua himself forewarned that the spiritual condition of the world would be one of anarchy and moral chaos wherein the wickedness of humanity would be great, and that "every design of the thoughts of people's minds would be full of evil continually" (Gen. 6:5). As in the days of Noah, in the midst of worldwide corruption, our Messiah will return in final judgment (Matt. 24:37-38; Luke 17:26-27). Maranatha - Even so, come Yeshua Adoneinu...
Hebrew Lesson:
Genesis 6:9b Hebrew reading (click):
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Note: For more information, see "The Greatness of Noah" article.
Light of the Conscience...
[ "For when the Gentiles, who have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shows that the work of the law is written in their hearts, their conscience also bearing witness, and their thoughts either accusing or else excusing them..." - Rom. 2:14-15 ]
10.26.22 (Cheshvan 1, 5783) In the Torah we discover a special verse that identifies the struggle we all have with sin in our lives. It appears early in the book of Genesis concerning God's appeal to Adam and Eve's firstborn son Cain, who was envious of his brother Abel. When Cain was upset that God had "looked upon" (i.e., accepted) Abel's offering of a lamb but had overlooked his own offering of fruit, he was angry and became downcast. We then read: "So the LORD said to Cain, 'Why are you angry? and why is your face fallen? If you do well, will you not find acceptance? But if you do not do well, sin lurks at the door; its desire is for you, yet you must rule over it" (Gen. 4:6-7). Sadly Cain did not learn how to rule over the anger that lurked at the door of his heart, and later murdered his brother Abel...
And God makes the same appeal to each of us: "Why are you so angry? Why are you downcast? If you do well, will you not find acceptance? But if you do not do well, sin lurks at the door; its desire is for you, yet you must rule over it." Amen, we say, but how are we to understand this admonition? How can we learn to overrule sin within our own hearts?
Let's think this through a bit. First of all we know that sin is doing what is contrary to God's will (1 John 3:4), and we also know that God has endowed the soul with a "conscience" that convicts us when we do something wrong (Rom. 2:15). When we realize that we have sinned we feel down, or have a "fallen face" (פָּנִים נָפלוֹת). When we feel ashamed when we do something wrong, we should understand that this painful feeling is meant to correct us and turn us back to the good. The conscience is a great gift from heaven because it serves as an intuitive or inner guide that instructs us about what is right and what is wrong -- and how we should live our lives. Indeed, both the Hebrew word for "conscience" (i.e., matzpun: מַצְפוּן) and the word for "compass" (i.e., matzpen: מַצְפֵן) come the root idea of a hidden source of guidance (צפן) that will direct the way we should go. The Greek word for "conscience" used in the New Testament is "sun-eideisis" (συνείδησις), a word that means perceiving something in relation to a known standard of measurement, particularly knowing the rightness or wrongness of an action in light of God's moral law that is revealed within the heart (Rom. 2:15). Conscience is the awareness of moral truth; it is part of the image of God within us that is grounded in logic and reason. The Apostle Paul testified that he relied upon the "inner light" of conscience to guide his behavior: "And herein do I exercise myself, to have always a conscience void of offence toward God and toward men" (Acts 24:16). The conviction of the conscience bears witness to the spirit of truth (Rom. 9:1).
Conscience serves as an inner witness of the LORD God our Creator, who demands that we live as righteous people according to the direction (i.e., torah) of his moral authority. All people intuitively know they are morally accountable for what they do, but not everyone lives consciously before the divine Presence, in dialog with his or her conscience. Disregarding the voice of conscience is to disregard God, and conversely listening to its voice is to related to him. In this connection Kierkegaard said: "To have a conscience is to have a relationship in which you, as a single individual, relate yourself to yourself before God," by which he meant that our consciousness of moral reality, and our inner dialog within ourselves, is the mode by which we come to know ourselves before God.
When moral truth is suppressed or denied, however, or when conviction for sin is dismissed or ignored, a terrible thing begins to happen. The soul itself goes into exile and becomes deranged. If one good deed leads to another, so one sin leads to another, but a life of ongoing sin that is repeatedly denied or suppressed produces a spiritually lethal state wherein God may "give the soul over" to its godless desires and its chosen inner darkness. A "seared conscience" is one that is no longer able to detect the prompting of the inner voice of moral truth. Such a conscience is "cauterized" and made dead to the truth.
Tragically we see the effect of a seared conscience in our world every day. Hatred, rage, acts of murder; mass shootings, sexual perversion and violence, addictions, obsessions, and so on, are all prevalent in a godless world that has lost its ability to know what is right and what is wrong. The ongoing deception of political, educational, scientific, and other leaders inevitablly evokes divine judgment on cultures that do not promote godly virtue. It is hardheartedness and inner depravity that seeks to justify the extinguishment of shame at the price of honesty and truth... The Bible warns us of false teachers who are mouthpieces of evil, and the world system is filled with such teachers who suppress the truth for the violence of the lie. Think of the deceptive mass media and its systematic practice of disseminating lies...
Sin "lurks at the door" waiting for the heart to open to its lying seductions. In Jewish thinking, the inner urge to sin, what Christians sometimes call the "sin nature," is personified as an alien force that desires access to your soul. This evil impulse to do what is wrong is called the "yetzer ha'ra" (יֵצֶר הַרַע), or the imagination of evil. The sages came up with the term as they discussed the phrase "the imagination of the heart of man [is] evil" (יֵצֶר לֵב הָאָדָם רַע) during Noah's generation (Gen. 6:5, Gen. 8:21). The phrase "yetzer lev" refers to the urge the imagination uses to incline the will, whether to do good or to do bad. For instance, yetzer lev can refer to both the imaginative urge of a potter before he forms a vessel, or it can refer to the form of a graven image or idol. The Jewish concept of yetzer ha'ra is often thought to be a weakness of the soul that is liable to the urge to do something evil. This is similar to Christian thinking regarding our inherited "sin nature," or the indwelling desire to sin that is the result of our guilt and shame. In the New Testament, however, we read that the devil walks about as a roaring lion, seeking to "devour" human souls (1 Pet. 5:8), and this picture goes beyond the idea that evil is the result of fallen sinful nature alone. Recall that our verse reads: "sin lurks at the door; its desire is for you, yet you must rule over it," and this personification suggests that there exists an alien force that seeks access to the human heart in order to entice its sinful nature in contempt of God's moral law. "It's desire is for you" can also be read as "his desire is for you" (אֵלֶיךָ תְּשׁוּקָתוֹ), and that is what the devil does, after all: he "devours souls" -- he hungers for them to join him in his lost estate of perdition...
The Lord promises us victory over our own inclination to sin as well as the outright temptations of the devil if we will sincerely yield to him: "Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you" (James 4:7-8). Put on the armor of God (Eph. 6:11-18). "No temptation has overtaken you that is not common to man, but God is faithful, who will not permit you to be tempted above what you are able to bear; but will with the temptation also make a way to escape (τὴν ἔκβασιν), that you may have strength (i.e., δύναμις) to endure it" (1 Cor. 10:13).
If a "seared conscience" is one that is unfeeling and dead to moral truth, a godly conscience is one that is tender, sensitized, and fully alive to moral reality. We can learn to heighten our awareness of moral truth by means of the study of Scripture, as it says "All Scripture is given by the breath of God (i.e.,θεόπνευστος) and is profitable for teaching, for conviction, for correction, and for instruction in righteousness" (2 Tim 3:16). Of course Yeshua is our Lord, our Master and our guide, and therefore we should study his words about the righteousness of the law, the rule of the kingdom, our duty to practice works of love, and so on. The traditional study of Jewish ethics, called "musar," can also provoke us think about how to live our lives as tzaddikim, or righteous people (Psalm 1:1-3).
The Hebrew word "chinukh" (חִנּוּךְ), "education," shares the same root as the word "chanukah" (חֲנֻכָּה), meaning "dedication." Unlike the Greek view that regards education as a pragmatic process of improving one's personal power or happiness, the Jewish idea implies dedication to God and the willingness to be partners with Him on the earth. Disciples of Yeshua are therefore called "talmidim" (תַּלְמִידִים) -- a word that comes from "lamad" (לָמַד) meaning "to learn" (the Hebrew word for teacher is "melamad" (מְלַמֵּד) from the same root). In the New Testament, the word "disciple" is μαθητής, a learner or a pupil of a διδάσκαλος, or a teacher. I mention all this because true education is foundational to being a disciple of the Messiah, and moral education is a large part of that education.
Let us go back to where we started: "If you do well, will you not find acceptance?" The Hebrew for "do well" here (i.e., yahtav: יָטַב) means to be glad or joyful, to have inner peace and confidence because our conscience attests that we are approved of God. We will then find "acceptance," or she'eit (שְׂאֵת), a word that comes from the verb "nasa" (נָשָׂא) meaning to be lifted up or elevated. When we honor God's truth, we will experience true self-acceptance because God himself will lift up our hearts. And that is the source of our power to withstand temptations of sin, namely knowing that God has accepted us and gives us his shalom. We turn to God and know him as the "friend of sinners" who loves us with everlasting love...
O precious Lord, "cause me to me hear your lovingkindness in the morning, for in You do I trust; cause me to know the way I should go, for I lift up my soul to you." Amen.
Hebrew Lesson
Psalm 143:8 Hebrew reading (click):
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Breath of your Life...
10.25.22 (Tishri 30, 5783) "And the LORD God formed man of the dust of the ground, and he breathed into his nostrils the breath of life (i.e., nishmat chayim: נִשְׁמַת חַיִּים); and man became a living being" (Gen. 2:7). We learn from this verse that man's neshamah (soul) comes from the very breath of God. Just as the body returns to dust, so the neshamah returns to God. The neshamah - not the body - is what is essential to our being, and that is why the sages regard the day of one's death as better than the day of one's birth (Eccl. 7:1). The Apostle Paul also regarded the godly discipline of the soul to be of greater value than discipline of the body: "For bodily exercise profits a little, but godliness (i.e., chassidut: חֲסִידוּת) is profitable for all things, having promise of the life that now is and of that which is to come" (1 Tim. 4:8).
The 613 commandments of the Torah are distilled to the principle: "A righteous person finds life through faith" (Hab. 2:4), which means that education of our soul in matters of faith is the essential task of our life in this world, and indeed, it is education for eternity!
Hebrew Lesson
Prov. 4:23 Hebrew reading (click):
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Personal Update: Please remember this ministry in your prayers, friends. It has been a sore battle the last few years, and it is challenging to keep the momentum going. I take comfort that the Lord sees and knows what we are up against, though I appeal for prayers that this ministry will persevere, according to God's will. Thank you and shalom.
The Secret Blessing...
[ "We know that if God should put to the test our faithfulness to him, we know well that at the moment of testing, he himself must hold on to us, that is, we know that at bottom we are unfaithful, and that every instant it is he who at bottom holds us." - Kierkegaard ]
10.25.22 (Tishri 30, 5783) "But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly" (Matt. 6:6). Yeshua did not want outward shows of spirituality or religion (Matt. 15:8; Luke 18:10-14). The rabbis called for public displays of repetitive prayers, but Yeshua taught that true prayer is a matter of intimate passion within the heart, and that the most powerful intercessions were made with ruach ha'koshesh - "groanings that cannot be uttered"(Rom. 8:26). Instead of reciting prayers for the sake of ceremony or man's approval, he instructed us to pray "secretly" to our Father who "sees in secret" (ὁ βλέπων ἐν τῷ κρυπτῷ). Indeed, Yeshua taught that the LORD is "τῷ ἐν τῷ κρυπτῷ," the one who is in the secret place, that is, hidden from outward forms, and that is why he himself came to the world in disguise (Isa. 53:2). Since there is no merit in begging God for help, the Father rewards those who pray in their brokenness and poverty of heart, and his reward is revealed divine grace expressed openly - "ἐν τῷ φανερῷ" - unhidden to heart of faith (Deut. 29:29; Dan. 2:22). God rewards those who believe and seek Him (Heb. 11:6). "He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty" (Psalm 91:1).
Ἐν τῷ κρυπτῷ - God both is, and sees, "in secret." He is in secret because he dwells in unapproachable light, whom no one has ever seen or can see" (1 Tim. 6:16), and yet he calls us to believe in the light, to walk in the light, and to be children of light (John 12:36; 1 John 1:7). We see the light in the teaching of Yeshua, by means of the Holy Spirit, though we see through a glass darkly, by analogy and riddle (1 Cor. 13:12). Some things are clear to us in this life, but much awaits to be revealed (1 John 3:2). "I have many more things to say to you, but you cannot bear them now" (John 16:12), though the Holy Spirit will give enough illumination for us to know the truth that sets our hearts free (John 16:13). "The secret of the LORD is for those who fear him, and he will show them his covenant" (Psalm 25:14).
But why does God hide this way? And why does he attend to that which is hidden or concealed (Heb. 4:13). The eye of faith sees the "invisible" things, the unseen blessing that lies behind the phenomenal realm of existence (Heb. 11:27). As Blaise Pascal said, "there is enough light for those who want to believe, and enough shadows to blind those who don't." In this present world, God "hides" so that people may seek him, for once he openly reveals his Presence, there is no longer the issue of faith (Rom. 8:24). This is part of the "mysteries of the kingdom" (τὰ μυστήρια τῆς βασιλείας), after all (Matt. 13:10-15) which presents a "two-tiered" reality, the heavenly realm of God's Presence, and the earthly realm of transience. Upon reflection we may sometimes feel lonely and bewildered in this duality, not knowing how to "mediate" or bring together the opposite poles of our experience... On the one hand life in this present world is fading away, and finitude, dissolution, and the "dust of death" seem omnipresent to our physical senses, nevertheless our hearts yearn for eternity, for unending life, and God's presence and the manifestation of everlasting significance. We long for meaning, wonder, greatness, and the peace of unconditional love, yet we find ourselves trapped within a diseased and moribund world that is filled with thwarted dreams, painful losses, harrowing vexations, and death... We hunger and thirst for real life, for salvation from our misery, but the cosmological visions of mechanistic science reveal an immense emptiness that has no goal or end, no explanation for its existence, and therefore no meaning or real hope.
God hides so that we will seek him (Jer. 29:13). This seeking involves all our heart, since we will not seek God until we understand the inner crisis. It is not enough to know right words of theology, since we must learn to think the right way, and this comes at the cost of struggle, wrestling, and testing. We cannot rely on reason alone to guide us, for that relegates beauty, mystery, and hope into oblivion; nor can we dismiss reason, for then faith becomes absurd and ridiculous. We must find a delicate balance: "faith seeking understanding," knowing when it is right to question, to doubt, and to analyze, and when it is right to affirm, to submit, and to surrender. Reason is a servant of something more fundamental, namely the heart or the will; it is activated at the stir of the soul's desire.
Hebrew Lesson
Psalm 19:12 reading (click):
Seeing the yet-unseen...
[ The following entry concerns this week's Torah reading, parashat Noach... ]
10.25.22 (Tishri 30, 5783) Just as Noah foresaw the great cataclysm to come, so we are to understand that the world above our heads and under our feet is destined to destruction, as we likewise await the promised world to come: "Lift up your eyes to the heavens, and look at the earth beneath; for the heavens vanish like smoke, the earth will wear out like a garment, and they who dwell in it will die in like manner; but my salvation will be forever (וישׁוּעָתִי לְעוֹלָם תִּהְיֶה), and my righteousness will never be dismayed" (Isa. 51:6).
This idea is repeated in the New Testament: "For as were the days of Noah, so will be the coming of the Son of Man" (Matt. 24:37). "But the Day of the LORD will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed. Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the Day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn? But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells. Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish and at peace" (2 Pet. 3:10-14).
In light of all this, we look not to the things that are seen but to the things that are unseen. "For the things that are seen are transient, but the things that are unseen are eternal... For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. Therefore we are strangers and exiles on the earth, looking forward to the city that has foundations, whose designer and builder is God" (2 Cor. 4:18; Rom. 1:20; Heb. 11:10,13).
Faith sees the unseen; it reckons and thereby apprehends God's promise as a present reality. Our father Abraham was promised descendants as numerous as the stars in the sky or sand on the seashore, despite the fact that he was an old man and his wife had long past the age of bearing children. Abraham believed in the One who gives life to the dead and - καλοῦντος τὰ μὴ ὄντα ὡς ὄντα - "calls into existence the things that do not exist as existing" (Rom. 4:17). "He staggered not at the promise of God through unbelief but was strong in faith, giving glory to God; and being fully persuaded that, what He had promised, He was able also to perform: And therefore it was imputed to him for righteousness" (Rom. 4:19-22).
Hebrew Lesson:
Genesis 15:6 reading (click):
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Be Anxious for Nothing...
10.25.22 (Tishri 30, 5783) If you are anxious over the latest rumor (or outrage) of the day, remind yourself that there is far more to life than what's going on in this world... "Look up into the heavens. Who created all the stars? He brings them out like an army, one after another, calling each by its name" (Isa. 40:26). The invisible things of Him are "clearly seen" by the eye of faith (Rom. 1:20; Psalm 19:1). Therefore let us refuse to agree with this world's way of seeing and its darkened visions; let us abandon the godless news of this age; and let us take every thought captive to the truth of Messiah. As it says in our Scriptures: "Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect" (Rom. 12:2).
Hebrew Lesson:
Psalm 146:8 Hebrew reading (click):
Midst of the Whirlwind...
[ "When I look deeply at the world I see a vast desert. People are like trees, yet the only one I really see is the Proprietor of all, the Almighty Himself" - Simcha Bunim ]
10.24.22 (Tishri 29, 5783) For reasons not explicitly explained in Scripture, God chose to begin creating the world in apparent chaos: תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם / tohu va'vohu ve'choshekh al-penei te'hohm: "formlessness and emptiness and darkness was upon the face of the deep" (Gen. 1:2). The Torah commentator Rashi here notes that the word tohu (תֹהוּ) signifies amazement, for a person would be utterly astonished were he present at that moment, whereas the word bohu (בֹּהוּ) signifies the inconceivable void surrounding the face of the watery depths. But note that the Spirit of God (רוּחַ אֱלֹהִים) was hovering over the depths: "The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth the Holy One, blessed be He, and by His command, even as a dove hovers over its nest" (Rashi). From such mystery and darkness God speaks and calls forth divine light, the first of all God's creations evoked by the Word of God (דְּבַר אֱלֹהִים). "And God said: יְהִי אוֹר וַיְהִי־אוֹר - yehi ohr, vayhi-ohr -"Let there be light, and there was light" (Gen. 1:3). God's handiwork in creation, then, first involved demonstrating His creation and mastery of the primordial and elemental forces: earth, water, wind, and light.
One thing we note from these dramatic opening words of Torah is that God our blessed Creator (הַיוֹצֵר הַמְּבוֹרַךְ שֶׁלָנוּ), speaks from the midst of inscrutable winds (סְעָרָה, "tempest"), demonstrating that He is the Sovereign over the seemingly chaotic world (Job 40:6, John 3:8). "Greek-minded" theology is often more comfortable with the idea of "Apollo" (the pagan ideal of harmony and order) than the apparently obscure and inexplicable ways of the LORD God of Israel. The rational mind wants some sort of "systematic theology" so that God may be explained in an orderly and logical way. The idea of mystery and equivocal language is considered problematic. There is danger here that we forget that God is called Esh Okhlah (אֵשׁ אכְלָה), a "consuming Fire" (Deut. 4:24, Heb. 12:29). His thoughts are not our thoughts, neither are His ways our ways (Isa. 55:8-9). As the prophet Isaiah also said: "I form light and create darkness (יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ), I make peace and create woe (עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע); I the LORD do all these things (אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה)" (Isa. 45:7).
We live in fearful times, chaverim. People are afraid of losing their money, their health, their freedom, and so on. But we must be careful here. The fear of "losing control" can move us to anger, yet the sages liken anger to idolatry since it denies the providence of God in our lives (i.e., hashgacha partit: השגחה פרטית). Anger over the apparent chaos of life implies that we don't really believe (or accept) that God is in control -- that He is speaking "from the midst of the whirlwind" -- and therefore we feel aggrieved and even embittered by what might happen to us. We must look to God as the Master of the storms of life and draw closer to Him in trust. The Scriptures affirm that for those who love God "all things work together for good" -- even if the present hour seems incomprehensible and even dangerous (Rom. 8:28-39).
Yeshua warned us not to live in fear of man, but rather to live in awe of God (Matt. 10:28). The worst that man can do is "kill the body" but he has no real power over the soul... Tribulation - the "squeezing of grapes" - is part of the life of faith, but we are invited to come "boldly" before the Throne of Grace (παρρησίας τῷ θρόνῳ τῆς χάριτος) to find help for our lives (Heb. 4:16). Note that the word translated "boldly" in this verse (παρρησίας) means that we can speak freely to God from the center of the chaos of our own hearts -- without fear or shame. We don't need to conceal ourselves from the Divine Light, since this is the very Light that overmasters the "tohu va'vohu" chaos of creation! Those who accept that God is in complete control of their lives are set free from the terrible burdens of fear and outrage. Abiding in ahavah shlemah (אַהֲבָה שְׁלֵמָה, God's "perfect love") means that you can let go.
May God help us all remember: חֶרְדַּת אָדָם יִתֵּן מוֹקֵשׁ וּבוֹטֵחַ בַּיהוה יְשֻׂגָּב / "The fear of man lays a snare, but whoever trusts in the LORD will be made safe" (Prov. 29:25). Note that this "fear of man" is not just the fear of external dangers but more deeply is the fear we embrace within our hearts - our own insecurity that undermines our faith.... May the LORD help us abide in His perfect love, free from the ravages of fear, anger, and anxiety. Amen.
Hebrew Lesson:
Prov. 29:25 reading (click):
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Stages of Judgment...
[ The following entry concerns this week's Torah reading, parashat Noach... ]
10.24.22 (Tishri 29, 5783) Some of the sages have said that God's judgment comes in stages. The Great Flood was preceded by four successive generations of prophets that warned of the coming cataclysmic judgment: Enoch, Methuselah, Lamech, and finally Noah. It is fascinating to understand that Adam himself was alive when Noah's grandfather Methuselah was born, so the original message of teshuvah (repentance) was an echo that came from Eden itself; moreover, consider that Abraham personally knew of Noah (Abraham was 58 years old when Noah died), and undoubtedly Noah's son Shem told him of his grandfather Lamech, who had seen and spoken with Adam himself - the man who was directly created by God alone. Later, Abraham's son Isaac also came to know Shem, Noah's firstborn son, and the legacy of the "gospel of the garden" was thereby passed on...
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The first stage of judgment occurred when people disregarded the inherent dignity of others created in the image and likeness of God. This negation of the divine characteristics of people (i.e., the image of God) led to sexual promiscuity that became rampant upon the earth: "The sons of God saw the daughters of man that they were fair, and they took for themselves wives, whomsoever they chose" (one midrash claims that the Dor HaMabul, the generation of the flood, would regularly exchange marital partners). God then gave mankind 120 years to repent from his sexual corruption or be faced with apocalyptic destruction (Gen. 6:3). Despite Noah's 120 year public building project and the preaching of his grandfather Methuselah, God's patience finally ran out (1 Pet. 3:20). God then "saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually" (Gen. 6:5). Mankind refused to repent and turn to God....
There is a tragic progression at work here. The practice of "casual" acts of lawlessness eventually led to the acceptance and practice of sexual promiscuity. This, in turn, resulted in the loss of mankind's sanctity (kedushah), since this comes from man's ability to subordinate his instinctual/emotional desires to his intellectual/spiritual life. Genuine sanctity refuses to exploit others as means to an end. Disregarding this truth cheapens and impairs the sense of self, causing disintegration of the spiritual life. As humanity became more and more fractured and stupefied, God's "like for like" judgment resulted in "giving them over" (paradidomi) to the lusts of their hearts (Rom. 1:26). (In our culture of unbridled pornographic expression and sexual immorality, we mirror such an antediluvian world view. Indeed, it is a mark of our age to be enamored with "degrading passions," with gender confusion and regularly practiced idolatry (i.e., fornication, adultery, homosexual relationships, and so on)). The final verdict of this practiced chamas (lawlessness) was the bestowal of a "depraved mind" (αδοκιμον νουν), a condition of being unable to reason properly at all. Since truth is essentially grounded in a sense of value, and value is a function of conscience, a depraved mind is literally insane from a spiritual perspective... People who are devoid of conscience are unable to reason along the lines of ethical truth at all. This promoted a cultural collusion to suppress the truth, to silence the truth-tellers, to kill the prophets, and to gag advocates for justice. Lawlessness squelches the inward voice of right and wrong within the human heart.
Hebrew Lesson:
Psalm 14:3 Hebrew reading (click):
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Enduring to the End...
10.23.22 (Tishri 28, 5783) Shalom friends. Our Lord foretold that in the "end of days" there would be perilous times -- moral, political, ethnic, and spiritual chaos throughout the world, "as it was in the days of Noah." Of Noah's generation the Torah says: "The LORD saw that the wickedness of humanity was great in the earth, and that every intention of the thoughts of his heart was only evil continually, so that it grieved the LORD to his heart" (Gen. 6:5-6). Indeed, Paul's description of the character of people before the time of the end is chillingly accurate of our present generation (see 2 Tim. 3:1-7).
With the increasing rise of anarchy and lawlessness throughout the nations, the Scriptures further foretell the rise of a governmental system that would oppress and subjugate the entire world, using surveillance systems and devices to control every aspect of life, so that no one would be able to buy or sell without being tagged as an compliant member of the system. Once a global (cashless) currency system has been established, the prophesied "man of sin" would then arise to embody the presence of Satan on the earth, in mimicry of the advent of the true Messiah.
At first this "man of sin" (איש החטא) will seem to be a man of peace but after his reign is secured, he will reveal his malice by persecuting those who still believe in the one true God, causing great tribulation, especially for the Jewish people. The rise of this "Messiah of Evil" or the "anti-Christ" will be in accordance with the great vision of the prophet Daniel, wherein the final "week" of "seventy weeks of years" is fulfilled...
Presently we are living in the "gap" between the 69th week and the 70th week of years, but we see signs that the gap is now closing, and soon the world will enter into the "tribulation" period... As things get closer to the time of great judgment (יום יהוה), followers of Messiah will be forcefully removed by God's hand (i.e., raptured) either before the tribulation proper begins ("pre-trib"), or perhaps just before the Great Tribulation period ("mid-trib"), the later view being argued because followers of Yeshua will see the advent of the man of sin (2 Thess. 2:3-4). Either way, however, God has not appointed his followers to undergo the unleashing of his wrath upon the world system during the last half of the seventieth week (1 Thess. 5:9), so "post-trib is not a sound eschatological option. The rapture will occur as we are gathered together with the LORD to meet him in the air (1 Thess. 4:16-17).
The 70th week of the vision will begin when the "man of sin" appears to make a "covenant" with the people of the world, though he will later set up an "abomination" and force all world citizens to bow down to its image (perhaps similar to Nebuchadnezzar's insanity to force people to bow down before the golden image of himself; at this time the rapture of followers of Messiah may occur). Like Daniel's three friends who refused to bow down before the image, many will refuse to comply and outright worldwide persecution of the Jewish people will take place. This is called the "time of Jacob's trouble" and the "Great Tribulation." Satan will rule only "until the end that is decreed is poured out on him" and then the great Day of LORD will seal his doom with the second coming of Yeshua (as described in Rev. 19:11-21).
So, in light of this (very brief) sketch of what is coming -- and as the world system becomes more and more tyrannical as it prepares for the arrival of the "messiah of evil" -- how are you walking out your faith? Spiritual warfare is not an option for the life of a follower of Yeshua. How are you keeping free of fear or anger? How are you preparing for the days ahead?
Remember that the evil one "lives to devour souls," as it is written: "Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour" (1 Pet. 5:8). The apostle Paul lists the panoply of armor required for our struggle: "Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication" (Eph. 6:11-18).
James the Righteous gives us remedy by saying: "Submit yourselves therefore to God. Resist the devil, and he will flee from you" (James 4:7).
We are to walk "in truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left" (2 Cor. 6:7). Let us wear the armor of light (ὰ ὅπλα τοῦ φωτός), being sober (i.e., νήφω, "calm and of sound mind") putting on the breastplate of faith and love; and for an helmet, the hope of salvation" (1 Thess. 5:8). "Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Yeshua the Messiah" (1 Pet. 1:13).
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The Month of Cheshvan....
10.23.22 (Tishri 28, 5783) On the Biblical calendar, the month of Cheshvan (חֶשְׁוָן) immediately follows the "holiday month" of Tishri, and begins Monday, October 24th (at sundown) this year. The Torah records that God brought down the Great Flood that destroyed the world on Cheshvan 17 (Gen. 7:10-11), which lasted until Cheshvan 27 of the following year (Rashi notes that the 11-day discrepancy between the 17th and 27th represents the 11-day difference between the solar and lunar calendar year). Because Noah's Flood began and ended during this month, Cheshvan is generally regarded as "mar" (bitter) and a time of judgment, especially regarding water (rain). Cheshvan always has a two-day Rosh Chodesh. Because rain is central to the health of the spring crops, on the 17th of the month those living in Israel begin requesting rain by adding ve'tein tal u'matar librakha ("and grant dew and rain for blessing") to the Amidah prayer.
יְהִי רָצוֹן מִלְּפָנֵיךָ יהוה אֱלהֵינוּ
וֵאלהֵי אֲבוֹתֵינוּ שֶׁתְּחַדֵּשׁ עָלֵינוּ חדֶשׁ טוֹב
בַּאֲדנֵינוּ יֵשׁוּעַ הַמָּשִׁיחַ אָמֵן
ye·hee · rah·tzohn · meel·fah·ney·kha · Adonai · E·loh·hey·noo
vei·loh·hey · a·voh·tey·noo · she·te·kha·deish · ah·ley·noo · khoh·desh· tohv
ba'a·doh·ney·noo · Ye·shoo·a' · ha·mah·shee·akh · ah·mein
"May it be Your will, LORD our God and God of our fathers,
that you renew for us a good month in our Lord Yeshua the Messiah. Amen."
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Parashat Noach (פרשת נח)
10.23.22 (Tishri 28, 5783) Last week's Torah portion (Bereshit) showed how the mutiny of Adam and Eve caused humanity to plunge into idolatrous chaos. The subsequent generations lost sight of the LORD and became progressively steeped in moral anarchy and bloodlust, so that "every intention of the thoughts of man's heart was only evil continually" (Gen. 6:5). After just nine generations, the LORD had grown so weary of humanity that he "regretted" (i.e., yinchem: יִּנָּחֶם) creating man and "his heart was grieved" (Gen. 6:6). However, God recognized Noach (from the godly line of Seth) as a tzaddik (צַדִּיק), a righteous man of faith, and graciously made provision to save him from the wrath to come....
Noah's father Lamech (לֶמֶךְ, "powerful one") regarded his son as a deliverer who would comfort humanity from the ravages of the original curse. Noach would give rest (נוּחַ) from the toil and vexation of life (Gen. 5:29). Symbolically Noah was a "type" of the Savior to come who would rebirth the world by giving lasting comfort and rest (for more on this, see "Noah and Jesus"). In like manner it was prophesied that Yeshua would give us everlasting rest: "His rest shall be glorious" (Isa. 11:10), just as He offers rest to the weary (Matt. 11:28, Heb. 4:9). His sacrifice on the Cross at Moriah undoes the kelalah (curse of work) over the children of Adam. Indeed, His life, sacrifice, and resurrection was like a "magic spell" that "spoke backwards" the sin of the "First Adam" - and by means of His deliverance the power of the curse is forever broken (see Gal. 3:13, John 3:14, 2 Tim.1:10; Heb. 2:14; Heb. 9:27-28; 1 John 3:8, Rev. 22:3). Yeshua is Adam ha-Sheni (האדם השני) - the "Second Adam" - the promised Son of Man. By means of His Spirit we are given an everlasting comfort (John 14:16).
Eschatologically, the "days of Noah" (יְמֵי נֹחַ) present a picture of the idolatrous conditions of the world that will prevail just before the calling up of the followers of Yeshua before the time of Great Tribulation upon the earth: "As were the days of Noah, so will be the coming of the Son of Man" (Matt. 24:37). The generation of the Flood was said to be "filled with violence" (i.e. chamas: חָמָס) caused by ignorance -- literally the "state of ignoring" moral and spiritual truth (Gen. 6:13). Because people willingly disregarded God from their midst, they arrogated to themselves divine prerogatives: אִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה - "every man did what was right in his own eyes." The resulting moral corruption and anarchy led to divine and catastrophic judgment: the world returned to its primordial state of tohu va'vohu v'choshekh: "confusion and emptiness and darkness" (Gen. 1:2). Notice, however, that despite the godlessness and lawlessness that prevailed, the "days of Noah" were not marked by overt "tribulation," since people were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, "and they were unaware" (καὶ οὐκ ἔγνωσαν) until the flood came and swept them all away -- so will be the coming of the Son of Man (see Matt. 24:38-39). In other words, the "end of the world" judgment fell suddenly and took them by surprise...
The seven day warning given to Noah further suggests the seven year tribulation period to come (i.e., Daniel's 70th week), and also the supernatural gathering of the people of God who will be carried above the prophesied worldwide cataclysm. Just as God protected Israel during the time of judgment upon Egypt, so He will protect His people from the wrath of the "great Day of the LORD" (וֹם־יְהוָה הַגָּדוֹל). But please note that "the LORD shut him in" (Gen. 7:16). Noah's teivah (ark) had God Himself as its designer (Gen. 6:15), just as salvation in Messiah is exclsuively by God's design (Jonah 2:9; Eph. 1:9, 1:11). It contained only one door (Gen. 6:16), just as Yeshua is the only door to salvation (John 10:9; 14:6). Noah's ark contained three levels (Gen. 6:16) and salvation has three own experiential levels (2 Cor. 1:10): past, present, and future. In the past (at Moriah) Yeshua delivered us from the penalty of sin; in the present, He is delivering us from the power of sin; and in the future He will deliver us from the very presence of sin. Baruch Hashem - may that day come soon!
Hebrew Lesson:
Genesis 6:9b Hebrew reading (click):
The Blessing of Divine Rest...
10.21.22 (Tishri 26, 5783) Our Torah reading for this week (Bereshit) includes the famous words recited every Friday night at the outset of the Kiddush ceremony: "Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God completed his work which he had made; and he rested on the seventh day from all his work which he had done. And God blessed the seventh day, and called it holy, because on it God rested from all his work which He created and made" (Gen. 2:1-3).
The phrase "on the seventh day God completed his work" bothered the Torah commentator Rashi, since it says in another place that all the work of creation was completed during the first six days (Gen 1:31). Rashi then asks, "What was lacking at the end of the sixth day?" And he answers: menuchah (מְנוּחָה), a word that means "rest" (from a root [נוּחַ] that means to repose, comfort, etc.). In other words, God created rest as the consummation of the creative process. Rest is something more than the cessation of activity; it is a means of renewal and reconnecting with what is most important, namely, the goal, purpose, and reason for our lives. Instead of focusing on doing things ("work"), we focus on our being and what we mean before the eyes of heaven. And that is why we "sanctify" the Sabbath day -- to set it apart as a time we attune ourselves to God and to recover the meaning why he created us in this world.
The Sabbath is therefore not a time of passive rest but rather the climax of God's creation itself. It is a picture of heaven itself, the rest and blessing of eternal life. All creation is for the sake of Messiah, which is to say, is for the sake of our salvation and union with God given through him. When Yeshua cried out "It is finished!" he signified that the work for our salvation was complete. There is a therefore a "Sabbath rest" for the people of God, for those who have entered His rest have also ceased from their works as God did from His (Heb. 4:9-10). And that's the deeper principle of Sabbath, after all: to cease from our works and to be sustained by God's grace. Shabbat Shalom chaverim.
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The Dust of God....
10.21.22 (Tishri 26, 5783) In our Torah portion for this week (i.e., Bereshit) we read more about God's creative glory: "Then the LORD God (יְהוָה אֱלֹהִים) formed the man from dust of the ground (עָפָר מִן־הָאֲדָמָה) and breathed into his nostrils the breath of life (נִשְׁמַת חַיִּים), and the man became a living soul" (Gen. 2:7).
We tend to think of "dust" in self-effacing terms; for example, repenting in "dust and ashes" expresses unworthiness and sinfulness. Yet the dust God used to form Adam was not worthless, but instead represented very fine particles of creation, a substance suspended midway between heaven and earth, almost a "spiritual matter." It is a "precious dust." This is suggested by the fact that God first intended man to be his image bearer and only then used dust as the material for that higher end.
The sages note that regarding the creation of animals, God said, "Let the earth (eretz) bring forth according to their kinds" (Gen. 1:24), but regarding man he said, "Let us make him be'tzelmeinu - in our image and after our likeness" (Gen. 1:26), suggesting that the human being is an analogy of God. Therefore God brought forth the lower animals in groups, but he created Adam as the only one of its kind, the son of God and prince of God's creation. God breathed into Adam nishmat chayim (נִשְׁמַת חַיִּים), "a living soul" (the word neshamah [נשָׁמָה] is used to describe life breathed into humans, not to animals). The LORD breathed "out of himself" to share his own spirit with mankind... Therefore your soul does not come from nature, but from God; your inner essence originates directly from the LORD. Yeshua breathes out and says to you, "Receive the Holy Spirit" (John 20:22).
The first occurrence of the Name YHVH (יהוה) concerns the creation of Adam, when the LORD breathed into him the gift of life... When Adam first opened his eyes and human consciousness was born, he immediately understood that the LORD created all things, including himself. According to midrash, Adam's first words were, יהוה מֶלֶךְ עוֹלָם וָעֶד / Adonai malakh olam va'ed: "The LORD is King for ever and ever" (Exod. 15:18). God then said, "Now the whole world will know that I am King," and He was very pleased. This was the "tov me'od" (טוֹב מְאד) moment of creation, when God saw all that He had made "and found it very good" (Gen. 1:31). Amen, this is true for us, even after the fall of humanity into sin, for Yeshua our LORD restores the lost image of God within the believing heart, as it is says: "And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man" (1 Cor. 15:49). Therefore "let everything that has breath praise the LORD! Praise ye the LORD! (Psalm 150:6).
Hebrew Lesson:
Psalm 150:6 Hebrew reading (click):
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Note: From the statement, "for the LORD God had not caused it to rain on the land, and there was no man to work the ground" (Gen. 2:5), the early sages inferred that without man, the physical world itself would be pointless... Though there was mist physically present, the providential rains of blessing needed for the cultivation of plant and animal life would be given solely for the benefit of man... The LORD God planted the garden in the east for the sake of Adam (Gen. 2:8). From the very beginning the LORD is the Fountain of living water (מְקוֹר מַיִם־חַיִּים) poured out for us.
Daily Perush Audio Podcast:
In God's Image and Likeness...
Click the graphic below to listen to an audio lesson on the Hebrew text of Genesis 1:26 and what is meant by the "image and likeness" of God:
Lingering on Bereshit...
10.21.22 (Tishri 26, 5783) Torah is an ocean, chaverim; it overflows with life and truth! I have so much I want to share with you all regarding this week's Torah portion, since it is foundational to everything else that we read in the Scriptures, but alas, time is short! There are several additional articles I have written over the years on the Hebrew for Christians web site that you can read on Bereshit, though I hope to share some more on this topic next week as well, since I don't have time to post much more before Shabbat begins. Thank you for your understanding. So let's linger for awhile on the marvels of God's creation, the tragic fall of humanity into the lethal grip of sin, and how Yeshua, the Lamb of God, redeems us from the curse and restores the glory of the original paradise by means of God's great salvation!
Temptation in the Garden...
10.20.22 (Tishri 25, 5783) When Adam was settled in the Garden of Eden (גן עדן), God instructed that he was free to eat from any tree in the Garden except from "the Tree of the Knowledge of Good and Evil" (עֵץ הַדַּעַת טוֹב וָרָע), which logically implies that evil existed before that time. After all, the knowledge of something assumes the existence of that thing, and if there was knowledge of evil, then evil would exist, at least potentially... If we understand evil (in this context) as a volitional act of disobedience to God's will, the existence of moral agency that could disobey the divine imperative must be assumed. And since the angels were created before the earth was created (Job 38:4-7), then Satan - understood to be an angelic being - had rebelled against God some time before the original prohibition was given to Adam and Eve. Good and evil are therefore terms defined in relation to the person and nature of God: that which is "good" is what God reveals as good, and that which is evil is the negation (or privation) of that good. God's inherent goodness is non-derived and absolute, however, and therefore there is no standard "above" God that determines his judgment about what is good and what is evil. God is the source of all goodness, whereas the "sitra achra" (סִטְרָא אָחֳרָא), or the "other side" of God's will, is the realm of evil or demonic powers. This is implied in the first verse of Scripture. "In the beginning God created" reveals that the basis for all truth is that God is the sole Creator of everything:
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Now some time after Adam and Eve were created, then, a mysterious being called "the serpent" (i.e., ha'nachash: הַנָּחָשׁ) appeared in the Garden tempting them to do evil by disobeying God. In the Torah we read: "Now the serpent was more "subtle" or "cunning" (i.e., arum: עָרוּם) than any other beast of the field that the LORD God had made" (Gen. 3:1). Notice that while the serpent was described as "cunning," he had carefully disguised himself as a "beast of the field" (חַיַּת הַשָּׂדֶה). In his ploy to sabotage God's crowning act of creation, he slyly pretended to be a humble animal that was curious about God's appointed king and queen over the earth. "Was it really true," the serpent began, "that God said you shall not eat from any tree of the garden?" Undoubtedly the serpent deliberately misrepresented God's will in order to set his bait. Eve responded to the question by correcting the beast, teaching him that they were allowed to eat fruit from any of the trees in the garden except for the tree in its midst. She then recalled God's commandment, saying: "You must not eat from it, and you must not touch it, or else you will die" (Gen. 3:2-3). In this connection note that Eve had misquoted the commandment by adding the prohibition not to touch the tree, something God did not say (Gen. 2:16-17). (See "Fences and Distance.")
At any rate, the serpent, seizing the opportunity to exploit Eve's overstatement, directly contradicted her understanding of the matter: "No, you shall not surely die!" He then insinuated that God's ulterior motive was to restrict access to the Tree because it would cause their eyes to be opened so they would become like God, knowing the difference between good and evil. It is telling that the serpent accused the Creator with being envious, since that is how he rationalized his own decision to turn away from God, cynically thinking that God did not want to share his glory with any other being than himself (Isa. 14:14).
The trap having been set, Eve became ensnared by doubt. First she began looking the tree over and saw that it bore pleasant fruit; then she recalled the serpent's praise of the fruit of the tree as the means of gaining god-like insight about good and evil, and finally, in her desire, she took some of the fruit, ate it, and gave some to her husband who was with her. The effect of their transgression was apparently immediate: "The eyes of both were then opened, and they knew that they were naked (i.e., arom: עָרוֹם); and they sewed fig leaves together and made themselves coverings" (Gen. 3:7).
The serpent had spoken a partial truth: their eyes were opened, but when they saw their own inner evil, they were ashamed. They went dark; they withdrew into lonely and fearful exile. They wanted to hide the truth from themselves and from God himself.
Later, when Adam and Eve heard the sound of God walking toward them in the garden, they attempted to hide themselves among the trees. The Lord then called out, אַיֶּכָּה - "Ayekah?" Where are you?, though of course he knew exactly where they were hiding. God was calling out to his lost children, asking them to turn back to him. Adam then stepped out from among the trees, covered with fig leaves, and anxiously said, "I heard your voice but I was afraid because I was naked..." (Gen. 3:10).
Recall that when God had created Adam and Eve they were "naked but not ashamed" (Gen. 2:25), but now, after their transgression, their nakedness became a source of fear. Their innocence was lost and this led them into a shattered state of anxiety and self-awareness.
The "original sin" (i.e., ha'kedamon ha'chet: הַקְּדָמוֹן הַחֵטא) is depicted as eating from the fruit of the "Tree of the knowledge of good and evil," the access of which was gained by means willful disobedience to God, and the consequence of which was separation from God, or "spiritual death." The original sin was the rejection of God as the moral Authority of reality by usurping His prerogative to define what is good and what is evil. Note that the effect of the judgment (i.e., curse) of spiritual death was "passed down" to the progeny of Adam and Eve as a lethal condition judicially derived from the original transgression in the Garden. In other words, since Adam and Eve functioned as "federal heads" of the human race, their sin was consequently imputed and transmitted to the rest of humanity, as it is written: "Therefore, just as sin came into the world through one man, and death through sin, so death spread to all men because all sinned" (Rom. 5:12).
It is interesting that the same Hebrew root (i.e., ערם) is used to describe both the "cunning" of the serpent (Gen. 3:1) and the "nakedness" of Adam and Eve after their sin (Gen. 3:7). In Satan's case, God exposed his pride which resulted in exile from the heavenly realm (Isa. 14:12-15; Ezek. 28:12-14). After his fall, the "nakedness" of Satan led to the shameless "celebration" of lawlessness and the cunning devices of evil. In the case of Adam and Eve's fall, however, the "uncovering" resulted in exile from the Garden and the shame and fear derived from their own wicked hearts. In both cases, however, the root cause of evil was pride that exalted the will of creature above that of the Creator, and in both cases the consequence of usurping God's authority resulted in judgment and spiritual death. God's judgment upon Satan, however, was irrevocable, since Satan had "nakedly" sinned before the Divine Presence in the realm of the eternal, whereas Adam's judgment was provisional until the coming of the Savior, who would overthrow Satan's claim to be the federal head of fallen humanity by means of the perfect obedience and sacrifice of the "Last Adam," the Son of Man, who would withstand the temptation of the evil one and gain the victory on our behalf. God signified the promised ransom to come by graciously clothing Adam and Eve with the skin of the first sacrificed animal, offered by God himself, in anticipation of the Lamb of God who would take away the sins of the world (Gen. 3:21).
Hebrew Lesson:
Psalm 119:37 Hebrew reading (click):
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The Root of Sin and Death...
[ The following is related to this week's Torah portion, parashat Bereshit... ]
10.20.22 (Tishri 25, 5783) The very first commandment prohibiting eating from the Tree of Knowledge of good and evil (עֵץ הַדַּעַת טוֹב וָרָע) contained all other Torah commandments by implication (Gen. 2:17). The commandments not to worship idols, not to curse God, not to steal, not to kill, not to commit adultery, not to covet, and to enforce justice all derive from this primary commandment given in the garden. After all, Adam lost awareness of God by focusing on himself (idolatry) and failed to express love and reverence for God (profanity); he took from the Tree what was forbidden (coveting/stealing) which led to his own death (killing) and his own inner promiscuity (adultery). He failed to be vigilant and exercise justice by removing the presence of the tempting snake... Notice how these implications form the basic categories of the Ten Commandments, as well as the 613 commandments given later at Sinai. Looked at the other way, all of the commandments of Torah were concentrated into this single prohibition, since had Adam refrained from eating, he likewise would have refrained from all the other sins derived from this first great transgression. Moreover, since the essence of Torah is to trust God (i.e., "the righteous shall live by his faith"), when Adam sinned, he lost faith and the exile began... The Tree of Knowledge of good and evil is really the tree of the knowledge of sin and death. Just as the law defined sin to reveal our lethal spiritual condition, so the Tree of Knowledge led to the consequence of death and the revelation of our need for healing and deliverance given by Yeshua. "The law of the Spirit of life sets you free in Yeshua the Messiah from the law of sin and death" (Rom. 8:2).
The root of sin and death is found in the desire for "the knowledge of good and evil," that is, by defining "the good" in one's own terms. It is the attempt to transcend God's authority for something beyond his sovereign good for us, and as such it denies reality and leads to exile and death. In this connection we note that the Hebrew phrase that warns of the dreadful consequence of eating from the Tree is mot tamut (מוֹת תָּמוּת), meaning "in dying you will die," which both implies the spiritual nature of death as separation from the divine life, but also the repeated experience of death – the ongoing knowledge of decay, dissolution, and loss...
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Creation and Rest...
10.20.22 (Tishri 25, 5783) The general account of creation ends: "So God blessed the seventh day and set it apart as as holy (וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ), because on it God rested (i.e., shavat: שָׁבַת) from all his work that he had created to do" (Gen. 2:3). Here we note that rest (i.e., shevat: שָׁבַת) should not be thought of as idleness, that is, the mere cessation of work, since the divine rest is blessed and introduces a higher-level of existence, above the natural realm.
This is likened to the "hidden blessing" that no manna fell on Sabbath so that what had been accrued could be used at that time (Exod. 16:25). The midrash says here that God rested only from the "work of this world," but not from the work of heaven, that is, the ongoing work of sustaining creation by the word of his power, caring for the righteous and judging the wicked, feeding the birds and watering the lilies of the field (Matt. 6:26-29, Heb. 1:3; Col. 1:16-17). "Yea, He that keeps Israel shall neither slumber nor sleep" (Psalm 121:4). Therefore it was on the Sabbath day that Yeshua asked the paralytic man, "Do you want to be healed?" and then instructed him to take up his mat and walk (John 5:1-9). To those religious gatekeepers who accused him of "breaking the Sabbath" because he did this, Yeshua said, "My Father is working until now, and I am working too," a statement that enraged them, since they understood that Yeshua was making himself equal with the LORD God Himself (John 5:17-18).
Hebrew Lesson:
Deut. 5:12 Hebrew reading (click):
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But what about the matter of Sabbath observance? Did Yeshua "break the Sabbath" as he was accused or did he rather have a different understanding of its true meaning? When he was criticized by the Pharisees for allowing his disciples to pick some grain from the fields on the Sabbath, he responded that the Scriptures themselves testified that King David "broke the commandment" by eating the sacred bread reserved for the priests (i.e., the "showbread"), and noted that the priests likewise "profaned" the Sabbath by performing their avodah (service) at the Temple (Matt. 12:1-5). Yeshua then stated that "someone greater than the Temple is here" and went on to chastise his accusers by pointing out that the deeper principle of the Torah is to show mercy before sacrifice (see Hos. 6:6, Psalm 51:16-17, Prov. 15:8, Matt. 9:13, etc.). As the very "Lord of the Sabbath" (i,e., אֲדוֹן הַשַּׁבָּת, Matt. 12:8), Yeshua sanctioned acts of mercy and compassion to be performed on the consecrated day of rest. Indeed, just as the law permitted a male to be circumcised or an animal to be pulled out of a well on this day, for all the more reason should a person be healed on the Sabbath (Matt. 12:11-13). The Sabbath is therefore not a day of (static) rest (or "non-doing") but is a means of providing rest for others by doing gemilut chasadim, that is, acts of chesed and mercy.
Again, the Pharisees and religious authorities had confused the "inner" with the "outer" and made a category mistake, and therefore Yeshua axiomatically said: הַשַּׁבָּת נֶעֶשְׂתָה לְמַעַן הָאָדָם וְלֹא הָאָדָם לְמַעַן הַשַּׁבָּת - "the Sabbath was made for man, and not man made for the Sabbath" (Mark 2:27). Of our Savior it was prophetically said: "Out of the ground that the LORD has cursed, this one shall bring us comfort (נָחַם) from our work and from the painful toil of our hands" (Gen. 5:29).
Design and Substance...
10.20.22 (Tishri 25, 5783) The Torah begins: "In the beginning God created the heavens and the earth, and the earth was tohu va'vohu (תֹהוּ וָבֹהוּ) - without form and empty - and darkness was over the face of the deep..." (Gen. 1:1-2). The sages comment that knowing that God created the heavens and the earth makes us realize that by themselves earthly things are without purpose and substance, since life in the natural world is havel havalim (הֲבֵל הֲבָלִים), "vanity of vanities," apart from the design (i.e., form) and the substance of God. Faith in the upper "world" of God, that is, the heavenly realm, therefore evokes a sense of discontent and longing within the soul, and the temporal world and its pleasures will seem distracting and empty by comparison. This lack of form and emptiness was part of the original design of creation, however, since it was after God had created the universe that "he saw everything that he had made, and behold, it was very good" (Gen. 1:31).
Just as we cannot see light but by means of it we see other things, so with Yeshua, the Light of Life, the Form and Substance of God... By His illumination we are able to see the spiritual reality of God's Presence and invincible love... Yeshua is "the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power" (Heb. 1:3). He is the Fountain of Life: by his light we see light (Psalm 36:9). Amen, God is light, and in Him is no darkness at all (1 John 1:5).
Hebrew Lesson:
Psalm 36:9 Hebrew reading (click):
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Note that some Torah teachers claim that there was a "gap" in time between Gen. 1:1 and 1:2 in which the devil rebelled and a cosmic war between good and evil occurred that resulted in the fall of Satan. According to this view, God "started over" by saying yehi ohr, "Let there be light" (Gen. 1:3). There is no textual evidence for such a gap, however, and indeed there are reasons to reject this view as mistaken. First, the Ten Commandments state that God created all that existed - including time, space, angels - in six days (Exod. 20:11; John 1:3). Second, the devil could not have fallen before the creation since he was created "an anointed covering cherub" while in the original paradise (see Ezek. 28:13-15). Third, the taunt of the fall of the King of Babylon prefigured the fall of Satan, where the pride of the evil one was exposed: "You said in your heart, 'I will ascend to heaven; above the stars of God I will set my throne on high; I will sit on the mount of assembly in the far reaches of the north; I will ascend above the heights of the clouds; I will make myself like the Most High' (Isa. 14:13-14). Notice that the desired ascent was above the stars, above the clouds, and so on, all of which were created when God made the expanse (Gen. 1:14-18). Finally, the Scriptures state that there was no sin or death until man brought them into the world (Rom. 5:12), and, since Torah tells us that God declared everything was "very good" (הִנֵּה־טוֹב מְאֹד) at the end of the sixth day of creation (Gen. 1:31), it seems clear that Satan must have fallen after Adam was created.
The Song of Desire...
10.20.22 (Tishri 25, 5783) The midrash says that the first word of the Bible, the Hebrew word "bereshit" (בְּרֵאשִׁית), can be arranged to spell shir te'ev (שִׁיר תְּאֵב), meaning the "song of desire." This is the holy plea sounded by all of creation to be made whole, healed, and ultimately perfected. As it says in our Scriptures: "For the creation was subjected to futility, not willingly, but because of him who subjected it in hope" (Rom. 8:20). Therefore when we take hold of Yeshua's heart, vision, and mission, we partake in the repair of the world (תיקון עולם) by testifying of God's healing love given in Messiah. We begin and end our journey to life with the "song of desire" on our lips – that is, with our heart awakened to its need for God. As it says: "The LORD is near to all who call on him, to all who call on him in truth. He fulfills the desire of those who fear him; he also hears their cry and saves them" (Psalm 145:18-19).
Hebrew Lesson:
Song 7:10 Hebrew reading Lesson (click):
The Gospel in the Garden...
[ We always read parashat Bereshit on the Sabbath following the holiday of Simchat Torah, and therefore it begins Torah reading for the new Jewish year.... Right at the outset of the narrative of the Torah, then, we will read about the "proto-euangelion," or the "first gospel" message of God's redemption given through the Promised Seed of Eve... ]
10.20.22 (Tishri 25, 5783) The very first prophecy of the Torah concerns the promise of the coming "Seed of the woman" who would vanquish the serpent (nachash) that had originally tempted and deceived Eve (Gen. 3:15). This prophecy is sometimes called the proto-euangelion ("first gospel"), since it is the starting point of all subsequent prophecy and redemptive history revealed in the Scriptures. Indeed, since the mystery of the Incarnation of God the Son (the "Son of Man") is foreshadowed here, this prophecy is linked to the original woman, Eve. Just as Eve became a carrier of the corruption of human nature by heeding the voice of the tempter, so she would be the carrier of God Himself for the deliverance of mankind through the advent of the Redeemer. In the tragic aftermath of the transgression of the first man and woman, then, God first announced His unfailing redemptive love for the human race that would culminate in the birth, sacrifice, and resurrection of Yeshua our Savior and Deliverer - "born of a woman, born under the law" (Gal. 4:4).
Our restoration begins with God's love and passion. God's first question to Adam after he broke covenant was: "Where (אַיֶּכָּה) are you?" - the voice of a loving Father in search of his son (Gen. 3:9). Of course God knew exactly how his son was attempting to hide, though He almost acted as if He was unwilling to believe that he would betray his love by disobeying His commandment. Therefore God's poignant question was directed to Adam's heart: "Oh my son, how did you get to this place?" God was giving Adam an opportunity to turn back to Him, to confess the sin, to undergo teshuvah, to become reconciled... This is the necessary prelude to any honest relationship with God.
Recall that the original promise of the coming Savior was given within the context of the curse and judgment upon Satan: "I will put enmity between you and the woman, and between your seed and her seed; he shall crush your head, and you shall crush his heel" (Gen. 3:15). That God's promise was first directed to Satan is surely by design, since he "left his first estate" by becoming the "monster in the garden" and was therefore primarily responsible for the transgression of Adam and Eve in the first place (Ezek. 28:13-15,19). The promise delivered to Satan was therefore one of coming retribution and divine judgment: Evil would not have the last word in the matter of mankind, and therefore Satan's schemes would be avenged by God in the fullness of time (Gal. 4:4-5). Notice, however, that Adam and Eve were not yet judged for their sin when the LORD God gave the promise of the coming of the Redeemer. Before a word of judgment was directed toward them, God's love and light was already revealed. Indeed, immediately after their judgment was pronounced, "the LORD God made tunics of skin for Adam and his wife and clothed them" (Gen. 3:21) - a clear picture of being compassionately "robed in righteousness" imparted by an innocent sacrifice. The very first sacrifice recorded in the Torah - performed by God Himself - prefigured the coming redemption by the "seed of the woman" who would die as a substitutionary sacrifice for their sins, and therefore Yeshua is rightly called "the Lamb slain from the foundation (or beginning) of the world" (Rev. 13:8). This further explains why Eve's son (Abel) offered a blood sacrifice that was accepted by the LORD, whereas Cain's offering the "fruit of the earth" was rejected.
The very first prophecy of Torah therefore describes - in the most succinct form - the coming of the Savior and the great conflict of the ages. First, God declares that He would put enmity (אֵיבָה) between Satan and the woman. This enmity, or "hostile hatred," was based on the memory of Eve's misguided trust she evidenced in the garden. When Eve first sympathetically listened to the lies of the nachash (serpent), she immediately began her descent into exile and became a temptress herself. Her first step toward sin was a gullibility or openness that ultimately resulted in a lack of trust of God (which is part of the reason why we must be saved by trusting, as a "like-for-like" reversal of the original sin). At the very dawn of human history, then, we see that "truth" (אֱמֶת) apart from God (א) leads to death (מֵת). Eve was deceived because of Satan, but Adam deliberately chose to disobey God (2 Cor. 11:3; 1 Tim 2:14). In response to her teshuvah (repentance), God blessed Eve before He judged her by imparting to her a God-given hatred for Satan and his lies, as well as the promise that she would take part in the birth of the Savior of mankind. The first promise of the gospel, then, focused on the woman and her role in the coming redemption. Notice that Adam later renamed his wife Eve (i.e., Chavah: חַוָּה, the "mother of life") as an expression of his faith that the promised seed would come through her.
וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה
וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ
הוּא יְשׁוּפְךָ רֹאשׁ
וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב
ve·ey·vah a·sheet be·ne·kha oo·vein ha·ee·shah
oo-vein zar·a·kha oo-vein zar-ah
hoo ye·shoof-kha rosh
ve·a·tah te·shoo·fen'·noo a·keiv
I will put enmity between you and the woman,
and between your offspring and her offspring;
he shall crush your head, and you shall crush his heel."
(Gen. 3:15)
Hebrew Lesson:
Genesis 3:15b Hebrew reading (click):
Eve might have initially believed that her firstborn son Cain (קַיִן) was the promised Seed himself. After all, the miracle of birth surely came as a great shock to her, and Eve's faith in God's promise that through her seed would come the deliverer was doubtlessly upon her heart at this time. When Eve called her son "Cain" (wordplay from the verb kana (קָנָה), "to get"), she was expressing her faith in God's promise: קָנִיתִי אִישׁ אֶת־יהוה / kaniti ish et-Adonai, "I have gotten a man - namely, the LORD" (Gen. 4:1). Eve's faith was obscured by the translators, however, who rendered the Hebrew as "I have gotten a man with the help of the LORD" (i.e., they inserted the idea of "help" and translated the particle et (את) as "with" rather than as the direct object marker for the verb). The ancient Jewish targums, however, agree with the original Hebrew. For example, Targum Yonatan reads: "I have gotten a man - the Angel of YHVH." Surely Eve, the first mother of humanity, was endowed with great wisdom from God, especially after she turned to Him in repentance after her disobedience. The straightforward reading of her words, then, expressed her hope that the LORD Himself would be made a man...
Despite her hope that Cain was none other than the God-Man and promised Deliverer, Eve's hopes were dashed when it became clear that her son was of the seed of Satan (1 John 3:12). His younger brother Abel (הֶבֶל) was a shepherd who evidenced faith in the promise of the coming redeemer by offering blood sacrifice (Gen. 4:3-5). Abel was persecuted and finally murdered by his brother Cain "because his own deeds were evil and his brother's righteous." Their spiritual conflict is indicative of the ongoing warfare between the "sons of darkness" and the "sons of light."
The murder of Abel necessitated that the coming seed would descend through another child, and therefore the Torah describes the birth of Seth (שֵׁת, lit. "appointed"), the third son of Adam and Eve. The Scriptures further state that it was the descendants of Seth who "began to call upon the Name of the LORD" (לִקְרא בְּשֵׁם יהוה), indicating that they had faith in God (אֱלהִים) as the Compassionate Covenant Keeper (יהוה) who would redeem humanity by means of the coming seed. Seth called his firstborn son Enosh ("man"), perhaps in the hope that his child would be the promised Savior (interestingly, bar enosh (בַּר אֱנָשׁ), or "Son of Man," is the name for the Savior (Dan 7:13).
To continue reading see:
"The Gospel in the Garden: Further thoughts on parashat Bereshit."
Shavuah Tov Audio Podcast:
The Gospel in the Garden...
Our Sukka this year (click for larger photos):
Olam Malei - An Entire World...
[ "The day you were born is the day God decided the world could not exist without you." - Nachman of Breslov ]
10.19.22 (Tishri 24, 5783) God made you entirely unique, and no one else was created for the special role that you have in the overarching plan of Almighty God... Jewish tradition says that God created Adam alone as "olam malei" (עוֹלָם מָלֵא), "an entire world," to teach that each individual is of great value and significance. "Thus anyone who sustains one individual has sustained the world; and anyone who destroys one individual has destroyed an entire world" (Sanhedrin 37a). In addition, God created man as a solitary creation to remind all people that they descend from a common source: No one has a greater or better lineage or "pedigree" than anyone else. Moreover, each of us is created with a radical sense of "aloneness," a built in "hunger" for relationship and especially for God's presence. Therefore the very first commandment to Adam and Eve comes in the form of a blessing: "And God blessed them and said, פְּרוּ וּרְבו / pru urvu: "be fruitful and multiply" (Gen. 1:28). People were created to be in fellowship with others and with God, and when this is lacking, there is a profound soul hunger and need....
When you feel discouraged or anxious because of difficult times, remember how the LORD God created the world and sustains it for the sake of the revelation of his love for you... You may not understand the present moment, though you can assuredly trust that God's salvation given in the Messiah Yeshua heals you forever and ever. Declare at all times, then: "The world was created for my sake, though I am but dust and ashes." God is faithful, the great Amen of the human heart's cry. Your inner being is redeemed by God for you to experience and know the blessing of eternal life (John 17:3).
בָּרוּךְ אַתָּה יְהוָה אֱלהֵינוּ מֶלֶךְ הָעוֹלם
שֶׁהַכּל נִהְיָה בִּדְּבָּרוֹ
bah·rookh · a·tah · Adonai · E·loh·hey'·noo · me'·lekh · ha'·oh·lahm
she'·ha·kohl · nee·he·yah · bee'·de·vah·roh
"Blessed are you LORD our God, King of the Universe,
who brings about everything by His Word."
Because you are made in the image of God, you are mikdash me'at, a small sanctuary or "temple" for the LORD (Luke 17:20-21; Rom. 14:17; 1 Cor. 6:19).
Hebrew Lesson
Isaiah 43:1b Hebrew reading (click):
The Divine Light...
[ "And there was evening and there was morning, the first day" (Gen. 1:4). The sages note that the Jews start the day at night when there is darkness and fear, but when daylight comes, there is light and salvation. The wicked, however, begin with light and end in darkness. ]
10.19.22 (Tishri 24, 5783) The Divine Light (האור האלוהי) of the first day of creation (Gen 1:3) is not the same as the light issuing from the cosmic spheres. God created the sun, moon, and stars on the fourth day to demonstrate that everything in the universe was created through the light of His Word (Gen. 1:14-19). If the sun had been created before everything else (big bang), it could have been said that the world was without beginning, and the earth produced life through the influences of astronomical bodies. The Torah states that plants were created before the sun and moon to indicate that nothing can exist apart from God's sovereign will. וַיְהִ... יְהִי, yehi...vaihi: God called everything into being by the Word of His Power (בִּדְבַר גְּבוּרָתוֹ). Therefore we recite the blessing: Barukh atah Adonai Eloheinu melekh ha'olam shehakol niyah bidvaro, translated as: "Blesssed are You, LORD our God, Master of the Universe, who brings forth all things by His Word."
וַיּאמֶר אֱלהִים יְהִי אוֹר וַיְהִי־אוֹר
וַיַּרְא אֱלהִים אֶת־הָאוֹר כִּי־טוֹב
וַיַּבְדֵּל אֱלהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ
וַיִּקְרָא אֱלהִים לָאוֹר יוֹם וְלַחשֶׁךְ קָרָא לָיְלָה
וַיְהִי־עֶרֶב וַיְהִי־בקֶר יוֹם אֶחָד
vai·yoh'·mer · E·loh·heem · ye·hee · ohr · vai·hee · ohr
vai·yahr · E·loh·heem · et - hah·ohr · kee- tohv
vai·yav·deil · E·loh·heem · bein · hah·ohr · oo·vein · ha·choh'·shekh
vai·yeek·rah · E·loh·heem · lah·ohr · yohm · ve·la·choh'·shekh · kah'·rah · lai'·lah
vai·hee - e'·rev · vai·hee - voh'·ker · yohm · e·chad
"And God said, "Let there be light," and there was light.
And God saw that the light was good.
And God separated the light from the darkness.
God called the light Day, and the darkness he called Night.
And there was evening and there was morning, the first day."
(Gen. 1:3-5)
Notice that the word "light" (אור) appears five times in this passage, which prompted the sages to say there are five kinds of light, each corresponding to a book of the Torah. "Let there be light" (יְהִי אוֹר) refers to the Book of Genesis and the Divine Light of Messiah; "and there was light" (וַיְהִי־אוֹר) refers to the Book of Exodus, when during their deliverance from Egypt Israel had the redemptive light of Messiah within their homes; "God saw the light" (וַיַּרְא אֱלהִים אֶת־הָאוֹר) refers to the Book of Leviticus, which deals with the light of Messiah's sacrifice and atonement - the light of teshuvah; "God separated the light from the darkness" (וַיַּבְדֵּל אֱלהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ) refers to the Book of Numbers, when God judges evil by the truth of King Messiah; and finally, "God called the light Day" (וַיִּקְרָא אֱלהִים לָאוֹר יוֹם) refers to the Book of Deuteronomy, which enlightens the eyes of the one who loves the Messiah b'khol levavkha, with all of the heart...
Hebrew Lesson
Genesis 1:3 Hebrew reading lesson (click):
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Seedbed of Creation...
10.19.22 (Tishri 24, 5783) The Scroll of Genesis (סֵפֶר בְּרֵאשִׁית) is truly the "beginning," the "root," and the "seedbed" of all the subsequent Scriptures - including the message of the gospel and the revelation of the New Testament. In Genesis we see the creation and ruin of man through sin, but we take hold of the promise of deliverance through the coming Seed of the woman; in the Book of Exodus (שְׁמוֹת) we see God's powerful redemption secured through the blood of the Lamb; in the Book of Leviticus (וַיִּקְרָא) we encounter communion and atonement in the holy sanctuary; in the Book of Numbers (בַּמִדְבַּר) we experience the leading of God through desert places, and in the Book of Deuteronomy (הַדְּבָרִים) we are renewed by God's faithfulness before we take hold of our inheritance. Ultimately, the concluding book of the Bible, the Book of Revelation, serves as a climactic "final chapter" of the story begun in Genesis, where the Tree of Life (עֵץ הַחַיִּים) is restored to the midst of the paradise of God, and the presence of sin and death have been forever eradicated....
Everything begins with the foundational truth that Almighty God is our personal Creator (הַבּוֹרֵא). This is the first principle and axiom of all rational thinking: "In the beginning (בְּרֵאשִׁית), God created the heavens and the earth" (Gen. 1:1). Notice that the word "beginning," i.e., bereshit, comes from the word reishit (רֵאשִׁית), meaning first or best (Psalm 111:10), which does not necessarily mean "the beginning" in a temporal sense (הַרִאשׁוֹן), but rather primacy or rulership over all that exists. Indeed, the word includes the root idea of "head" (ראשׁ), which suggests the "head of all things," that is, to the Messiah, the Creative Word of God who is the "head of all beginning and authority" and through Whom and for Whom all things were created (Col. 1:16; 2:10).
Many of the traditional sages state that "in the beginning" (בְּרֵאשִׁית) refers to the wisdom of the Torah. Quoting Proverbs 8:22, these sages actually say that God created the world for the sake of Torah, what they call "reshit darko" (רֵאשִׁית דַּרְכּוֹ). In other words, wisdom (i.e., chokhmah: חָכְמָה) is personified as the Torah, the Agency of Power that created the universe. In light of the New Testament, we understand the divine wisdom personified as Yeshua our Messiah - the expression of God's will in creation... the manifestation of the "strong arm" of the LORD and his mighty power that created the enormous complexity of the universe yesh ma'ayin, "out of nothing..." Indeed, Yeshua is the "Living Torah" (ha'Torah ha'chayim: התורה החיה) and the Lamb slain before the foundation of the world - the One revealed before creation as its source and end. As it says in the New Testament: בְּרֵאשִׁית הָיָה הַדָּבָר - "in the beginning was the Word," וֵאלהִים הָיָה הַדָּבָר - and God was the Word... הַכּל נִהְיָה עַל־יָדוֹ - All things were made by Him, and without Him was not anything made that was made (John 1:1,3). Followers of the Messiah Yeshua do not worship a book, though the LORD our God is indeed the faithful Lawgiver, the Source of all truth and therefore he can never contradict the perfections of his own inner nature. Only the LORD God Almighty receives the glory of creation forever and ever (Rev. 4:11).
God "emptied himself" by freely choosing to create the universe in order to share his wisdom, glory, and love with other beings he created... All this was for the sake of the Messiah, who built the world in chesed (חֶסֶד) and who forever reigns as the King of eternal life and love.
Hebrew Lesson
Prov. 8:22 Hebrew reading (click):
Alphabet and Creation...
[ "A person has two eyes—one to see the greatness of G-d and the other to see his own smallness." - Menachem Mendel of Kotzk ]
10.18.22 (Tishri 23, 5783) The Torah begins with the letter Bet (בּ) rather than the letter Aleph (א) to denote God's humility. The letter Aleph is the first letter, the king of the alphabet, and the letter that begins "I AM" (i.e., אנכי) - the first word of the Ten Commandments. The letter Bet, on the other hand, is the second letter that means "house" or "home" (בּית). This suggests that the Torah begins with the focus not on the "I" but on creation, the household of God. And though God did not wish to be the center of attention, so to speak, Aleph and Bet together spell the word "father" (אב), that is, the One who oversees the household of the world in love. As it is written, "Every good gift and every perfect gift is from above, coming down from the Father of lights (אֲבִי הַמְּארוֹת) with whom there is no variation or shadow due to change" (James 1:17).
Aleph is a silent letter, representing God in His ineffable glory and life (אֶהְיֶה) that forever precedes all things (Isa. 44:6, cp. Rev. 22:13). Yeshua described Himself as the "Aleph and the Tav, the First and the Last" (הָאָלֶף וְהַתָּו הָראשׁ וְהַסּוֹף), the One who encompasses all Reality and gives out its strength (Aleph) before the house (Bet) of creation in sacrificial love.
Hebrew Lesson:
Psalm 100:5 Hebrew reading (click):
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