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 these various axioms are not based on 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 explained by 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. Moreover, not all that is claimed to be “good science” deserves the title. For example consider that the theory of macro evolution that 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….
Many people ascribe to “science” power 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. (C.S. Lewis: God in the Dock)
“We groan inwardly as we eagerly await our redemption…” (Rom. 8:23). We sigh deeply because we are suspended between two worlds, living in the ambiguity of an already-not-yet expectation, enduring ourselves as imperfect vessels longing for perfection, trapped between what is and what will be, seeing the unseen, yearning for healing, believing that we shall never die, even as we die (John 11:26). We are restless for our eternal home and long for God’s presence as we walk through shadowy vales, facing various temptations, whispering our prayers in the dark. And though we must learn endurance and trust in God’s sovereign purposes, our faith nevertheless compels us to cry out, “How long, O Lord?” and “Come, Lord Yeshua” (Rev. 22:20). Our ongoing challenge is to keep a positive attitude despite the struggles we face, and therefore we inwardly pray: “Renew within me ruach nachon (רוּחַ נָכוֹן) – “a spirit that says Yes” (Psalm 51:10).
Recall that before the revelation at Sinai God instructed Moses to set a “boundary” (i.e., hagbalah: הגבּלה) around the mountain with the stern warning that whoever would transgress the imposed limit would die (Exod. 19:12). But why did the LORD command this distance from the people at the time of such intense revelation? Why, for that matter, were God’s first words to Moses, “do not come closer” (אַל־תִּקְרַב הֲלֹם) when he encountered the LORD before the burning thornbush (Exod. 3:5)? In response to such questions the sages have said that there is a fundamental “dialectic” or tension at the core of our connection with God. On the one hand God is utterly holy, sacredly separate, infinitely transcendent, and entirely beyond our understanding, while on the other hand God is entirely present within creation, upholding it and providentially sustaining it, and who is near to all who sincerely call upon him (Psalm 145:18). God is both Elohim (אלהִים) – the Master of the universe and ruler of all possible worlds — the sole Creator (הַבּוֹרֵא) and the only true Judge and moral authority (הֲשֹׁפֵט הָאֲמִתִּית), yet he is also YHVH (יְהוָה), the source of our breath (Gen. 2:7; Num. 16:22), the compassionate Savior (הַמוֹשִׁיעַ), the intercessor (מַפְגִּיעַ), the Redeemer (הַגּוֹאֵל), the Healer (הַמְרַפֵּא), and Lover of our souls (חובב נשמתנו). God is both fully holy (separate) yet his glory pervades and fills the world (Isa. 6:3).
The Scriptures reveal that the Mishkan (or “Tabernacle”) was intended to provide an elaborate “parable” or “pattern” that points to the salvation of our God (יְשׁוּעַת אֱלהֵינוּ). First, the Mishkan designated a central and sacred place (מִקְדָּשׁ) representing the Divine Presence, with the tribes carefully arrayed on each side (east, west, north, and south), and the four families of the Levites arrayed on each side of the courtyard (Num. 2). The gate to the Mishkan opened from the east, where the tribe of Judah was positioned (Gen. 49:10) and where the Kohanim (priests) had their camp just outside the court (Heb. 7:14). As you entered the Mishkan itself, you would immediately behold the mizbe’ach (i.e., copper altar), which revealed the “korban principle,” namely, that the only way to draw near to God is by means of sacrificial blood offered in exchange for the sinner, as stated in the Torah, “For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life” (Lev. 17:11), and “without the shedding of blood there is no forgiveness of sins” (Heb. 9:22).
The world might be in a frenzy over various earthly fears, but understand that the LORD God of Israel is upon the throne, friends. As it says in our Scriptures: “For the LORD, the Most High, is to be feared, the great king over all the earth” (Psalm 47:2). Those of faith understand history – including the End of Days – as the expression of God’s sovereign and providential hand. The gracious Savior always works “all things together for the good” of those who are trusting in Him. Ein od milvado (אין עוד מלבדו) – there is no power that can be exercised apart from God’s consent and overarching will. Indeed all authority in heaven and earth belongs to Yeshua, the “the Ruler of the Kings of the earth” (עליון למלכי הארץ). As it is written, “All the nations you have made shall come and worship before you, O Lord, and shall glorify your name” (Psalm 86:9).
The Spirit of the Lord comforts and reassures those who trust in Him: “My sheep hear my voice, and I know them, and they follow me. And I give them eternal life (חַיֵּי עוֹלָם), and they will never perish – no, never! – and no one will snatch them out of my hand” (John 10:27-28). Note that the Greek grammar in this verse uses a “double negation,” which is the strongest way to deny something. In other words, if the question were asked, “Will one of these sheep perish?” the answer is emphatic: “No, no, it will never happen! It is unthinkable!” Indeed all those who belong to Messiah “shall never, ever perish – not into eternity (εἰς τὸν αἰῶνα).” It is an eternal certainty that you who are trusting in Yeshua will never perish, and no power in heaven or earth will be able to take you out of God’s hand… “Surely goodness and mercy shall pursue you all the days of your life, and you shall dwell in the Presence of the Lord forever (Psalm 23:6).
Undoubtedly part of the reason for moral failure within the church comes from deceptive theology and the doctrine called “antinomianism,” that is, the idea that faith in Yeshua implies that we are no longer “under the law”and therefore we are free to live apart from what the Torah (and by extension, the New Testament) plainly says and teaches… This is clearly a mistake — a serious confusion between the terms of the former covenant at Sinai with the timeless truth of God’s eternal Torah, or moral will… After all, the New Covenant (ברית חדשׁה) of Yeshua is the one in which the Torah of the LORD would be written upon our hearts (see Jer. 31:31-34). Genuine followers of Yeshua therefore will love the Torah of the LORD, since God does not lie or change His mind, and Yeshua our Lord is the same yesterday, today, and forever (Num. 23:19; Psalm 33:1; Heb. 13:8). As it is also written: “Blessed is the person who delights in the law of the LORD (תורת יהוה) and meditates upon its truth day and night (Psalm 1:1-2). Amen, for the life of the follower of Yeshua “we cannot do anything against the truth, but only for the sake of the truth” (2 Cor. 13:8).
The sages have said that salvation may be likened to rebirth that delivers us from the “narrow places of Egypt” (i.e., from mitzrayim: -מ, “from,” and צַר, “narrow”) into newness of life… The first step of lasting deliverance (יְשׁוּעָה) is to receive the great revelation: “I AM the Lord your God,” which begins our healing process (Exod. 20:2). We are set free from our bonds to surface appearances when we are made fully conscious of God’s Presence, since we then understand everything in holy relationship with Ultimate Reality, the Ground and Source of all life (Acts 17:28). As it says in our Scriptures: “We look not to the things that are seen but to the things that are unseen: For the things that are seen are transient, but the things that are unseen are eternal” (2 Cor. 4:18). Therefore God says in our Torah, “Make for me a sacred place (מִקְדָּשׁ) so I can dwell within you” (Exod. 25:8). Each of us is created to be a “mishkan” (mikdash me’at) that is, a dwelling place for God. Making a sanctuary of the heart means choosing to stay connected with reality, attuning the heart to hear the Voice of the Spirit, and consciously walking before the Divine Presence.
“And now abides faith, hope, love; these three” (1 Cor. 13:13). The opposite of faith is fear; of hope, despair; and of love, indifference. Fear is the “default mode” of the soul that dwells in darkness. This is because the “fallen” soul regards the empirical world and its flux as ultimately real — and therefore “sees in order to believe.” The life of faith, on the other hand, looks beyond the realm of appearances to behold an abiding glory — and therefore “believes in order to see.” How we choose to see is ultimately a spiritual decision for which we are each responsible….
Our Torah reading for this week is about “making space” for God in our lives… We read God’s appeal: “Let them make for me a sanctuary (i.e., mikdash: מִקְדָּשׁ) that I may dwell in their midst” (Exod. 25:8). Each of us has an inner void, a place where only God belongs. Substituting the values of this world – money, power, fame, entertainment, pleasure (or even just a sense of personal security) – never satisfies our deepest hunger and thirst for life. Indeed the Lord laments: “My people have committed a double wrong: they have rejected me, the fountain of life-giving water (מְקוֹר מַיִם חַיִּים), and they have dug cisterns for themselves, broken cisterns that can hold no water” (Jer. 2:13). God is found by the thirsty soul; he is revealed wherever the heart permits him to speak. As Yeshua said: “If you had known the gift of God, and the one speaking to you, you would have asked him, and he would have given you living water” (John 4:10). Ask Him today.