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Prayer Request (for site updates, see below) I was laid off from my full-time job late last year. After a lot of prayer, soul searching, and discussions with my wife, we have decided to operate this ministry entirely by faith in God's provision through the love 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.
February 2010 Updates
Mishpatim & the Law of Love כִּי הָאהֵב אֶת־חֲבֵרוֹ קִיֵּם אֶת־הַתּוֹרָה׃
The Month of Adar - ראש חדש אדר  02.08.10 (Shevat 23, 5770) On the Biblical calendar, the month of Adar (אֲדָר) is the last month of the year counting from Nisan (during a leap year it is called Adar II). Adar is also the month of Purim, a festive holiday which is always celebrated a month before Passover (Megillah 1:4). During both Purim and Passover we celebrate God's deliverance of His people, and therefore Adar is considered the happiest of the months of the Jewish year: "When Adar comes, joy is increased" (Ta'anit 29a). This year Adar begins on Sunday, Feb. 14th and Purim begins two weeks later, under the full moon (i.e., Sunday, Feb. 28th). That means that Passover begins one lunar month later, on Monday, March 29th at sundown:  Like the month of Elul (i.e., the month that precedes Rosh Hashanah and the New Year in the fall), Adar is a time to make "New Year's Resolutions" and to turn away from sin before the start of the New Year of spring. The month of Adar is therefore a season given to us each year to begin preparing for the holiday of Passover. The Four Sabbaths of Adar Traditional Judaism defines a "special Sabbath" as one that precedes (or coincides with) a Jewish holiday during the year. Since the month of Adar includes the holiday of Purim and immediately precedes the great season of Passover, it is known as the month of the "Four Shabbatot," or the "Four Special Sabbaths." Every Shabbat during the month of Adar is regarded as "special" and additional Torah readings (Arba Parashiyot - four Torah portions) are read that connect the Torah with the two holidays. The names of these special Sabbaths are Shabbat Shekalim, Shabbat Zakhor, Shabbat Parah, and Shabbat HaChodesh. Shabbat Shekalim This coming Sabbath marks the first of the Four Special Shabbatot, called Shabbat Shekalim (שבת שקלים), "the Sabbath of the Shekels." An additional reading (Exod. 30:11-16) is appended to the regular Torah reading that describes the contribution of a half-shekel from every Jew for the construction and upkeep of the Mishkan (Tabernacle). Note that when Parashat Mishpatim coincides with Shabbat Shekalim, a different Haftarah portion is read (i.e., instead of Jeremiah 34:8-22; 33:25-26, we read 2 Kings 12:1-7). According to a midrash in the Talmud (Bavli, Shekalim 1), the half-shekel represents a "fiery coin" that the LORD brought from underneath the Throne of His Glory to symbolically "atone" for the sin of the Golden Calf. Since every Jew was required to give this "widow's mite," repentance is accepted for all who come in true humility before the LORD. For us, it might be a time to remember those who offer personal sacrifices so that we also might draw closer to God.
Parashat Mishpatim - משפטים  02.08.10 (Shevat 23, 5770) The Torah reading for this week is parashat Mishpatim. The word mishpatim (משפטים) means "rules" or "ordinances" and is derived from the Hebrew word shaphat ("to judge"). Parashat Mishpatim is sometimes called Sefer HaBrit ("the Book of the Covenant"), since it contains over 11.5% of all of the mitzvot (commandments) found in the entire Torah (53 of 613). These mishpatim include a wide range of civil laws, criminal laws, ritual laws, financial laws, and family laws that later provided a foundation for the legal reasoning found in formal explanations of halakhah (i.e., the legally binding aspects of the Oral Law). Parashat Mishpatim is perhaps one of the most crucial portions of Torah for understanding the terms of the sefer habrit (book of the covenant) that was "sprinkled with the blood of bulls and goats" and ratified by the 70 zekanim (elders) at Sinai. For the Messianic Jew, understanding how the New Covenant of Yeshua overtakes the terms of this older covenant is critical for being a true child of God and inheritor of the promises given to Avraham Avinu (our father Abraham). Note: I hope to add additional commentary to this week's Torah portion later this week, chaverim. Shalom for now.
Ten Commandments Reader Page  [ The following entry relates to this week's Torah reading (Yitro). Please read the Torah portion to "find your place" here. ] 02.05.10 (Shevat 21, 5770) I created a new "Ten Commandments Reader Page" for those of you who want to practice reciting the commandments in Hebrew. This page provides the Hebrew text of Exodus 20:2-17 with a translation directly underneath. A few explanatory footnotes are also provided. Though it is only a draft version, I hope you will find it helpful, chaverim! You can download the page here. Note: I have been out of town the last five days and I'm trying to get back into "the rhythm" of my normal writing schedule... Please offer up a prayer for this ministry, chaverim! Thank you, and from our family to yours -- Shabbat shalom!
January 2010 Updates
Parashat Yitro - יתרו
Yeshua our Sabbath Rest Trusting God for the Work of Salvation...  01.30.10 (Shevat 15, 5770) Someone recently wrote me to ask if it is "kosher" if they take a vacation on the Sabbath day. This person was planning on a camping trip and wondered if hiking around and lighting a campfire would be prohibited in this case.... In response let me summarize a few things that I've written elsewhere on this site. First, we need to remember that the Sabbath day (and therefore the sanctification of time itself) is now under the authority of the Messiah (Matt. 12:8, 28:18, Rom. 14:5-6, Col. 2:16-17). In other words, to understand the meaning of the Sabbath, we must first of all look to Yeshua as our Teacher (John 13:13). For example, Yeshua said all of the following works were permitted -- and even recommended - to be done on the Sabbath day:
Indeed, Yeshua is called the very Creator Himself (Col. 1:16-19, John 1:1,14, Heb. 1:3, 3:3-4) who sits upon the throne of God Himself (Psalm 45:6-7; Heb. 1:8). He is both the Judge and the Savior of the world (Matt. 16:27, Rom. 14:10-12; 2 Cor. 5:10; 1 John 4:14, Acts 4:12). As the Supreme Lawgiver Himself, "the Voice of the Living God speaking from the midst of the fire," Yeshua is both the LORD of the Sabbath (אֲדוֹן הַשַּׁבָּת) and the LORD of the Torah of Moses... He is the "Son of Man," a Messianic Title that denotes the promised King of the World (Dan. 7:13-14; Matt. 12:8, 16:27; Mark 8:38, 13:26; Luke 22:69, etc.). Simply put, Moses stands in relation to Yeshua as the creature stands before the Creator and is accountable to Him (Heb. 3:3; Matt. 17:1-3). The Name of Yeshua is the only name given for salvation (Isa. 45:21, Acts 4:12). Every knee shall bow to Him. Yeshua = YHVH (compare Isa. 45:21-23, Rom. 14:10-11, Phil. 2:9-11). לַיהוָה הַיְשׁוּעָה
Celebrating Tu B'Shevat...  01.27.10 (Shevat 12, 5770) You might be surprised to discover that by the time the Mishnah was compiled (200 AD), the Jewish sages had identified four separate new-year dates for every lunar-solar year. These separate "New Years" are as follows:
In practical terms, however, there are two "New Years" in Jewish tradition. The first occurs two weeks before Passover (in the spring) and the second occurs ten days before Yom Kippur (in the fall). The other two "new years" are not regularly observed, except by the Ultra Orthodox. The spring New Year is Biblical and is called Rosh Chodashim (see Exod. 12:2). This is the month of the redemption of the Jewish people -- and it is also the month in which Yeshua was sacrificed upon the cross at Moriah for our sins. The fall New Year is also Biblical, based on the ingathering of the fall harvest "at the end of the year" (Exod. 23:16, 34:22).
The Fruit of Spirit - פְּרִי הָרוּחַ  [ The following information is related to the observance of Tu B'Shevat (the 15th of Shevat), the "Rosh Hashanah" (New Year) for trees. You might wish to incorporate discussions about the promised "fruit of the Spirit" into your own Tu B'Shevat Seder, chaverim. ] 01.26.10 (Shevat 11, 5770) Traditional Judaism identifies various middot ha-lev (qualities of heart) that attend to a genuinely Jewish life. These include Talmud Torah (studying Scripture), ahavat Adonai (loving God), gemilut chasidim (doing works of righteousness), bikkur cholim (visiting the sick), and so on. The follower of Yeshua likewise must evidence middot hav-lev, though the Source for such comes directly from the power of the Ruach Ha-Kodesh (Holy Spirit) working within the heart of faith. The priot (fruits) listed in Galatians 5:22-23 represent nine visible attributes of a true follower of Yeshua:  Note that these priot are not obtained through self-effort or various attempts at human "reformation," but rather are a supernatural outgrowth of the grace and love of God in the life of one who puts their trust in Yeshua as Mashiach. See John 15:1-8. Our lives are sanctified in the manner in which they were initially justified: wholly by faith in the love and grace of God... The tough question we need to ask ourselves is whether our lives give evidence to the power and agency of the Holy Spirit within us. Strictly speaking, these nine attributes are qualities that only God Himself possesses, since He alone is perfectly loving, perfectly joyful, and so on. But since we are created btzelem elohim (in the image of God) and were given the Holy Spirit to help us resemble our Teacher (Luke 6:40), spiritual fruit should be seen in our own lives (John 14:12; 15:1-8; 26-7). Obtaining such fruit is invariably a matter of faith - trusting that God will help us live our lives in truthful union with Him. Let's remember to pray for one another and ask the LORD to make each of us fruitful l'shem shamayim - for the sake of the Name of our beloved One.
International Holocaust Remembrance Day  01.26.10 (Shevat 11, 5770) Tomorrow (January 27th) marks the anniversary of the liberation of Auschwitz-Birkenau, the largest of the Nazi death camps. In October 2005, the United Nations General Assembly designated this day as "International Holocaust Remembrance Day" to commemorate and honor the victims of the Nazi era. Note that the UN-sponsored date is NOT the same thing as the Jewish observance of Yom HaShoah, which occurs in the spring (Nisan 27). The systematic genocide of the Jewish people is one of the most heinous crimes in the history of humanity. Reflecting on the atrocities should lead each of us to be vigilant to protect the individual liberties of all people at the hands of the State. Any political ideology or religious creed that elevates the interest of the "collective" over the sanctity of the individual is therefore inherently suspect.... וַתִּתְעַטֵּף עָלַי רוּחִי בְּתוֹכִי יִשְׁתּוֹמֵם לִבִּי׃ We see terrifying analogues of a fascist worldview in our postmodern world today. The traditional view that "truth" is a correspondence between reality and language has been largely abandoned. Today -- as it was in Hitler's Germany -- truth is cynically regarded as a "construct" of interpretation driven by the will to power. Literary deconstruction and fascism go hand in hand. Hegel's dialectic (i.e., the devil's logic) is still at work in the halls of power to this very day, and therefore the message of the Holocaust is a message for all of us to resist tyranny and the political forces that seek to enslave us.
Note: Please keep me in your prayers, friends. I have been downcast and struggling with various things lately. Thank you.
Parashat Beshalach - בשלח  01.24.10 (Shevat 9, 5770) The Torah reading for this week is parashat Beshalach, the fourth of the Book of Exodus. Beshalach includes the famous Shirat Hayam, the "Song the Sea" (Exod. 15:1-9), a hymn of praise the Jews sang after they crossed the Red Sea and were delivered from Pharaoh's attacking army. In Jewish tradition, the Shabbat on which Beshalach is chanted is called Shabbat Shirah (שַׁבַּת שִׁירָה ), "Sabbath of the Song." Note: If it pleases God, I will add some additional commentary to this Torah portion later this week. Please keep me in your prayers, my dear friends. Shalom for now.
Tu B'Shevat - טו בשבט  01.24.10 (Shevat 9, 5770) Friday January 29th at sundown (i.e., Shabbat) is Tu B'Shevat (the 15th of Shevat), the "Rosh Hashanah" (New Year) for trees, observed throughout Israel as sort of national Arbor Day. Though it occurs in January/February on our Gregorian calendar, Tu B'Shevat traditionally marks the first day of Spring in Israel (since the earliest-blooming trees begin a new fruit-bearing cycle). Often this day is commemorated by reciting a blessing, eating some of the fruit of land, and perhaps even planting a new tree. Some people even hold a Tu B'Shevat Seder to commemorate the occasion. You can make a donation to the Jewish National Fund to have a tree planted in memory of a loved one by clicking here.
"Let there be Darkness"  [ The following entry relates to this week's Torah reading (Bo). Please read the Torah portion to "find your place" here. ] 01.21.10 (Shevat 6, 5770) Unlike the previous eight plagues, the ninth plague (darkness) did not cause physical damage but rather blinded and immobilized the Egyptians (Exod. 10:22-23). Among the sages, the question arose as to the nature of this darkness. The following quote comes from Shemot Rabbah 14: "Stretch out your hand toward heaven and let there be darkness" (Exod. 10:21). Whence did the darkness come? Rabbi Judah and Rabbi Nehemiah discussed the question. Rabbi Judah said, 'From the darkness on high, as it was said: 'He made darkness his hiding place' (Psalm 18:12). Rabbi Nehemiah said, 'From the darkness of hell. As it is said, 'A land of thick darkness, as darkness itself' (Job 10:22). Did the plague of darkness come as a consequence of God's Presence drawing near to Egypt (i.e., the 'darkness on high'), or was it the result of His Presence being removed (i.e., the 'darkness of hell')? In other words, did God cause the darkness to come or did He permit the forces of chaos - the powers of hell - to be unleashed for a season? אֲנִי יהוה וְאֵין עוֹד ani Adonai v'ein od Regardless of how we might try to understand this paradox, it is clear that the moral and spiritual depravity of Egypt was so great that God judged the "world below" with the divine command: "Let there be darkness" (וִיהִי חשֶׁךְ) - a direct reversal of His very first recorded command, "Let there be light" (יְהִי אוֹר). The absence of the Divine Light suggests a hellish gloom, a realm entirely devoid of God's presence, the chaos of the world before God began fashioning it (Gen. 1:2). מִגְדַּל־עז שֵׁם יהוה בּוֹ־יָרוּץ צַדִּיק וְנִשְׂגָּב migdal-oz shem Adonai, bo-yarutz tzaddik v'nisgav
Fear Thou Not...  [ The following mediation is connected to this week's Torah reading (Bo). Please read the Torah portion to "find your place" here. ] 01.19.10 (Shevat 4, 5770) Most of understand that loving God is our essential obligation, the end or "goal" of all the other commandments, the very reason why God has spoken and why we exist. Yeshua plainly taught that this was the point of "the law and the prophets," the rest being commentary (Matt. 7:12, Matt. 22:36-40). However, while love is the greatest commandment, you might be surprised to learn that the most frequent commandment is simply al-tirah, "Be not afraid." Over and over again in the Scriptures we hear the LORD saying to those who trust in Him, al-tirah, "be not afraid." Of course this doesn't mean that we should pretend that evil doesn't exist or that there's no real danger in this world. No, the Scriptures are clear that such things are indeed real. There are spiritual enemies in the world and we are engaged in a genuine spiritual war. The devil walks about as a roaring lion, seeking whom he may devour (1 Pet. 5:8). But despite these things – or rather, in light of them – al-tirah, "Be not afraid." "There is no fear in perfect love," as the Apostle John wrote (1 John 4:18). If we love God because He first loved us (1 John 4:19), then we find courage because of the heart He imparts to us. This was part of the very mission of the Messiah, to "deliver all those who through fear of death were subject to lifelong slavery" (Heb. 2:15). True, we are to fear the LORD, but this does not denote a cringing terror of God's judgment but rather a reverential awe as He daily condescends to be involved in our lives. A midrash says that the Ten Plagues were needed – not to convince Pharaoh that the LORD was God – but rather to convince the children of Israel of God's love! After all, without faith in that, Israel would never have ventured to leave Egypt. The same could be said of the greater Exodus given through the Cross: the suffering of Jesus was not only payment for sin but also the means to be recreated in God's love. Sometimes God reveals His care for us in spectacular ways, but He always provides "hidden miracles" that uphold us every day. God didn't just create the universe and then remove Himself from its care: Yeshua is sustaining all things by the Word of His power at all times (Col. 1:17). Living in the light of God's Presence reveals the daily bread that comes from Heaven, but those who refuse the truth find no lasting sustenance for the world to come... We all must believe that God is making miracles for us to live and grow in this age; otherwise we are living in fear. Nachman of Breslov once said that "The whole earth is a very narrow bridge, and the point of life is never to be afraid." Likewise we understand Yeshua to be the Bridge to the Father, the narrow way of passage that leads to life. He calls out to us in the storm of this world, "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 reached out his hand and took hold of him, saying, "O you of little faith, why did you doubt (lit., think twice)?" We must be careful not to let the light in us become darkness (Luke 11:35). The love and acceptance of God is the answer to our fear, not the thought of being judged by Him or attempting to merit his favor through religion. God's love is our hope, and this hope gives us courage to persevere the storms of the day... May God help us to hear Him saying, al-tirah, "Be not afraid."
Hardening of Heart...  [ The following provides additional commentary to week's Torah reading (Bo). Please read the Torah portion to "find your place" here. ] 01.19.10 (Shevat 4, 5770) The term hashgachah (הַשְׁגָּחָה) is sometimes used to refer to God's providential decrees. A midrash says, "God appoints an angel and tells it to cause a blade of grass to grow. Only then does that tiny blade flourish" (Bereshit Rabbah). There are no coincidences in God's universe; no "butterfly effect" apart from His hand. In Jewish theology, there is elaborate discussion about how God's decrees (gezerah merosh) do not violate man's free will (bechirah chofshit). In general, the sages decided that hashgachah refers to events we can't control, whereas it's our responsibility to make godly choices. This compatibilism became enshrined in the maxim: "Everything is foreseen by God, yet free will is granted to man" (Pirke Avot 3:19).
Though this idea of reconciling God's omniscience and human freedom may seem paradoxical, the Scriptures actually go further and state that God's decrees can overrule human decision entirely. "The king's heart is a stream of water in the hand of the LORD; He directs it to whatever He wishes" (Prov. 21:1). During the account of the Exodus, in several places the Torah says that the LORD "hardened Pharaoh's heart" (וַיְחַזֵּק יהוה אֶת־לֵב פַּרְעה) so that he would not change his mind and set the Israelites free. How do we make sense of this idea? Does this imply that people do not have free will (בְּחִירָת חָפְשִׁית) after all? The midrash (Shemot Rabbah) notes that God indeed hardened Pharaoh's heart, but only after the despot had already hardened it by refusing the message of the first five plagues (Exod. 7:22, 8:15, 8:19, 8:32, 9:7). After the sixth plague, however, the text reads, "And the LORD hardened Pharaoh's heart" / וַיְחַזֵּק יהוה אֶת־לֵב פַּרְעה (Exod. 9:12). Notice that the word "hardened" comes from chazak (strong), suggesting that Pharaoh's will was made more resolute, defiant and obstinate. Such hardening of heart is a form of punishment (or correction). If someone refuses to submit to God and strengthens his or her resolve to do so, God may ratify the person's decision and foreclose repentance for a season... As Shemot Rabbah 13:5 says: The Holy One, blessed be He, gives someone a chance to repent, and not only one opportunity but several chances: once, twice, three times. But then, if the person still has not repented, God locks the person's heart altogether, cutting off the possibility of repentance in the future. Proverbs 28:14 says, "Happy is the man who fears always, but the one who hardens his heart will fall into evil." If we find ourselves opposing God, our punishment might be prolonged through the process of hardening. This is the phenomenological aspect of our own inward rebellion. Often we are not conscious of it within ourselves, and then -- when we are made conscious -- we find ourselves helpless to change our direction. The sages wrote, "God leads men along a path which they themselves choose. If a man wants to be good, God leads him toward goodness; if he wants to travel an evil road, God helps him do that, too." "The heart of a man plans his way, but the LORD establishes his steps" / לֵב אָדָם יְחַשֵּׁב דַּרְכּוֹ וַיהוה יָכִין צַעֲדוֹ (Prov. 16:9).
Here's a pop-quiz question for you. Was Abraham a Jew or a Gentile? He was a Gentile, of course, before he became a Jew. It was brit milah (circumcision) - literally the "Covenant of the Word" (בּרית מילה) - that transformed him into being a Jew. Abraham is also called the father of a multitude, and those who trust in the Mashiach are named among his descendants (Gal. 3:7). A Jew (יְהוּדִי) is one who praises (יָדָה) God in the truth, not merely someone who was born of Jewish parents (Rom 2:29). Circumcision itself foreshadowed a deeper work of the Holy Spirit given to those who would become members of the new and better covenant (Col. 2:11, Heb. 8:6). The issue of salvation centers on Yeshua and your relationship to Him... All other matters are secondary. Time is short. If you have not already done so, I urge you to call upon the Name of the LORD Yeshua to be saved.... Whether you were born a Jew or not, eternal salvation comes solely through His Name (Acts 4:12).
Parashat Bo - בא  [ The following explores some things in week's Torah reading (Bo). Please read the Torah portion to "find your place" here. ] 01.17.10 (Shevat 2, 5770) The Torah reading for this week is parashat Bo, the third of the Book of Exodus. In this portion of Torah, we arrive at the glorious conclusion of the LORD's campaign to free Israel from bondage in Egypt. The redemption through the sacrifice of the Passover lamb is the climactic point of the narrative, which immediately follows the outpouring of God's wrath in the form of the ten plagues. The word בּא ("go") and פרעה ("Pharoah") together equal the gematria of משׁיח ("mashiach"), providing a hint of the coming Messianic redemption that was foreshadowed in Egypt. Regarding the sequence of the plagues, Rabbi Bechaye (11th century, Spain) wrote that they followed one another over a twelve-month period. On Nisan 15 God spoke to Moses from the burning bush and commissioned him to go to Pharaoh. On Nisan 21, Moses told his father-in-law Yitro (Jethro) of his mission and left for Egypt. Near the end of the month of Nisan, Moses immediately went before Pharaoh and warned him to release the Jews. For the next three months (Iyyar, Sivan, and Tammuz), Moses went into hiding. The plague of blood began on the first of Av and lasted seven days. A respite of three weeks occurred before the next plague (frogs). This was the pattern for all the ten plagues (i.e., roughly a plague a month). The last plague - that of the death of the firstborn - occurred in the month of Nisan, a year after Moses first warned Pharaoh (Exod. 4:22-23). The period of the plagues therefore totaled twelve months (Tzenah Urenah). The story of Yetziat Mitzraim (the Exodus from Egypt) is to be retold to every generation, and its lessons are to be applied to every age and place. Hence the Passover Seder and its focus on the needs of children. The Hebrew word for "education" is chinukh, a word that shares the same root as the word "chanukah" (חֲנֻכָּה, dedication). We "tell the story so that we may know" that the LORD is God (Exod. 10:2). Education is ultimately devotional. God called the people of Israel to cleave to Him and walk in His ways.... The first commandment given to the nation of Israel (as opposed to patriarchs or individual leaders such as Moses and Aaron) was that of Rosh Chodashim (i.e., the Biblical New Year that begins on the first new moon of Spring). "This month shall be the beginning of months for you" / הַחדֶשׁ הַזֶּה לָכֶם ראשׁ חֳדָשִׁים (Exod. 12:2). Our corporate identity therefore begins with a shared consciousness of time from a Divine perspective. The mo'edim (festivals of the LORD) all are reckoned based on the sacred calendar given to the redeemed Israelite nation. As the psalmist declared: "He made the moon for the appointed times" / עָשָׂה יָרֵחַ לְמוֹעֲדִים (Psalm 104:19). Yeshua followed this calendar, as did His first followers. Parashat Bo begins with the LORD commanding Moses to go (bo) before Pharaoh to announce further apocalyptic judgments upon Egypt. The purpose of this power encounter was to vindicate God's justice and power (deliverance/salvation) by overthrowing the tyranny of unjust human oppression. Pharaoh's nightmare of "one little lamb" outweighing all the firstborn of Egypt was to be fulfilled.  According to midrash, the plague of darkness (i.e, the last plague before the death of the firstborn) lasted six days. During the first three days, the land was dark and it was difficult to breathe. The stars were not visible. During the last three days, the darkness became "thick" and severe. If a person were sitting, he couldn't stand up, and it he were standing, he couldn't sit down. Many "Egyptianized" Israelites who did not want to escape from Egypt with their brothers also died during this plague. Why not seven days of plague, like the previous judgments? The seventh day was reserved for the time when the Egyptians pursued the Israelites at the Sea of Reeds.... Before the LORD administered the final plague - the dreaded makkat bechorot (death of the firstborn) - he instructed Moses to "please ask the Israelites to borrow from the Egyptians gold and silver..." (Exod. 11:12). According to the sages, this request was made so that God's promise made to Abraham would be fulfilled (i.e., that his descendants would escape from their bondage and afterwards come out with great possessions (Gen. 15:13-14)). According to midrash, when Moses announced the final plague, all the firstborn of Egypt gathered and demanded that the Israelites be set free. "Let the people go, for all that Moses speaks is fulfilled." The firstborn then began striking their fathers and took their jewels, silver, gold, etc. -- which they then entrusted to Moses. On the night they were killed by the plague, Moses was left with their wealth. The booty taken by the Israelites was regarded as uncollected wages for hundreds of years of forced labor. The blood of the korban Pesach - the Passover lamb - was to be smeared on the two sides and top of the doorway, resembling the shape of the letter Chet. This letter, signifying the number 8, is connected with the word חי (chai), short for chayim (life). The blood of the lamb (דַּם הַשֶּׂה) not only saves from the judgment of death, but also is a symbol of divine life:  At the very moment when God "passed over" the houses of the Israelites, all the idols of the Egyptians were destroyed. According to the Zohar, the Passover lamb was intended to demonstrate the inadequacy of the Egyptian sheep god (Khnum).  The bones of the sacrificed lamb were to be left unbroken and then thrown outside. The Egyptians would then see the bones of their "god" being chewed by dogs.... The Kingdom of Heaven is not the same as the kingdom of man. Judgment is coming upon the world, as it was in the days of Pharaoh. It's just a matter of time... The greater question is whether you are accounted as part of redeemed Israel or as part of the corrupt world system.
Rosh Chodesh & the World to Come  [ Note: Since this week's Sabbath occurs on the "new moon," it is customary for an additional Torah reading to be read during services: "At the beginnings of your months, you shall offer a burnt offering to the LORD" (Num. 28:11). In addition, the last chapter of the Book of Isaiah is read (as the Haftarah) because it mentions the new moon celebrations that will be observed by the entire world after the Messiah returns to establish the Kingdom of God on the earth. ] 01.14.10 (Tevet 28, 5770) When King Solomon first dedicated the Holy Temple, he acknowledged the LORD's transcendence over all things: "Can God really dwell on earth? Even heaven and the highest heaven (הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם) cannot contain You, how much less this House that I have built!" (1 Kings 8:27). Likewise, in our Haftarah portion, the LORD says: הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדם רַגְלָי / "Heaven is my throne and earth is my footstool"; אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי / "Where is this house you will build for Me?"; אֵי־זֶה מָקוֹם מְנוּחָתִי / "Where is this place of My rest?" (Isa. 66:1). As the Creator of Heaven and Earth, the LORD is the Ground of all being and existence. The LORD is constantly "carrying all things" (φέρων τὰ πάντα) by the word of His power (Heb. 1:3). The medieval commentator Radak states that the LORD is here interrogating the wicked who make a pretense of serving God: "Do you imagine that your temple is large enough to accommodate Me, the Creator of the Universe? Your idea about Who I am is woefully inadequate. Your "god" is too small and resembles a powerless idol... I reject your insincere rituals and regard them as idolatrous. Though I am great beyond your reckoning, I abide with those who are humble and contrite in spirit, with those who tremble at my word (Isa. 66:2). How dare you offer sacrifices to Me, while you constantly oppress the weak!" God does not care about splendid buildings, religious ceremonies, "church" programs, etc., as much as He desires that people walk justly, act humbly and live in awe of Him (Micah 6:8). Those who offer the prescribed sacrifices but whose heart is insincere are as offensive as those who murder people or pour pig's blood upon the holy altar (Isa. 66:3). Because they have chosen their own ways and not the way of truth, God will choose for them a state of delusion and bring their fears upon them (i.e., the destruction of the Temple by the Babylonians; Isa. 66:4). Those who mock the true worshippers by saying, "Let the LORD be manifest so we can see your joy" shall be put to open shame (Isa. 66:5). Despite the imminent destruction of Zion at the hands of the Babylonians, Isaiah foresees a great future for the Jewish people and for Zion. Using the metaphor of a mother painlessly giving birth, the prophet describes the sudden redemption and rebirth of the Jewish people in the End of Days. Jerusalem will one day again become the praise of the earth, the center of God's redemptive activity. God is likened to a Mother who comforts her newborn children (Isa. 66:13). The people of Israel will be reborn and comforted (Rom. 11:26)! After this, Isaiah describes the punishment of the enemies of God who plot a final campaign against the Jewish People in the battle of Gog and Magog. The LORD will then return in glory as an Avenger to pour out indignation upon His enemies (Isa. 66:14-17). "See, the LORD is coming with fire -- His chariots are like a whirlwind -- to vent His anger in fury, His rebuke in flaming fire." Many shall be the slain of the LORD (Isa. 66:16). God will then gather all the nations and they shall come and behold His glory (Isa. 66:18). This pertains to the Second Coming of the Messiah after the Great Tribulation period, the "time of Jacob's trouble." The survivors of this great battle will be sent out as emissaries to declare the glory of the LORD God of Israel and to bring back the remnant of Jews left in their dispersion among the nations (Isa. 66:19-20). Some of these non-Jewish emissaries will be made priests and Levites to serve in the Temple that the Messiah will rebuild in the Millennial Kingdom (Isa. 66:21, Zech. 6:12-13). As the prophet Jeremiah attests: "At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imaginations of their evil heart" (Jer. 3:17).
The Haftarah closes with the gathering of all nations to behold the glory and truth of the LORD God of Israel. And just as the promise of a new heaven and a new earth is sure, so the Jewish people are assured to remain forever (Isa. 66:22). In the Messianic Kingdom, on each Shabbat and on each Rosh Chodesh, all of humanity will come to Jerusalem to bow before the LORD God of Israel and to worship Him alone (Isa. 66:23). As they leave, they will look on the corpses of the people who rebelled during the Great Tribulation period. "For their worm will never die, and their fire will never be quenched; but they will be abhorrent to all humanity" (Isa. 66:24). Jewish tradition restates part of verse 23 in order to end the Book of Isaiah on a positive: "Every month on Rosh Chodesh and every week on Shabbat, everyone living will come to worship in my presence," says the LORD. The New Moon is called in Hebrew nolad (נולד) a "newborn," and therefore foretells of the inevitable rebirth of the Jewish people and the centrality of Jerusalem at the End of Days. "Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great king" (Psalm 48:2). On Rosh Chodesh most synagogues recite "Hallel" (Psalms 113-118), which includes the great vision of all the nations of the earth coming before the LORD in the Messianic Kingdom: הַלְלוּ אֶת־יהוה כָּל־גּוֹיִם halelu et-Adonai kol-goyim
יְהִי־חַסְדְּךָ יהוה עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ׃ yehi-chasdekha Adonai aleinu ka'asher yichalnu lakh
Revelation of the Name YHVH  [ The following entry is related to this week's Torah reading (Va'era). Please read the Torah portion to "find your place" here. ] 01.11.10 (Tevet 25, 5770) The Torah reading for this week is parashat Va'era, the second portion of the Book of Exodus. It begins: God (אֱלהִים) spoke to Moses and said to him, "I am the LORD (יהוה). I appeared to Abraham, to Isaac, and to Jacob as El Shaddai (אל שׁדּי), but by My Name the LORD (יהוה) I did not make myself known to them" (Exod. 6:2-3).
In this regard the patriarchs did not directly experience the "greater power of YHVH," even though they indeed knew His Name. The Name El Shaddai (as I've written about before) refers to God's sufficiency and care for the fledgling nation, that is, to the families of Abraham, Isaac, and Jacob. Though the first patriarchs called upon the Name of the LORD, they did not directly experience his revelation and saving acts since these were uniquely given to Moses (and to the Israelites) at the time of the Exodus.
Rosh Chodesh Shevat Torah Readings [ The following entry is related to this week's Torah reading (Va'era). Please read the Torah portion to "find your place" here. ] 01.11.10 (Tevet 25, 5770) Since this week's Sabbath occurs on the "new moon" of Shevat (see below), an additional Torah reading (maftir) is read after the regular Torah portion. This additional reading describes the special Rosh Chodesh offerings given at the Tabernacle: "At the beginnings of your months, you shall offer a burnt offering to the LORD" (Num. 28:11). In addition, a different Haftarah portion (Isaiah 66) is also read for this Sabbath. This last chapter of the Book of Isaiah foretells of a great pilgrimage to Jerusalem after the End of Days, when Yeshua will be reigning upon the earth as Israel's Savior and Messiah: "From new moon to new moon, and from Sabbath to Sabbath, all flesh shall come to worship before me, declares the LORD" (Isa. 66:23). Mishneh Torah The month of Shevat (שְׁבָט) is the eleventh month of the Jewish calendar counting from the month of Nisan (Zech. 1:7), though on the civil calendar, Shevat is the fifth month (counting from the month of Tishri). According to Jewish tradition, Moses began his summary of the Torah (i.e., Mishneh Torah, or the sermon recorded in Book of Deuteronomy) on the first day of this month. The sages therefore associated the 1st of Shevat with the holiday of Shavuot (i.e., the sixth of Sivan), since on both these dates God appealed to Israel to receive the message of the Torah.  Tu B'Shevat - New Years for Trees The "Rosh Hashanah for Trees" occurs on the 15th of Shevat (i.e., טו בשבט, Tu B'Shevat), which this year falls on Friday, Jan. 29th at sundown. The 15th of Shevat was originally the date selected when tithes (ma'aser) from fruit trees were due to be given to the priests, though now it is observed throughout Israel as a sort of national Arbor Day. It is customary to eat a new fruit from the Land of Israel on this date and to recite the Shehecheyanu blessing. Since the Torah alludes that human life is like "the tree of the field," i.e., כִּי הָאָדָם עֵץ הַשָּׂדֶה, Deut. 20:19), some of the sages mark the fifteenth of Shevat as sort of mystical holiday as well.
Empathy...  [ The following entry is related to this week's Torah reading (Va'era). Please read the Torah portion to "find your place" here. ] 01.11.10 (Tevet 25, 5770) I mentioned earlier that the Hebrew word va'era (וארא) means "I appeared" and has a numerical value of 208, the same value as the name Yitzchak (יצחק). This suggests a connection between the Akedah (the sacrifice of Isaac) and the redemption (גְּאֻלָּה) of YHVH that culminated in the original Passover ritual given in Egypt. The story of yetziat mitzraim (יְצִיאַת מִצְרַיִם) -- the Exodus from Egypt -- reveals the glory of God's great empathy for His people... How much more do we experience God's great empathy through the sacrificial life of His Son, Yeshua? There is an old Chassidic story of two men sitting and enjoying a drink together. One of them then says to the other, "You know, you're my best friend. I really love you, brother!" The other man responds, "Oh yeah? If you really love me, tell me where I hurt..." The point of this simple story is that we can't really say we love someone without taking the time to know them -- and that means knowing how they suffer. Most of us are suffering, of course, but are we able to transcend our own pain to genuinely empathize with others? Conversely, how many people do we trust enough to to confide our own pains and heartaches? The Law of Messiah (תוֹרת המשׁיח) is to bear one another's burdens (τα βαρη, "weights," Gal. 6:2), and that means making ourselves vulnerable -- and making room inside our hearts for the vulnerability of others. James tells us that personal healing comes from confessing outwardly (εξομολογεισθε) our sins (τας αμαρτιας) to one another so that we may be healed (James 5:16). Of course it's humbling to acknowledge our sins, our failures, and our hurts to another, but without an audience for the inner voice of our pain, we suffer all the more... If someone loves us, they will know "where we hurt"; and if we love them, we will know where they hurt, too. This same principle can also be applied to our relationship to Yeshua... We take comfort that Yeshua sticks closer to us than a brother, interceding on our behalf and "knowing where we hurt." But if we say that we love him, are we are not claiming that we know him and "where he hurts?" Does Yeshua suffer today? The Apostle Paul wrote: "Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church" (Col. 1:24). What is "lacking in Christ's afflictions" is our present sacrifice for the sake of others... Yeshua hungers with those who are hungry, thirsts with those who are thirsty, feels loneliness with those who are abandoned, shivers with those who are cold, weeps with those who are forlorn, is imprisoned with those who are incarcerated, is sick with those who are ill, and so on (Matt. 25:31-ff). Yeshua feels the pain of even the "least of these my brothers." This is where he hurts, chaverim... The essential difference between the righteous and the unrighteous is revealed in their response shown to those in need. After all, on the Day of Judgment, both the righteous and the unrighteous will account for their choices in light of the selfsame needy and pain-riddled world. The destiny of each person will be determined by whether he or she took the time to genuinely engage the suffering of others... May the LORD help us to share His heart and passion for a lost and hurting world. Addendum: Time is short, chaverim... We cannot afford the "luxury" of resentment to dwell within our hearts any longer. Very soon the wheat will be separated from the chaff.... Yeshua is coming soon! If you haven't experienced the miracle of new life in the Messiah, I appeal to you to turn to Him and ask Him for the gift of salvation today.
The Gift of Life...  01.08.10 (Tevet 22, 5770) When I look into the eyes of my two sons, I'm sometimes reminded of a quote from Abraham Heschel: "Our goal should be to live life in radical amazement. To get up in the morning and look at the world in a way that takes nothing for granted.... Everything is phenomenal; everything is incredible; never treat life casually. To be spiritual is to be filled with wonder." Indeed, nothing is trivial. There are no inconsequential moments of life. Every thought, feeling, and decision we make is an irrepeatable venture. As it is written, "We live once, and then we face judgment" (Heb. 9:27). Wonder, significance, worth, value -- all come from seeing with a "good eye" (ayin tovah). It is faith that gives life to the understanding, not the other way around. Faith sees the miracle: "Let it be done for you as you have believed"(Matt. 8:13), and yet faith itself is poignant and often difficult in light of suffering (Mark 9:24). Life in olam hazeh (this world) is inherently paradoxical: Everything passes and everything matters; everything turns to dust and everything is of infinite value and importance. An old chassidic tale says that every person should walk through life with two notes, one in each pocket. On one note should be the words, אָנכִי עָפָר וָאֵפֶר / anokhi afar ve'efer -- "I am but dust and ashes" (Gen. 18:27). On the other note should be the words: בִּשְׁבִילִי נִבְרָא הָעוֹלָם / bishvili nivra ha'olam -- "For my sake was this world created." We can only appreciate the gift of this life in light of God and eternity. Ironically, those who worship (i.e., absolutize) the world can neither truly love nor know it, since such a world literally does not exist -- it's an illusion, a vanity, a fiction of mind. The same is true of the inward "world" of the soul. Making the ego our ultimate concern invariably leads to self-destruction. It's only when we "give up the world" in the light of the redemptive love of Yeshua that we are able to find (εὑρίσκω) our souls (Matt. 16:25). Those who refuse to "pass through" this world - that is, those who absolutize their life here - ultimately find only disappointment. This world is not an adequate object of love; it is not a true home; it cannot fulfill the heart's need. Indeed, those who refuse to "give up the world" end up losing (ἀπόλλυμι) their own soul. In a way, the LORD is ger v'toshav - a "stranger and sojourner" - in relation to the world. He is the disguised King, or the King without a crown. He rules over the vicissitudes of life as the Sustaining Word of Creation, but He Himself remains unchanged. He is both the Possessor of all and yet dispossessed from the hearts of men. He is called the "God who is near" (אֱלהֵי מִקָּרב) and the "God who is far" (אֱלהֵי מֵרָחק); He is the LORD Most High (יהוה עֶלְיוֹן) and He is the one who humbled himself to die a shameful death on a cross. He is LORD of all possible worlds. There is no realm in which He is not King, though He has yet to fully realize His Kingdom. He is the Revealed Lord of Glory, yet He is a God who hides His face from us (hester panim). What is considered "great" in this world is reckoned as small in the Kingdom of heaven, and vice-versa. Maybe it's because I am facing certain health problems, but I've become more and more conscious of the fragility and glory of life. Ha-kol oveir, chaverim - "everything passes." Each of us is given the choice to graciously accept the inevitable passage of time or confront life with inner protest and despair. Yeshua told us we must "forget ourselves" in order to discover what really matters: "If anyone would come after me, let him deny himself and take up his cross (צְלַב הַמָּשִׁיחַ) and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it" (Matt. 16:24-25). Note that the phrase translated "deny himself" comes from a Greek word (ἀπαρνέομαι) that means "to affirm that you have no acquaintance or connection with someone," and is the same verb used when Peter denied the Messiah. To deny yourself, then, means to be willing to disregard your own personal interests in a given moment -- to "betray" the selfish impulse that seeks to rule the ego in your daily life. It is a "putting off" of the old nature and a "putting on" of the new nature, created in the Messiah (Eph. 4:22-24). We no longer know ourselves according to the flesh but according to the Spirit of God (2 Cor. 5:16-17). Happiness is a byproduct of serving and loving others. If we seek our own happiness, we won't find more than self-gratification; but if we seek to love others, happiness will eventually come. As C.S. Lewis once wrote, "God can't give us peace and happiness apart from Himself because there is no such thing." As Heschel said, "God is of no importance unless He is of supreme importance." There is no middle ground here. "For where your treasure is, there your heart will be also" (Matt. 6:21). "Seek first the Kingdom of God (מַלְכוּת הַשֵּׁם) and His righteousness (צִדְקָתוֹ), and all these things shall be added to you" (Matt. 6:33). May God help us value Him as our first love -- the passion of our lives. May we love the LORD bekhol-levavkha u'vekhol nafshekha u'vekhol me'odekha, with all our hearts and with all our soul and with all our strength (Shema). Time is short, no matter when Yeshua comes back to earth.... I earnestly pray that we won't squander the opportunities we have today to walk with God.
Divine Name Theology?  [ The following entry is related to this week's Torah reading (Shemot). Please read the Torah portion to "find your place" here. ] 01.05.10 (Tevet 19, 5770) Every once in awhile I get an email from someone who wants to correct or challenge my understanding regarding the Name of the LORD. Usually I am told that YHVH (יהוה) should be pronounced some particular way or another, and some even go so far as to claim that if I don't pronounce the Name according to their preferred transliteration, I am literally a "lost soul." Oy vey... This sort of "holier-than-thou" thinking really angers me, since it is divisive and is based on the deadly mixture of ignorance and pride. This week's Torah portion (the first of the Book of Exodus) is called Shemot (שְׁמוֹת, "names") because it begins with a list of the "names" of the descendants of Jacob who came to dwell in the land of Goshen: וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה / "These are the names of the sons of Israel who came to Egypt" (Exod. 1:1). Now while it's true that the Torah here lists the various names of the sons of Jacob, this portion of Torah more importantly refers the Names (plural) of the LORD God of Israel Himself. To see this, let's consider the central story of this portion of Torah, namely, the commissioning of Moses at the Burning Bush (see Exod. 3:1-20). Note that the Torah states that it was the Angel of the LORD (i.e., Malakh Adonai: מַלְאַךְ יהוה) who appeared to Moses בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה / "in a flame of fire out of the midst of a bush" (Exod. 3:1-2). But then the Torah goes on to say that the LORD (יהוה) saw Moses drawing near to the bush while God (i.e., Elohim: אֱלהִים) called out to him. God (i.e., Elohim) then commanded Moses to remove his sandals and identified Himself as the "God of Abraham (i.e., Elohei Avraham: אֱלהֵי אַבְרָהָם), the God of Isaac (i.e., Elohei Yitzchak: אֱלהֵי יִצְחָק), and the God of Jacob (i.e., Elohei Ya'akov: אֱלהֵי יעֲקב)." In this short and dramatic account we have several Names of God presented - the Angel of the LORD, the LORD, God (Elohim), and the "God of Abraham, the God of Isaac, and the God of Jacob" - all of which refer to the One true God! When God commissioned Moses to be His shaliach (שָלִיחַ) - His emissary - to go before Pharaoh and lead the children of Israel back to the Promised Land, he objected that he was unfit for the task. He protested that he was kevad peh - "heavy of mouth" and kevad lashon, "heavy of tongue," and therefore unable to speak on behalf of the LORD (Exod. 4:10). God reminded him that He was the Creator of the mouth: "Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD?" (Exod. 4:11). Perhaps it was because Moses was "heavy of mouth" that he continued to object to God's plan. After all, what would Moses say if he were asked what God's Name was? Perhaps Moses couldn't speak well enough to properly enunciate the Divine Name? It is revealing to understand the LORD's reply: אֶהְיֶה אֲשֶׁר אֶהְיֶה / "Ehyeh Asher Ehyeh ('I will be what I will be'); and He said, "Say this to the people of Israel, 'I AM (אֶהְיֶה) has sent me to you.'" Then God (i.e., אֱלהִים) went on to "spell it out" for Moses: "Say this to the people of Israel, 'The LORD (יהוה), [namely] the God of your fathers, [namely] the God of Abraham (אֱלהֵי אַבְרָהָם), [namely] the God of Isaac (אֱלהֵי יִצְחָק), and [namely] the God of Jacob (אֱלהֵי יעֲקב), has sent me to you.' This is my name forever (זֶה־שְּׁמִי לְעלָם), and thus I am to be remembered throughout all generations" (Exod. 3:14-15). Now I included the Hebrew text here to help make it explicit that the distinct Names of God in this passage (i.e., יהוה, אֱלהִים, מַלְאַךְ יהוה, and so on) all refer to the One true God. Indeed, the Torah makes it clear that the special Name of the LORD (יהוה) is associated with the phrase ehyeh asher ehyeh (rendered as "I AM THAT I AM" in the KJV), which derives from the Qal imperfect first person form of this verb hayah (הָיָה): "I will be." In other words, there is a connection between the Name YHVH and being itself. YHVH is the Source of all being and has being inherent in Himself (i.e., He is necessary Being). Everything else is contingent being that derives existence from Him. The name YHVH also bespeaks the utter transcendence of God. In Himself, God is beyond all "predications" or attributes of language: He is the Source and Foundation of all possibility of utterance and thus is beyond all definite descriptions. In Jewish thought, the numerous names of God revealed in Scripture (Elohim, Shaddai, Adonai, the King of Israel, etc.) are thought to reveal different aspects or attributes of God's character and will to us. They function as "short hand" for descriptions of His essence - revelations of the hidden mystery and glory of the LORD. Since taking the name of the LORD "in vain" is one of the Ten Commandments, certain conventions are used to restrict the use of any of the Names of God. These conventions derive from Jewish law (halachah) that requires that secondary rules (גְּזֵרוֹת - "fences") be placed around a primary law to reduce the chance that the main law will be violated. For example, it is common practice to refer to God as "Hashem" (the Name) or to deliberately alter the sound or spelling of a divine name. The name Havayah (היוה) is also sometimes used to refer to YHVH, which is formed by transposing the letters of the Tetragrammaton. According to Maimonides, one of the greatest Jewish theologians of the Middle Ages, all the various names and titles of God – with the exception of YHVH (יהוה) – are appellations that denote the Divine attributes. There is only one God revealed within Scripture and the multiplicity of names refers to different aspects of revelation rather than supposing that there is a multiplicity of deities. This idea also finds expression in the designation of God as Ein Sof (אֵין סוֹף), a theological term used to express that the essence of God is "without end" or "infinite." The revealed names of God therefore all represent some aspect of the divine nature to us in language that we can apprehend. Some people seem to be preoccupied with finding out how to pronounce or utter the Sacred Name of the LORD (i.e., יהוה), though Jewish tradition maintains that the Divine Name is entirely ineffable and therefore intrinsically mysterious. Indeed, attaching a name to something "labels" it and claims authority over it (e.g., when David put his name over a conquered city). Since the LORD is utterly unique, without rival, the Creator and LORD who is answerable to no one, He cannot be named. The Jewish mystics say (perhaps as a form of hyperbole) that the proper Name of the LORD is all the letters of the Torah sounded at once -- without interruption. This is called the "304,805 letter Name of God." That is, string together all 304,805 letters of the Torah - from the first letter of Bereshit (Bet) through the last letter of Devarim (Lamed) - and "read" this as a single "Word." Of course the point here is that no one can do this. Indeed, the Angel of the LORD asks, "Why do you ask my name, seeing it is incomprehensible?" (Judges 13:18). There are literally hundreds of names, titles, metaphors, similes, and so on in the Scriptures. Though YHVH is God's special Name, it is clearly a play on the verb "to be" (hayah). We do not "invoke" the Name like a magician might utter a "divine spell." God is near to us -- He's in the wind, in the heavens and earth, as close to you as your own heart (Deut. 30:14; Rom. 10:8). The really hard part is to love and obey the LORD -- not to learn how to say His incomprehensible Name. Indeed, what good would it be to know how to properly pronounce the Sacred Name of the LORD if you do not love and obey Him? If you want to call upon the Name of the LORD, seek first His kingdom and His righteousness (Matt. 6:33). The Hebrew word for "name" (שֵׁם) refers to more than sound made with the lips, but rather refers to truly understanding someone's reputation, character, and so on. The Name of the LORD (שֵׁם יהוה) represents the LORD God of Israel's glory, reputation, character, and mighty deeds of salvation for His people. Knowing His Name means understanding His glory as the Savior of the world (מוֹשִׁיעַ הָעוֹלָם). Indeed, personally knowing the Name of the LORD means inwardly accepting that He has valliantly acted on your behalf by saving you from the cruel bondage of your shame and sins through Yeshua, the revealed Angel of the LORD. In short, knowing who Yeshua is and what He has done for you is to know the Name of the LORD (Rom. 10:13; Phil. 2:10-11). You simply cannot know the "Name of the LORD" without knowing the Name of His Son (John 5:23; Prov. 30:4). Postscript: The point of all this is to demonstrate that the "Name of the LORD" is none other than Yeshua (or Jesus). Yeshua = YHVH. Compare Isa. 45:22-23 with Phil. 2:10. The idea of "Name" means more than mere phonetics; it has to do with the deeds, acts, power, reputation, and glory of God. Those who do not honor the Son do not honor the Father who sent Him (John 5:23). Denigrating Yeshua by even hinting that He is less than God Almighty is to desecrate the Name of God -- i.e., to engage in Chilull Hashem (חילול השם). Personal Update: Please keep me in your prayers for healing, chaverim. Thank you. חָנֵּנִי יהוה כִּי אֻמְלַל אָנִי choneini Adonai ki umlal ani, Have mercy on me, O LORD, for I languish;
Parashat Shemot - שמות 01.03.10 (Tevet 17, 5770) The Torah reading for this week is the very first of the Book of Exodus, called parashat Shemot (שְׁמוֹת). This portion begins directly where the narrative in the Book of Genesis left off, by listing the "names" of the descendants of Jacob who came to Egypt to live in the land of Goshen. The Book of Exodus tells the story of how the family of Jacob became the great nation of Israel. In English the word "Exodus" ("going out") comes from the title of the Greek translation of the sages' name of the second book of Moses, Sefer Yetziat Mitzraim ("the book of the going out from Egypt"). Hence the Greek word ἔξοδος became "Exodus" in Latin which later was adopted into English. In the Hebrew Bible this book is called Shemot ("names"), following the custom of naming a book according to its first significant word. Some of the greatest narratives of all the Scriptures are found in the Book of Exodus, including the Israelites' enslavement and subsequent deliverance with the ten plagues by the hand of the LORD. The ordinance of Passover is given and Moses then leads the people out of Egypt, crossing the Sea of Reeds. The Jewish people arrive at Mount Sinai, where they receive the Torah. While Moses is on the mountain, the people worship a Golden Calf, and a period of repentance occurs until the covenant is reestablished. The remainder of the book describes the details and construction of the Mishkan (Tabernacle). There are forty chapters in the Book of Exodus (16,723 words, 63,529 letters), divided into eleven weekly readings.
Note: If it pleases God I will add some additional commentary to Exodus later this week. Shalom for now, chaverim.
Hebrew Audio for Torah Portions  01.03.10 (Tevet 17, 5770) I am beginning to add Hebrew audio recordings for each of the weekly Torah portions on the site. These recordings were made by Fr. Abraham Shmuelof (zt'l), an Orthodox Jew who accepted Yeshua as his Savior sometime during his years as a prisoner of the Nazis in the 1940's and later became a Catholic monk (you can read more about Abraham Shmuelof here). Fr. Shmuelof made the recordings of the Tanakh (and New Testament) in the 1970s and later entrusted them to the Carmelites in honor of St. Theresa of Lisieux (1873-1897). The original tapes were transferred to digital audio by Audio Scriptures International and then divided into chapters by the Academy of Ancient Languages. Note: The links for the Torah portion audio files will be found at the bottom of the current week's Torah commentary page, directly following the "For Further Study" section.
Everlasting Love - אַהֲבַת עוֹלָם  01.01.10 (Tevet 15, 5770) Even though the Civil New Year is decidedly not a Biblical holiday (see "Happy New Year - for Ugo," below), it's always good to "rejoice in the Lord (Phil. 4:4), and therefore we can confidently say at this time: הִגְדִּיל יהוה לַעֲשׂוֹת עִמָּנוּ הָיִינוּ שְׂמֵחִים / higdil Adonai la'asot imanu, hayinu semeichim: "The LORD will do great things for us and we shall rejoice" (Psalm 126:3). Our great captivity will soon be over when the LORD Yeshua returns for those who are trusting in Him... Meanwhile: Chazak v'ematz, "Be strong and of good courage," chaverim. God loves us with "an everlasting love" (i.e., ahavat olam: אַהֲבַת עוֹלָם) and draws us to Himself in chesed (חֶסֶד, i.e., His unconditional, unfailing, gracious, and entirely faithful love and kindness). As it is written: אַהֲבַת עוֹלָם אֲהַבְתִּיךְ עַל־כֵּן מְשַׁכְתִּיךְ חָסֶד / "I love you with an everlasting love; therefore in chesed I draw you to me" (Jer. 31:3). Note that the word translated "I draw you" comes from the Hebrew word mashakh (מָשַׁךְ), meaning to "seize" or "drag away" (the ancient Greek translation used the verb helko (ἕλκω) to express the same idea). As Yeshua said, "No one is able to come to me unless he is "dragged away" (ἑλκύσῃ) by the Father (John 6:44). God's chesed seizes us, takes us captive, and leads us to the Savior... May this season be one of drawing near to the Father through our beloved Lord Yeshua. May the LORD God of Israel bless you and help you in every way: כִּי לְעוֹלָם חַסְדּוֹ / ki le'olam chasdo: "For His love endures forever" (Psalm 136:25). כָּל־אָרְחוֹת יהוה חֶסֶד וֶאֱמֶת לְנצְרֵי בְרִיתוֹ וְעֵדתָיו kol-orechot Adonai chesed v'emet l'notzrei v'rito v'edotav
הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ higgid lekha adam mah-tov, u'mah-Adonai doresh mi-mekha He has told you, O man, what is good, and what the LORD requires of you:
יְהִי־חַסְדְּךָ יהוה עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ׃ yehi-chasdekha Adonai aleinu ka'asher yichalnu lakh
December 2009 Updates
New Hebrew Meditation: Near the Brokenhearted  12.29.09 (Tevet 12, 5770) I wrote another brief Hebrew meditation (Near to the Brokenhearted) based on the verse: קָרוֹב יהוה לְנִשְׁבְּרֵי־לֵב וְאֶת־דַּכְּאֵי־רוּחַ יוֹשִׁיעַ / karov Adonai l'nishberei lev, v'et dakkei-ruach yoshia: "The LORD is near to the brokenhearted and saves the crushed in spirit" (Psalm 34:18). I hope you will find it helpful, chaverim.
Happy New Year - for Ugo?  [ Should followers of the Messiah celebrate the civil New Year? Of course we should abstain from the revelry of the world and its carnivals, but should we otherwise regard January 1st as a divinely appointed time to reflect over our lives and make resolutions to change? What is the significance of this date and why was it selected to represent a "new year"? What does the month of "January" mean? Indeed, what relationship, if any, is there between the world's calendar systems and the calendar system outlined in the Scriptures? ] 12.28.09 (Tevet 11, 5770) Often we don't realize what is not being said because of what is being said. In other words, hidden or unspoken assumptions are always at work in communication, though we rarely take the time to seriously examine these assumptions for ourselves. Advertisers, politicians, and others who wish to control your thinking implicitly understand this and therefore regularly employ various techniques to distract you from examining their assumptions. They understand that the louder (or more frequently or more threateningly) something is said, the less likely you will question its truth status or engage in reasonable thinking of your own.... In other words, "truth" for such pragmatists is little more than persuasion. Get the crowd to believe you and you've got the "truth." Take, for example, the idea that we should all rush about purchasing Christmas presents to give on December 25th, or that we are now about to begin a "New Year." All around the world people are getting ready to celebrate a transitional day that marks the end of one year and the beginning of the next. In most countries of the world, New Year's Day is usually celebrated on January 1st, though this date comes from the arbitrary decree of the consuls of ancient (and pagan) Rome -- not from anything taught in the Hebrew Scriptures. Some Christian churches plan their own New Year's celebrations, offering a service to make resolutions and to offer up special prayers. (Because it falls eight days after December 25th, some Roman-influenced churches observe this date as the "Feast of Christ's Circumcision.") Many mainline churches plan "midnight" communion services so that the sacraments could be taken just before the start of the "new year." Now while all this might be encouraging and helpful in some ways, it needs to be stressed that the civil New Year that the world celebrates is not a Biblical holiday at all, and in fact is opposed to the Biblical Calendar that was revealed in the Torah and Scriptures. The study of the various calendar systems used in the world is highly convoluted and intricate. Consider, for example, the ancient calendars of the Egyptians, the Summerians (i.e., Babylonians), and the Aztecs. Or consider the Druid legends and Stone Henge.... Indeed, there are numerous calendar systems that have been developed throughout human history -- some based on the appearance of the moon (lunar calendars), some based on the sun (solar calendars), and still others based on various astrological signs and omens (the Aztecs followed the movements of the planet Venus, and the Romans counted backwards from fixed points of the moon's cycle and considered months of 29 days to be unlucky).  The Torah designates the month of Nisan (Scripturally called aviv, or "Spring") as the first month of the year (Exod. 12:2). Originally, then, the Hebrew calendar was lunar and observational. When the new moon was sighted, a new month begun. Since the Torah also identified Sukkot as "the end of the (harvest) year" (Exod. 23:16), the sages of the Mishnah later identified the Fall month of Tishri (i.e., the "seventh month") as the start of a new year.... During the Babylonian exile (6th century BC), Babylonian names for the months (i.e., Tammuz) were adopted. This might harken back to the earlier Summerian Calendar of Abraham's day... By the time the Mishnah was compiled (200 AD), the sages had identified four new-year dates for every lunar-solar year (the modern Jewish calendar was apparently ratified by Hillel the Elder in the 3rd century AD):
In practical terms, however, there are two "New Years" in Jewish tradition. The first occurs two weeks before Passover (Nisan 1) and the second occurs ten days before Yom Kippur (the other two "new years" are not regularly observed, except by the ultra-orthodox). The first New Year is Biblical and is called Rosh Chodashim (see Exod. 12:2). This is the month of the redemption of the Jewish people -- and it is also the month in which Yeshua was sacrificed upon the cross at Moriah for our sins. Oddly enough for most Christians, "New Years Day" should be really celebrated in the Spring....
Likewise the names of the months ("moons") have pagan-Roman connections. The month of "January," for instance, is named on behalf of Janus, the two-faced Roman "god of doorways" who had one face looking forward and one backward ("Janus faced"). March is named after Mars, the god of war; April for the fertility goddess Aphrodite, July is named on behalf of Julius Caesar, August for Augustus Caesar, and so on.... Of course, the Gregorian Calendar of the Roman church tradition assimilated the pagan pantheon into its own liturgical calendar, as the Latin names of the days and months reveal.
It frankly baffles me that certain Christian theologians and preachers can be so meticulous about certain doctrines (such as justification by faith alone, the definition of the "church," the "inerrancy" of Scripture, the exact formula for baptism, etc.) and yet be seemingly oblivious to the fact that the modern, institutionalized Church inherits much of its substance and practice from pagan Rome... True, the Jews themselves adopted pagan names of the months from ancient Babylonia, but the Torah (as opposed to Jewish tradition) calls months (and days) by their ordinal number (the "first" month, the "second" month, etc.), and explicitly mentions that the New Year begins in Spring (aviv). So, while I'd like to wish you all a "Happy New Year," I'd like to wait until Nisan 1! Meanwhile, I hope and pray that you draw close to our Lord Yeshua, regardless of the time or day! Shalom Chaverim... Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον,
Parashat Vayechi - ויחי  12.27.09 (Tevet 10, 5770) This week's Torah portion, called Vayechi ("and he lived"), is the final portion of sefer Bereshit (the Book of Genesis). The name of this portion is significant, especially since many of us just celebrated the birth of Yeshua as the Savior of the world. Indeed, since some scholars regard the 10th of Tevet as the day of Yeshua's birth, it's appropriate enough to recall that He was born to die -- in order that He might live again as our eternal intercessor (מַפְגִּיעַ) before the Father... Parashat Vayechi includes Birkhat Ya'akov - the prophetic "blessing of Jacob" over the tribes of Israel. When the time came for Jacob to die, he did not call the designated firstborn of the family (that would have been Reuben, who forfeited his status because of the incident with Bilhah), but rather Joseph, the firstborn of his beloved wife Rachel. Jacob asked Joseph to swear that his body be carried out of Egypt to be buried in the resting place of Abraham and Isaac (i.e., the Promised Land). As Joseph promised, Jacob "bowed his head" -- an indication that Joseph's dream that his brothers and even his father would bow down to him was fulfilled. (The eschatological promise is that Yeshua [mashiach ben Yosef] will carry the children of Jcacob from their exile to the promised land before the end of the age.) Later, when Jacob convened all his sons together to bless them before his death, he prophesied that "the scepter (שֵׁבֶט) will not depart from Judah, nor the ruler's staff from between his feet, until Shiloh (שִׁילוֹ) comes; and to him shall be the obedience (יקְהָה) of the people" (Gen. 49:10). According to the early rabbis and Talmudic authorities, the "ruler's staff from between his (Judah's) feet" refers to the Messiah (Targum Onkelos, Targum Pseudo-Jonathan, and Targum Yerusahlmi) and the word "Shiloh" comes from she-lo, meaning "that is his." In other words, kingly authority would be vested in the tribe of Judah until the Messiah appears, at which time he would reign as the supreme leader of the people. Others have said that since shiloh has the final Hey with a mappiq as a prepositional function of "to" or "towards," it actually means toward Shiloh, the very first capital of Israel in the Promised Land. In either case, however, the idea has to do with the authority invested in Judah as divine regent until the Messiah appears. Historically speaking, if we understand the "regency of Judah" to be invested in the Great Sanhedrin (after the last independent King of Judah [Tzedekiah] was deposed), the scepter (shevet) would have departed from Judah in AD 6-7 after the Romans installed a Roman procurator as the authority in Judea (thus replacing the Sanhedrin). However, the prophecy of Jacob did not fail, since the Mashiach had indeed come and was in their midst as Yeshua mi-netzeret (Jesus of Nazareth) at that time. In other words -- Yeshua is indeed the King of the Jews, though at present He is not physically reigning on David's throne (this will occur at His Second Coming when he returns to Jerusalem at the end of olam ha-zeh (this present age) to establish the Kingdom of God upon the earth). Note: Jacob's prophecy that "the scepter will not depart from Judah... until Shiloh comes" includes all the letters of the Hebrew alphabet except for the letter Zayin, which is the Hebrew word for weapons, suggesting that when the Messiah comes, it will not be by means of arms or weapons, but rather by the ruach ha-kodesh. If it pleases God, I will write some additional commentary on this important Torah portion later this week. However, please keep me in your prayers, friends. I am suffering from an internal infection that has weakened me greatly. Thank you and shalom.
The Fast of Tevet and the Birth of Yeshua  12.27.09 (Tevet 10, 5770) Asarah B'Tevet (the Tenth of Tevet) is a fast day (observed from sunrise to sunset) that marks the beginning of the siege of Jerusalem by Nebuchadnezzar, the King of Babylon (in 587 BC) and the beginning of the battle that ultimately would destroy the Temple and send the Jews into the 70-year Babylonian Exile. This year Asarah B'Tevet occurs on Sunday, December 27th, 2009. In Israel, Asarah B'Tevet also marks the day Kaddish is recited for people whose date or place of death is unknown. This has resulted in a day of mourning for the many Jews who perished during the Holocaust. Synagogue services normally include prayers of repentance (selichot) and the Torah portion recalls the story of the idolatry of the golden calf (Exod. 32:11-34:10). Messianic Jewish scholar Alfred Edersheim wrote that the 1st century AD document called Megillat Ta'anit (i.e., "the scroll of fasts") refers to the 10th of Tevet as the day of Yeshua's birth (i.e., sometime during late December in our Gregorian calendars). Note that Jewish history regards the month of Tevet to be one of national tragedy, marking the beginning of the destruction of the Holy Temple by Nebuchadnezzar, King of Babylon (in 587 BC). After the destruction of the Second Temple in 70 AD, the early sages might have associated the birth of Yeshua as yet another reason for mourning the loss of the Temple on this date. (For more about the controversial date of the birth of Yeshua, see the article, "Christmas: Was Jesus really born on December 25th?")
Draw Near to God (part 2)...  [ The following entry is related to this week's Torah reading (Vayigash). Please read the Torah portion to "find your place" here. ] 12.24.09 (Tevet 7, 5770) I mentioned yesterday that the verb vayigash (וַיִּגַּשׁ) means "and he drew near" (from the verb nagash (נָגַשׁ), "to approach, draw near, to join"). The word nagash is used to describe how Abraham "drew near" to intercede with the Angel of the LORD (Gen. 18:23), how the inhabitants of Sodom "drew near" to break down the door of Lot's house (Gen. 19:2), how Jacob "drew close" to kiss his father Isaac (Gen. 27:27), how Judah "drew near" to his disguised brother Joseph to intercede on behalf of his family (Gen. 44:18), and so on. The Jewish sages who first translated the Torah into Greek consistently used the verb engidzo (i.e., ἐγγίζω) for the verb nagash. Like the Hebrew word, the Greek word has a range of meanings, though it generally means to come close enough to touch someone or something. Now all this might seem a bit tedious until you realize that the verb engidzo was "carried over" into the Greek New Testament. The verb is used to describe how the Kingdom of Heaven is "at hand" (Matt. 3:2, 4:17), how the disciples "drew near" the city of Jerusalem (Matt. 21:1), how Judas "drew near" to kiss Yeshua (Luke 22:47), how the chief captain of a Roman legion "drew near" and arrested Paul (Acts 21:33), how the "better hope" of Yeshua "draws us near" to God (Heb. 7:19), and how you are invited to "draw near" to God so that He will "draw near" to you" (James 4:8). Regarding this last example, please note that when we draw near to God, He has promised to draw near to us.... God is not distant from us. We don't need to "shout" or repeat our words for Him to hear us. No, He is close enough "to touch." When Judah "drew near" to Joseph, he came close enough to touch him.... The Scriptures would never command us to "draw near" to God if He were far away, remote, or otherwise inaccessible to us. On the contrary, God's Presence and glory fills the earth (Isa. 6:3). The way we can draw near to God is through prayer, praise and trust in His word. From the perspective of faith, is there anything more important or significant than God's promise to draw near to us if we draw near to Him? At any given moment of your day, God is present and available to touch your life. As King David said, שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃ / shiviti Adonai l'negdi tamid, ki mimini bal emot: "I am ever mindful of the LORD's presence; because He is at my right hand; I shall never be shaken" (Psalm 16:8). The LORD's hand was on David because he always drew near to Him... God invites you to come to Him for relationship... Since God is a Person, He wants to know you as a person. He is not interested in formulaic prayers, religious rituals, or your membership at a particular religious organization. God wants to know your inmost thoughts and heart. Drawing near to God is God's way of drawing near to you... In other words, as you draw near to God, He will draw near and touch you. May you draw close to Him now... Love and blessings and peace and goodness and grace and kindness are given to you in Yeshua, chaverim, during this season -- and always!
Personal Update: I am currently taking "Cipro" for a serious infection and I'm really wiped out. Please pray for my healing. Our "Cobra" health insurance runs out at the end of January and then we're without any at all. My children have been healthy, baruch HaShem, and so has my wife Olga, but we are concerned that this infection (or whatever it is) will be something that might require ongoing care, etc. Thank you for praying - and we wish you all a Merry Christmas!
Draw Near to God... [ The following entry is related to this week's Torah reading (Vayigash). Please read the Torah portion to "find your place" here. ] 12.23.09 (Tevet 6, 5770) The verb vayigash (וַיִּגַּשׁ) means "and he drew near," from the verb nagash (נָגַשׁ), "to approach, draw near, to join." Our Torah portion relates how Judah, the de facto "first born" of Israel, "drew near" to his disguised brother Joseph to intercede on behalf of his family.... It is interesting to note that the ancient Greek translation of the Torah (the "Septuagint," or LXX), translated the verb nagash using the word ἐγγίζω (engidzo), a verb that means to come so close as to be able to touch (in Modern Greek, this verb exclusively means to [physically] touch). Engidzo occurs in various places in the Greek New Testament as well, and is used, for example, to describe how Judas "drew near" to kiss Yeshua (Luke 22:47). James the Righteous used this verb in his admonition: ἐγγίσατε τῷ θεῷ καὶ ἐγγιεῖ ὑμῖν, "Draw near to God and He will draw near to you" (James 4:8). Understood in this light, we are encouraged to come so close to God that we are able to "touch" Him -- and to be touched by Him as well. But we must draw near to God b'kol levavkha - "with all our heart" - not merely with religious ideas or doctrinally correct words: "Because this people draw near (נִגַּשׁ) with their mouth and honor me with their lips while their hearts are far from me, and their fear of me is a commandment taught by men, therefore, behold, I will again do wonderful things with this people, with wonder upon wonder; and the wisdom of their wise men shall perish, and the discernment of their discerning men shall be hidden" (Isa. 29:13-14, cp. Matt. 15:8-9, 1 Cor. 1:9). We must draw near to God in Spirit and in Truth: "For the Torah made nothing perfect, but the bringing in of a better hope did, and that is how we draw near (ἐγγίζομεν) to God (Heb. 7:19). The Torah - by itself - is ineffectual to bring us into close contact with the LORD, since it reveals God's holiness and righteousness but provides no lasting solution to the problem of sin in the human heart. Indeed, we now have access to the Throne of Grace because the loving sacrifice of Yeshua is able to draw us near to God (John 12:32). The dividing veil (parochet) has been rent asunder.... We no longer go through the "offices of Levi" (i.e., Judaism and its rituals) to approach the LORD (Heb. 13:10). Dear friend, do you feel distant from God? Do you find yourself wanting to experience His presence and to be touched by Him? Then you are invited to "draw near" to Him now. If you delay or otherwise refuse to draw near, then how can God draw near to you? The LORD honors you as a person created in His likeness (בְּצֶלֶם אֱלהִים); He does not force you into relationship with Him... No, God respects your choice whether to draw near or not. That's why the Scripture reads, "You draw near to God and [then] He will draw near to you." If God doesn't draw near to you, it is because you have chosen not draw near to Him. God is love and He cannot be untrue to His loving nature.... Drawing near to God is God's way of drawing near to you... In other words, as you draw near to God, He will draw near and touch you. As Yeshua said, "Come to me, you who are weary and heavy laden, and I will give you rest" (Matt. 11:28). But you must take the first step to receive God's acceptance and love. Open the door of your heart and let Yeshua come in to meet with you now (Rev. 3:20). A closing note... The verb engidzo is frequently used to describe the imminent return of the LORD: Πάντων δὲ τὸ τέλος ἤγγικεν / "The end of all things draws near" (1 Pet. 4:7). May God help us redeem the time by drawing near to Him with all our hearts, chaverim. May we all draw so close to God that we are able to "touch" Him -- and therefore to be touched by Him as well. Happy Holidays to you and your families!
He was born to die...   "Glory to God in the highest and peace among those with whom he is pleased" (Lk 2:14) 12.20.09 (Tevet 3, 5770) If Yeshua was born in the fall during the festival of Sukkot (i.e., "Tabernacles"), then his miraculous conception (i.e., incarnation) would have occurred nine months earlier, sometime around Chanukah. Put the other way, if Yeshua were conceived in late Kislev (Nov/Dec), he would have been born 40 weeks later during Sukkot. For more information about this subject, please see the article, "Christmas: Was Jesus really born on December 25th?" (Note: Some people try to "blend" Christmas and Chanukah into "Christnukkah" or "Messiahmas," but strictly speaking the birth of the Messiah and the Zionist holiday of Chanukah are two different things.) Regardless of your particular custom surrounding the birth of Yeshua, the crucial point is that He was born to die (Heb. 10:5-7). The story of his birth is only significant in relation to His sacrificial death (Mark 8:27-33). The "manger" scene leads directly to the Cross at Moriah. That's the miracle of the Gospel story itself: "God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have eternal life" (John 3:16). This is of "first importance": Yeshua was born to die for our sins, to make us right with God, and was raised from the dead to vindicate the righteousness of God (1 Cor. 15:3-5). His birth (or rather His incarnation) was the "first step" toward His sacrifice for our deliverance (Heb. 2:9-18).
Yeshua came to earth and emptied himself (κένωσις) of His regal glory and power in order to be our High Priest of the New Covenant. The life he lived in complete surrender to the Father was meant to demonstrate that He alone is the efficacious Healer and High Priest (Mediator) of us all: "But [He] made himself nothing (εκενωσεν), taking the form of a slave, being born in the likeness of men; and being found in human form, he brought himself low by becoming obedient to the point of death, even death on a cross" (Phil 2:7-8). "There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit" (Rom. 8:1-4). Though Christmas is customarily the time that many people observe the birth of the Messiah and Savior, it is surely appropriate to celebrate Yeshua's glory as our risen King and Lord every day of our lives.... Therefore I sincerely wish each and every one of you a wonderful Christmas Season. May we all take time to reflect upon the profound gift of the One who was so great that He emptied Himself (κένωσις) of all His regal glory and power to be clothed in human flesh in order to die as our sin offering before the Father. יְהִי שֵׁם יְהוָה מְברָךְ - "Blessed be the Name of the Lord." Note: For a brief Hebrew meditation on Isaiah 9:6 ("Unto us a child is born"), see "Promised Child and Son."
Parashat Vayigash - ויגש [ The following entry is related to this week's Torah reading (Vayigash). Please read the Torah portion to "find your place" here. ] 12.20.09 (Tevet 3, 5770) This week's Torah reading includes the story of Judah's poignant intercession that resulted in Joseph's dramatic revelation to his brothers: אֲנִי יוֹסֵף הַעוֹד אָבִי חָי / ani Yosef, ha'od avi chai ("I am Joseph; is my father alive?"). Notice that this is a rather strange question since the brothers had earlier reported the condition of Jacob to Joseph (Gen. 43:28). When Joseph saw that his brothers were afraid of him, he said, גְּשׁוּ־נָא אֵלַי / g'shu na elai - "Please come near to me." "Your eyes see..." Joseph revealed himself to his brothers using Hebrew speech as a token of his identity. When Jacob learned that Joseph was indeed alive, vatechi ruach ya'akov avihem - "the spirit of their father Jacob was revived." Though for 22 years Jacob was bereaved, his beloved son was only a few days journey away from him.... According to Jewish tradition, Joseph never told Jacob about his betrayal by his brothers, not even when Jacob was on his deathbed. His love forbade him to engage in lashon hara or to bring further pain to his father... The revelation of Joseph and his reconciliation with his brothers is a prophetic picture of the acharit hayamim (end of days) when the Jewish people will come to understand that Jesus (Yeshua) is indeed the One seated at the right hand of the majesty on high as Israel's Deliverer. Yeshua will then speak comforting words to His long-lost brothers and restore their place of blessing upon the earth. The entire story of Joseph is rich in prophetic insight regarding Yeshua. Vayigash (וַיִּגַּשׁ) means "and he drew near," referring first to Judah's intercession for the sins of his brothers, and then to Joseph's recirpocal desire for the brothers to draw near to him (Gen. 44:18, 45:4). (There is a play on the verb nagash (נָגַשׁ), "draw near," throughout this story.) Yeshua is depicted in both Judah's intercession (as the greater Son of Judah who interceded on behalf of the sins of Israel) and in Joseph's revelation as the exalted Savior who draws the Jewish people back to Himself. When Joseph disclosed himself and asked, "Is my father alive," we hear Yeshua evoking the confession of faith from the Jewish people. Upon His coming revelation, all Israel will confess that indeed God the Father is "alive" and has vindicated the glory of His Son. Note: If God is willing, I will add some additional commentary regarding this Torah portion later this week. Meanwhile, I ask you for prayer since I am experiencing some problems with my health. Shalom for now, chaverim.
Chanukah Day 8  12.19.09 (Tevet 3, 5770) We celebrated the final day of Chanukah (and Shabbat) at my in-laws home Friday evening. Here are a few pictures of the candle lighting (click for a larger view of the table):
 End Times Ministry... 12.17.09 (Kislev 30, 5770) I am convinced that we are nearing the threshold of the prophesied "End of Days," chaverim. If you can tolerate reading the world's "news," you understand that cataclysmic, global change is being quite literally forced upon us. Social engineering, political propaganda, disinformation campaigns, psychological warfare, economic deconstruction, junk science, etc., are routinely used by those in power (the "princes of this age") to further their hidden agendas. We see this perhaps most clearly in the realm of economics and politics today. Many "educated" people today are functionally powerless to resist the deception foisted upon them, however, since they've been inculcated by public indoctrination centers (i.e., public schools) to implicitly accept a "dialectical" approach to truth (see the Devil's Logic). Critical thinking, basic logical inference, testing and questioning truth claims, and so on, are generally not taught in today's schools (much less are they promoted in the mass media). Indeed, most of today's "leading intellectuals" believe that truth -- including moral truth -- is malleable and changing. The binary view of a truth claim (true/false) has been replaced with a trinary formula and "fuzzy logic." What matters today is the pragmatic concern of "what works," and therefore we have become a culture that is enchanted by technology (i.e., power) more than by righteousness and honor. This approach to truth is found in the halls of Christendom as well... Those of us who understand the vital importance of the Jewish roots of the Christian faith are routinely dismayed to learn that the gatekeepers of "Christianity" are unwilling to engage in serious dialog about Christian tradition and theology in light of the Jewishness of Jesus and his followers. Tragically it seems that many of today's church leaders are more interested in preserving the status quo than earnestly seeking the truth. They forget the words of the Master who said, "For this purpose I was born and for this purpose I have come into the world -- to bear witness to the truth (ἀλήθεια). Everyone who is of the truth listens to my voice" (John 18:37). At heart such church leaders are technological pragmatists who blindly follow a recipe of ministry that "works" -- even if it's based on traditions that have more in common with pagan Greek theology than the teachings of the Jewish Messiah. Because of this, many of us have sadly chosen to "opt out" of the traditional church world altogether.... (For more on this, see "Is Christianity Anti-Jewish?") On the other hand, many so-called "Messianic" organizations are entirely confused about the relationship between Torah and Covenant. They forget that the new covenant really is new. They forget that "when there is a change in the priesthood, there is necessarily a change in the Torah as well" (Heb. 7:12). Many of these "Torah-Observant" groups confound Christians into believing that they need to "observe the law" and contradict the message of the Scriptures with the opinions and assumed authority of the "rabbis" and traditions of Judaism. (For more on this, see the Role of Torah articles.) Ultimately we are living in the midst of a great spiritual war -- the war for truth. This has been the battle from the beginning. The very first recorded words of Satan (נָחָשׁ) questioned God's truth: "Did God really say...?" (Gen. 3:1). Ultimately there will be two types of people: those who love the truth and those who love the lie. Metaphorically, either you will prove to be a child of light or a child of darkness.... Followers of Yeshua are told to "walk as children of light" / ὡς τέκνα φωτὸς περιπατεῖτε (Eph. 5:8). This ministry is different than many others because it is somewhat "lonely." We're not at home among mainline Christian churches nor among Torah-observant Messianic groups. We attempt to walk a "fine line" by balancing positions and embracing paradox when necessary. And we are comfortable with questioning, engaging in earnest dialog, considering non-linear ways of understanding the Hebrew Scriptures, and plainly confessing that we simply don't know everything. Nonetheless, we maintain that the Gospel message simply cannot be understood out of context -- that is, apart from its Jewish origin -- and therefore the study and appreciation of the Jewish Scriptures is foundational for understanding the truth of the message of Yeshua (Luke 24:27). Therefore we study the Torah and take its message seriously. Moreover, we accept Yeshua as none other than YHVH "come in the flesh" and affirm that the salvation of God comes entirely from His love and grace -- not by our own merits or righteousness (Titus 3:5-6). As such, we attempt to provide solid Biblical truth and wisdom as a real alternative to the apostasy and confusion promoted by innumerable other groups disseminating their religious doctrines today. So please keep us in your prayers. This ministry is perhaps the smallest of all ministries in the world, with a staff of just one person (though my patient and loving wife deserves great praise for her support of my labors here). If you believe the message and purpose of this ministry is important, please prayerfully consider supporting this work. Thank you and shalom.
Personal Update: I have been suffering from some health concerns, chaverim, and I sincerely ask for your prayers for my healing.... Thank you for everything. I love you and wish you great happiness and joy in our beloved Lord Yeshua!
Joseph and his brothers  [ The following provides some further discussion regarding this week's Torah reading (Miketz). Please read the Torah portion to "find your place" here. ] 12.16.09 (Kislev 29, 5770) The Torah plainly states that Jacob loved Joseph (יוֹסֵף) more than all his other sons, since he was the son of his old age, and was the firstborn son (bechor) of his beloved wife Rachel (Gen. 37:3). Indeed, Jacob and Joseph shared a lot in common: Both had infertile mothers who had difficulty in childbirth (Rebekah and Rachel); both of their mothers bore two sons (Rebekah: Esau/Jacob; Rachel: Joseph/Benjamin); both were hated by their brothers, and perhaps most significantly, both had lost their mothers (Joseph was present when his mother died, whereas Jacob never saw his mother again after he fled from his brother Esau). Perhaps this explains why Jacob favored his son and gave him the ketonet passim (כְּתנֶת פַּסִּים), a full-sleeved robe or ornamental tunic that set him apart from his other sons, and perhaps this also explains Joseph's juvenile boasting about his "dreams of preeminence" over his brothers.... The story of Joseph is, among other things, a story about his dreams. As a young man, his dreams centered on himself, which led to his betrayal and fall; after being humbled in prison, he focused on the dreams of others, which led to his exaltation... There is a lot of mystery surrounding the story of Joseph. Like his father who fled from the hatred of his brother, Joseph became a victim of his brothers' malice. After being betrayed and sold into slavery as a teenager, Joseph later seemed to abandon his family identity. He had no "Bethel" experience along the way, however. Indeed, upon his release from prison he was thoroughly "Egyptianized." He wore Egyptian clothes, spoke fluent Egyptian, married an Egyptian wife, assumed an Egyptian name, and named his firstborn son "Manasseh" (מְנַשֶּׁה), a word that comes from the verb nasah (נָשָׁה), meaning "to forget." It's clear that Joseph wanted to forget his past life. After all, despite his ascendancy in Egypt -- when he had the means to reconnect with his long-lost family (including his father and brother who were deceived into thinking he was dead) -- he did nothing to contact them. (For more on this topic, see "The Heart's Truth.") The truth (ἀ+λήθεια, see below) cannot be forever forgotten, however. When his brothers finally reappeared in his life seeking help, it had been 22 long years since they had last seen him. Joseph was now forced to deal with his past life. But he played the part of a "stranger" and withheld his true identity... As part of his charade, Joseph bound and imprisoned Simeon (who, according to tradition was the brother who originally threw Joseph into the pit). It was then that the brothers remembered what they had done to Joseph when they betrayed him as a child. Here the Torah adds a detail not originally given in the story of Joseph's betrayal, namely, that the brothers had ignored Joseph's desperate cries for help (Gen. 42:21-24). Perhaps the shock of seeing their helpless brother Simeon bound before them reminded the brothers of the terrible pain they had once caused Joseph... Joseph, of course, demanded that his brother Benjamin be brought from Canaan in order to validate the brothers' story. Benjamin, the last link to Jacob's deceased wife Rachel, had apparently taken Joseph's place as Jacob's favorite son, and Jacob was unwilling to part from him. The famine, however, forced the issue and Judah swore to his father to take personal and eternal responsibility for the welfare of his beloved son... Jacob relented in a state of fearful resignation. Although the sages argue about the exact chronology, it is clear that Benjamin was not a child when Joseph was thrown into the pit at age 17. When he finally saw his brother again, Joseph was so overcome with emotion that he left the room to weep. A midrash tells of the conversation between Joseph and Benjamin that brought tears to Joseph's eyes. Joseph asked Benjamin, "Have you a full brother, one who has the same mother as you?" "I had a brother," answered Benjamin, "but I do not know where he is." "Do you have sons?" asked Joseph. "I have ten." "What are there names?" "I named them all after my brother and the troubles that befell him. One is called Bela because my brother was nivlah - swallowed up - and disappeared. Another is called Bechor because he was the bechor (firstborn) of his mother. A third is called Achi because he was achi, my brother, and a fourth is called Chuppim because he did not see my chuppah (i.e., wedding day)." So Benjamin explained the names of his ten sons and Joseph was full of love for his brother and sadness for the time they had not shared together. Another midrash tells the story about how Joseph seated his brothers from youngest to oldest (Gen. 43:33). He wanted to have Benjamin sit next to him but was unsure how to arrange the seating. Picking up his goblet and pretending that it had magic powers, Joseph called out the brothers names: "Reuben, Simeon, Levi, Judah," and so on from oldest to youngest. When he came to Benjamin, he said, "He has no mother and neither do I. He had a brother who was separated from him at birth, and so did I -- let him sit next to me!" The fivefold portion given to Benjamin was meant to test the brothers to see how they would react to a brother being shown preferential treatment. When Joseph later framed Benjamin for stealing the "divination goblet," he was masterfully recreating a situation similar to the one in which he was sold by his brothers. Had they changed? Would his brothers abandon Benjamin as they had abandoned him in his hour of need? In order for there to be genuine reconciliation, Joseph needed to see if his brothers had really undergone teshuvah. When Judah stepped forward to take the place of his brother, he willingly accepted the guilt of them all. When Judah said, "What can we say, my lord; God has found out our sin" (Gen. 44:16), he was not confessing to the theft of the divination cup, but rather to the brothers' crime of throwing Joseph into the pit and selling him as a slave.... The word "Miketz" means "at the end of" and points to prophetic future (i.e., the "end of days" or acharit ha-yamim). Just as Joseph was a "dreamer" who was betrayed by his brothers but was promoted to a place of glory by the hidden hand of God, so Yeshua was betrayed by his people yet was exalted over all the nations (מֶלֶךְ הַגּוֹיִם). And just as Joseph later disguised himself as a "stranger" and an "Egyptian" to his brothers but was finally revealed to be their savior, so will the Jewish people come to see that Yeshua is the true Savior of Israel. Then will come true the hope of Rav Sha'ul (the Apostle Paul) who wrote, "And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer who shall turn away ungodliness from Jacob" (Rom. 11:30). May that hour come speedily, and in our days....
Chanukah Day 4 12.15.09 (Kislev 28, 5770) We celebrated the fourth day of Chanukah quietly at our home this evening. Here are a few pictures of the candle lighting:
We wish you great inner peace and joy during this special time of year, chaverim... May the LORD God of Israel fill you with the Light of His glorious Son!
Parashat Miketz - מקץ  [ Note: Chanukah runs from Friday, Dec. 11th through Saturday, Dec. 19th this year. The weekly Torah reading is not suspended for Chanukah (as it is for Passover and Sukkot), though additional Torah readings are read for each of the eight days of the holiday. For more information, see the Weekly Torah Reading page. ] 12.14.09 (Kislev 27, 5770) The Torah reading for this coming Shabbat (which occurs on the last day of Chanukah) is parashat Miketz. As this portion opens, Jacob's favored son Joseph had been languishing in prison for 12 years, but the appointed time had finally arrived for him to fulfill the dreams given to him as a young man. In this connection, I list some of the ways that Joseph is a "type" or foreshadowing of the coming Yeshua as the Suffering Servant (i.e., Mashiach ben Yosef). The revelation of Joseph and his reconciliation with his brothers is a prophetic picture of acharit ha-yamim (the "End of Days") when Israel, in Great Tribulation, will come to Yeshua as Israel's deliverer. Presently, the veil is still over the eyes of the Jewish people and they collectively regard Yeshua as an "Egyptian" of sorts. For more information, please see the summary page for Miketz. Note: If it pleases God I will add some additional commentary to parashat Miketz later this week. Meanwhile Happy Chanukah and blessings to you, chaverim.
Rosh Chodesh Tevet - ראש חדש טבת  12.14.09 (Kislev 27, 5770) Thursday December 17th (and Friday the 18th) is Rosh Chodesh Tevet, the new moon of the 10th month of the Jewish calendar (counting from the first month of Nisan). This was the fateful month that Nebuchadnezzar king of Babylon besieged Jerusalem before the Temple was destroyed in 586 BC (2 Kings 25:1; Jer. 39:1; Ezek. 24:1-2). The name of the tenth month is called Tevet in the Scriptures (see Esther 2:16). Rosh Chodesh Tevet is sometimes observed as one day and sometimes as two, because the preceding month (Kislev) is sometimes "full" (consisting of 30 days) and sometimes deficient (consisting of only 29 days). With a two-day Rosh Chodesh, the first day is the 30th day of the preceding month (i.e., Kislev 30th), and its second day is the first day of the following month. The Septuagint Translation. The 8th of Tevet is traditionally recognized as the date when the oldest translation of the Torah, the ancient Greek Targum (translation) called the "Septuagint" (or LXX, or "translation of the Seventy"), was finished. According to the early sages, "King Ptolemy II [3rd century BC] once gathered 72 elders, placed them in 72 separate chambers, without revealing to them why they were summoned. He entered each one's room and said: 'Write for me the Torah of Moses, your teacher, into Greek.' God put it in the heart of each one to translate identically as all the others did" (Tractate Megillah 9). Note, however, that the circumstances and motives surrounding this translation were suspect from the beginning. After all, what would motivate a Greek king of Egypt to test Jewish scholars in this way? And while Jewish tradition concedes that it was miraculous that the sages all translated the Torah using the same Greek constructions, they generally decry the "freezing" of the text into a particular interpretation, since the Torah is considered essentially untranslatable (i.e., there are many layers of meaning that are only revealed through the original Hebrew texts). Critical scholarship shows that there are textual variants between the Koine Greek text of the Septuagint and the Masoretic text (i.e., the received text of modern Judaism). The Dead Sea Scrolls tend to confirm the Hebrew that underlies the Greek text over the present Masoretic text, though it must be stressed that the majority of these variations are quite minor (e.g. grammatical changes, spelling differences). After the 2nd century AD, however, most of the Jewish world regarded the Septuagint as an untrustworthy translation and associated it with Hellenistic influences and corruption. Unfortunately, the Christian world endorsed the Septuagint as "authoritative" and perpetuated its literal use instead of studying the Hebrew text and Jewish methods of exegesis. We wonder if much of the heresy of "replacement theology" does not trace back to this decision of the early church's leaders to abandon the Hebrew text for the Greek...  The Fast of Tevet. Asarah B'Tevet (the Tenth of Tevet) is a sunrise-to-sunset fast day that recalls the beginning of the siege of Jerusalem by Nebuchadnezzar, the King of Babylon (in 587 BC) and the beginning of the battle that ultimately would destroy the Temple and send the Jews into the 70-year Babylonian Exile. In modern Israel, Asarah B'Tevet also marks the day Kaddish is recited for people whose date or place of death is unknown. This has resulted in a day of mourning for the many Jews who perished during the Holocaust. Synagogue services normally include prayers of repentance (selichot) and the Torah portion recalls the story of the idolatry of the golden calf (Exod. 32:11-34:10).
Chanukah Day 3 12.14.09 (Kislev 27, 5770) We celebrated the third day of Chanukah at our house this evening. Here are a few pictures of the occasion, chaverim:
᾽Αγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως / "Fight the good fight of faith." Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses (1 Tim. 6:12).
Chanukah Day 2 12.13.09 (Kislev 26, 5770) We celebrated the second day of Chanukah over at my in-laws home this evening. Here are a few pictures of the occasion, chaverim:
We are living in darkened days, chaverim... In such a time as this, we must remain true to our convictions and seek to strengthen our faith. The powers of darkness shall never prevail over the truth and love of God. As King David wrote: אִם־תַּחֲנֶה עָלַי מַחֲנֶה לא־יִירָא לִבִּי Though an army encamp against me, my heart shall not fear; This is a major theme of Chanukah - retelling the victory of faith in the LORD God of Israel despite ubiquitous godlessness and worldly oppression.... Nonetheless, what are we to do with those who hate us? Are we supposed to love them, too? A sage once remarked, "After 120 years, I would rather be rebuked for loving someone without cause than for hating someone with cause." His words agree with those of our Lord Yeshua who told us to love our enemies and to pray for those who persecute us (Matt. 5:44). Extending agape (ἀγάπη) -- unconditional love -- is not optional for a follower of the Messiah, even if we are confronted with an army that is encamped against us...
Chanukah Day 1 12.12.09 (Kislev 25, 5770) We celebrated the first day of Chanukah (and Shabbat) at our home with my in-laws. It was a precious time reciting the blessings, lighting the candles, eating latkes, listening to music, praying, and spending some time together. This was also Judah's first Chanukah! We wish you could have been there... From our family to yours: Happy Holidays, chaverim!
Left-to-right (top): 1. Josiah gets ready; 2. Josiah at the window; 3. Peter lights the candles; 4. John with Judah; 5. Vadim lights the candles (bottom): 1. Josiah lights the 1st candle; 2. the table filled with menorahs; 3. Blessings pages; 4. another table shot; 5. Josiah counting gelt
Happy Chanukah! 12.11.09 (Kislev 24, 5770) Chanukah begins tonight at sundown. The Hebrew word chanukah means "dedication" and marks an eight day winter celebration (from Kislev 25 - Tevet 3) that commemorates the rededication of the Second Temple after a small group of Jewish believers defeated the forces of assimilation at work in their world. As such, Chanukah represents the victory of faith over the ways of speculative reason, and demonstrates the power of the miracle in the face of mere humanism. And since Yeshua is the true light (ha'or ha'amiti) that lightens us all (John 1:9), Chanukah is ultimately a celebration of the victory of God in Yeshua our Messiah.... Once again let me wish you a very happy and joy-filled Chanukah and Christmas season! Our family loves Chanukah... It's such a festive time, and I always sense the LORD's Presence in the room as we recite the blessings, light the candles, sing some songs, pray, and EAT latkes! It's a joyous season, and its message is more important today than ever before...
Please see the links below to download some quick and easy Chanukah blessing cards... Chanukah Sameach, chaverim: Let your light shine!
Yeshua - the Light that cannot be hidden  [ This entry continues some thoughts about Chanukah, which begins tomorrow evening. ] 12.11.09 (Kislev 24, 5770) In the Gospel of John it is recorded that Yeshua said, "I am the way, the truth, and the life" (i.e., ᾽Εγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή). The Greek word translated "truth" in this verse is aletheia (ἀλήθεια), a compound word formed from an alpha prefix (α-) meaning "not," and lethei (λήθη), meaning "forgetfulness." (In Greek mythology, the "waters of Lethe" induced a state of oblivion or forgetfulness.) Truth is therefore a kind of "remembering" something forgotten, or a recollecting of what is essentially real. Etymologically, the word aletheia suggests that truth is also "unforgettable" (i.e., not lethei), that is, it has its own inherent and irresistible "witness" to reality. People may lie to themselves, but ultimately the truth has the final word... Greek scholars note that the word lethei itself is derived from the verb lanthano (λανθάνω), which means "to be hidden," so the general idea is that a-letheia (i.e., truth) is non-concealment, non-hiddenness, or (put positively) revelation or disclosure. Thus the word of Yeshua - His message, logos (λόγος), revelation, and presence - is both "unforgettable" and irrepressible. Yeshua is the Unforgettable One that has been manifest as the express Word of God (דְּבַר הָאֱלהִים). Yeshua is the Light of the world (אוֹר הָעוֹלָם) and the one who gives us the "light of life" (John 8:12). Though God's message can be supressed by evil and darkened thinking, the truth is regarded as self-evident and full of intuitive validation (see Rom. 1:18-21). The Hebrew word for truth (i.e., emet: אֱמֶת) comes from a verb (aman) that means to "support" or "make firm." There are a number of derived nouns that connote the sense of reliability or assurance (e.g., pillars of support). The noun emunah (i.e, אֱמוּנָה, "faithfulness" or "trustworthiness") comes from this root, as does the word for the "faithful ones" (אֱמוּנִים) who are "established" in God's way (Psalm 12:1). A play on words regarding truth occurs in the prophet Isaiah: אִם לא תַאֲמִינוּ כִּי לא תֵאָמֵנוּ / im lo ta'aminu, ki lo tei'amenu: "If you are not firm in faith, you will not be firm at all" (Isa. 7:9; see Faith Establishes the Sign). Without trust in the LORD, there is no stability... Truth is something trustworthy, reliable, firm, or sure. In colloquial English, for example, this idea is conveyed when we say, "He's a true friend...", indicating that the loyalty and love of the person is certain. The familiar word "amen" likewise comes from this root. Speaking the truth (dibbur emet) is considered foundational to moral life: "Speak the truth (דַּבְּרוּ אֱמֶת) to one another; render true and perfect justice in your gates" (Zech. 8:16). Yeshua repeatedly said, "Amen, Amen I say to you...." throughout his teaching ministry to stress the reliability and certainty of God's truth (Matt. 5:18, 26, etc.). Indeed, Yeshua is called "the Amen, the faithful and true witness" (Rev. 3:14). The relationship between the Hebrew and the Greek ideas seems to be that the revelation of God - the aletheia - is reliable and strong. The source for all truth in the world is found in the Person and character of the LORD God of Israel... The self-disclosure of the LORD is both unforgettable - both in the factual and moral sense - as well as entirely trustworthy. Aletheia implies that truth is something that should never be forgotten. Hence we are regularly commanded and encouraged not to "forget" the LORD (Deut. 8:11, Psalm 103:2, etc.), to "remember" his covenants, to "keep" his ways, and so on. During this Chanukah Season -- and always -- may the LORD God of Israel help us walk in the unforgettable and irrepressible radiance of His glory. May God help us shine with good works that glorify God's Name (Matt. 5:16). "For God, who said, 'Let light shine out of darkness,' has shone 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).
The Beauty of God's Truth [ This entry continues some thoughts about Chanukah, which begins tomorrow evening. ] 12.10.09 (Kislev 23, 5770) It's been said that the Greek mindset regards what is beautiful as what is good, whereas the Hebraic mindset regards what is good as what is beautiful. The difference is one of orientation. Doing our duty before God, in other words, is what is truly beautiful, not merely appreciating the appearance of symmetry, order, and so on. This explains why moral discipline (i.e., musar, מוּסָר) is so prominent in Hebrew wisdom literature. True beauty cannot exist apart from moral truth. The word chinukh (חִנּוּךְ), "education," shares the same root as the word "chanukah" (חֲנֻכָּה, 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/direction to God and His concrete purposes on the earth. Disciples of Yeshua are likewise 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. True education is therefore foundational to being a disciple of the Mashiach. (Note that the Hebrew word "rabbi" comes from the word rav (רַב), which means "great." The word rabbi (רִבִּי) is formed by adding the 1st person singular ending, i.e., "my great one," or "my reverend." In Yiddish the word is rebbe. Yeshua told us not to call anyone other than Him "rabbi" or "father" since we are all brothers and sisters and He alone is our Master (Matt. 23:8)). Following Yeshua, then, first of all means submitting to His authority and learning from Him as your Teacher (Matt. 23:8). Only after spending time with Him are you commissioned to go "to all the nations and teach..." (Matt. 28:19). This is accomplished not only by explaining (propositional) doctrine but by kiddush HaShem -- sanctifying the LORD in our lives. We are called to be a "living letter" sent to the world to be "read" (2 Cor. 3:2-3). During Chanukah we recall the courage and faith of Judah the "Maccabee" and his brothers. The name "Maccabee" is said to be an acronym [מ כּ בּ י] for Moses' affirmation of faith: מִי־כָמכָה בָּאֵלִם יהוה / "Who is like you, LORD, among the mighty?" (Exod. 15:11). Since God alone is the Supreme Ruler of the universe, we do not need to live in fear of man. As King David wrote: יהוה אוֹרִי וְיִשְׁעִי מִמִּי אִירָא / "The LORD is my Light and my Salvation - of whom shall I be afraid?" (Psalm 27:1). Yeshua the Messiah is our true Light (ha'or ha'amiti) and our Salvation (yeshu'ah). He has said, "My peace I give unto you. Let not your heart be troubled; neither let it be afraid. In the world you shall have tribulation: but be of good cheer; I have overcome the world" (John 14:27, 16:33). בָּרוּךְ הוּא הָאֱלהִים אֲשֶׁר נָתַן־לָנוּ תְּשׁוּעָה נִצַּחַת בְּיַד
Chanukah and Spiritual Warfare [ Note: Chanukah begins Friday, Dec. 11th and runs through Saturday, Dec. 19th this year. ] 12.09.09 (Kislev 22, 5770) Chanukah is essentially a story about remaining committed to the truth in a godless, and therefore insane, world. After all, since ultimate reality is the "handiwork" (i.e., conscious design) of a single, all-powerful, all-knowing, all-loving, morally perfect, purposive, personal, and spiritual Agency that has been revealed in the Jewish Scriptures, those who deny this Reality are living in a state of delusion (that is, a protracted "hallucination" that indicates radical departure from what is real). In a sense, the history of humanity - especially as it has been expressed philosophically and politically -- has been nothing less than the conscious collusion to redefine reality as something that it isn't. "The kings of the earth station themselves, and the dignitaries (רוֹזְנִים) take counsel together against (lit. "over") the LORD and His Mashiach" (Psalm 2:1-3). Spiritual warfare is therefore the fight for sanity and truth in a world that prefers madness and self-deception. Despite being an anti-Semite, the early Church father Tertullian (160-220 AD) once asked a very good question: "What does Athens have to do with Jerusalem?" He was right for asking the question, though ironically, as a Greek-minded "replacement theologian," he was wrong for categorically libeling the Jewish people (see Adversus Iudaeos, c. 200 AD). Historically speaking, religious Jews have always loved the Torah and resisted the pull toward assimilation... Indeed, what other nation has survived over the millennia as have the Jewish people? Sadly, it is a continuing sin of many of today's "church leaders" to disregard the miraculous existence of Israel - including the modern State of Israel - by refusing to give the LORD God of Israel glory for His faithfulness.... Look, if God isn't faithful to the promises made to ethnic Israel, what makes these people think He won't change His mind regarding the Church? Historically, Chanukah remembers the Jewish resistance to forced Hellenization (i.e., the spread of pagan Greek culture), though more generally it represents the ongoing struggle against assimilation to the prevailing "world system." (As an aside, the name "Maccabee" is an acronym [מ כּ בּ י] for מִי־כָמכָה בָּאֵלִם יהוה / "Who is like you, LORD, among the mighty," indicating that God alone is the Supreme Ruler of the universe). In modern day America, for instance, the pressure to assimilate takes the form of "political correctness" and the acceptance of official propaganda that multicultural pluralism/cultural relativism is the truth. For those of us who follow Yeshua, Chanukah is the bold proclamation that the Light of the World has come, despite the fact that "people love darkness rather than light because their deeds are evil" (see John 3:19). Yeshua gives us light, the very "light of life" (אוֹר הַחַיִּים). What does this mean to you who claim to know Him and His message? How does this impact you as His follower in this darkened age? It is only by the Light of Yeshua that we gain victory over the powers of darkness, since the darkness cannot comprehend the light (John 1:5). When we walk in the Light, we have fellowship, unity, echdut, with one another, and the gates of hell shall not prevail against us (1 John 1:7-9). May the LORD God of Israel, the Father of the Blessed One Yeshua, help us all to behold the glory of His Light by abiding in His love! May He enlighten the "eyes of our understanding" and pour out the spirit of wisdom revelation in the knowledge of the Messiah (Eph. 1:17-19). Note: For more on this subject, see the Chanukah pages (as well as the entry "The Way of the Righteous," below). Personal Update: I recently bought a new computer to replace the one I am currently using and I am having a difficult time getting my applications to work on the "new and improved" Windows 7 operating system (I currently use Windows XP Pro). I discovered that Windows 7 has an "XP Pro" compatibility mode, but the system I purchased cannot support this technology, so I am really a bit stuck over here.... I will keep you posted of the progress, chaverim. Also, I am struggling with some health issues and ask for your prayers. Thank you!
Should Christians celebrate Chanukah? 12.08.09 (Kislev 21, 5770) It's somewhat ironic that the only reference to the festival of Chanukah occurs in the New Testament, not in the Tanakh, where we learn that Yeshua observed the "feast of dedication" (John 10:22-24). During a season of remembering miracles (nissim), Jesus pointed out that the works that He did attested to His claim to be the long-awaited Mashiach of the Jewish people (John 10:37-38). His works and character clearly displayed the true Light of who He was, and these works still shine to us today. Jesus was and forever shall be the greatest Jew who ever lived upon the earth. But should Christians celebrate Chanukah or Christmas? Well, for those of you who have read my Christmas article, you understand that I believe that Yeshua was actually born during the festival of Sukkot and conceived during the Festival of Lights (Chanukah). For this reason, we can join in Christmas festivities, but we understand the celebration to center on the Miracle of the Incarnation -- when God the Son chose to divest Himself of his regal glory and began his redemptive advent into this world. Please let me wish you a very happy and joy-filled Chanukah and Christmas season! Our family loves Chanukah... It's such a festive time, and I always sense the LORD's Presence in the room as we recite the blessings, light the candles, sing some songs, pray, and EAT latkes! It's a joyous season, and its message is more important today than ever before...
New Chanukah Blessing Cards [ Note: Chanukah begins Friday, Dec. 11th and runs through Saturday, Dec. 19th this year. If you have never personally experienced your own Chanukah celebration, let me encourage you to purchase a Chanukah menorah and light the candles along with us this year. Step by step instructions are provided on the Chanukah pages on this site, chaverim. ] 12.07.09 (Kislev 20, 5770) Tonight I updated the Chanukah Blessings page to include some new "Hebrew Study Cards" you can use for your Chanukah celebrations! I created cards for each of the four key blessings customarily recited during this holiday. The Four Blessings:
Of course Hebrew audio clips are provided on the Chanukah blessings page as well. I hope you find the new cards helpful, chaverim! Chanukah Sameach!
Parashat Vayeshev - וישב  [ Note: Chanukah begins Friday, Dec. 11th and runs through Saturday, Dec. 19th this year. The weekly Torah reading is not suspended for Chanukah (as it is for Passover and Sukkot), though additional Torah readings are read for each of the eight days of the holiday. For more information, see the Chanukah pages. ] 12.06.09 (Kislev 19, 5770) From the beginning of this week's Torah portion (Vayeshev) until the end of Sefer Bereshit (the Book of Genesis), the focus shifts from Jacob to his twelve sons, but most especially to Jacob's beloved son Joseph (יוֹסֵף). What appears as a sequence of terrible hardships for Joseph finally results in the deliverance of the Jewish people during a time of great tribulation. The story of Joseph's ordeal is therefore the story of Divine Hashgachah (providential supervision) at work -- as well as a foretelling of the Messiah (i.e., Mashiach ben Yosef). The Torah reading begins, vayeshev Ya'akov, "And Jacob settled" (Gen. 37:1). The Talmud (Sanhedrin 106a) notes that whenever the word vayeshev is mentioned in Torah, it introduces a painful episode. Immediately after the statement that "Jacob settled in the land of his father's sojourning," we read that Joseph brought an "evil report" about his brothers to his father. This act ultimately led to the selling of Joseph into slavery and further heartache for Israel. The Jewish sage Rashi notes that whenever someone called by God wants to "settle down" and live at ease, God orchestrates events to keep him or her free from complacency. This certainly happened in the case of Jacob, where sibling rivalry and baseless hatred (called sinat chinam, (שִׂנְאַת חִנָּם)) so disrupted the peace of the family that his children were eventually led into exile and slavery. Some of the sages note that the "Valley of Hebron" (i.e., the place from which Jacob commissioned Joseph to go check on his brothers), should rather be translated as "from the depth of Hebron" (מֵעֵמֶק חֶבְרוֹן), suggesting that Joseph's assignment was the first step toward fulfilling the prophecy given to Abraham of the descent of Israel into Egypt (Gen. 15:13). The word Hebron comes from a root that means "association" or "union," suggesting that from the depths of the family union would come struggle but eventual deliverance. Note: If it pleases God I will add some additional commentary to this Torah portion later this week, chaverim.
Chanukah Torah Readings 12.06.09 (Kislev 19, 5770) The eight day festival of Chanukah (חֲנֻכָּה) begins Friday, Dec. 11th (at sundown) and runs through Saturday, Dec. 19th. In addition to the regular weekly Torah reading (i.e., Vayeshev), an additional Torah portion (Numbers 7:1-8:4) is divided and read over the eight days of the holiday. For more information, see the Chanukah Torah readings listed on the Chanukah pages.
The Way of the Righteous - דֶּרֶךְ צַדִּיקִים  [ Note: Every day we are bombarded with messages from various sources attempting to persuade us to believe something or other. For the child of God it must be remembered that whatever the world system values, interprets, and regards as "news" is founded in a fallacious understanding of reality, and therefore may be likened to the "counsel of the wicked." ] 12.04.09 (Kislev 17, 5770) How we think about things matters.... Our thoughts determine how we see, feel, interpret, reason -- and choose. In a sense, our thoughts express who we really are: they are "inner verbalizations" that reveal our characters. And since our thoughts lead to feelings that are inevitably expressed in actions, our actions ultimately express what we believe (at least at any given moment in time). To change undesirable behavior, we often need to back up and reject erroneous assumptions that underlie and justify our choices. Often the assumptions we believe operate on a "preconscious" level of awareness. We must slow down and ask ourselves what we are really thinking and believing whenever we consider the choices we are making. But the two are inextricably linked together: our thoughts determine our actions and our actions express our thoughts... Psalm One stands as a sort of "preface" to the Book of Psalms by first of all extolling the way of the righteous (i.e., derekh tzaddikim: דֶּרֶךְ צַדִּיקִים) in contradistinction to the way of the wicked (i.e., derekh resha'im: דֶרֶךְ רְשָׁעִים). It is therefore a foundational Psalm that is intended to encourage us to separate ourselves from the ways and customs of the prevailing godless culture (2 Cor. 6:17). Notice that the very first verse of this very first Psalm declares that the happy person (ashrei ha-ish) neither "walks" (הָלַךְ) in the counsel of the wicked, nor "stands" (עָמָד) in the way of sinners, nor "sits" (יָשָׁב) in the seat of the scornful: אַשְׁרֵי־הָאִישׁ אֲשֶׁר Ashrei ha-ish asher Although King David used parallelism in this verse, note that the verbs "walk," "stand," "sit" mark an unmistakable progression -- or rather a regression away from the upward walk of the righteous to a place of murky despair, cynicism and bitterness.... Looked at from the reverse perspective, the ungodly first heed wicked counsel and then walk in its doctrine and presuppositions. This causes them to slow down and "stand" in a sinful state (i.e., to dwell/abide in a state of ignorance). The sense of life's urgency is lost to them: there is no place to "go," no development, no "goal" or purpose to life... Finally, the wicked decide to "sit" down, or "dwell" with an abiding scorn. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ ki im b'torat Adonai cheftzo The truly happy person - ashrei ha-ish - finds delight in the Torah of the LORD. Note that the Hebrew word asher (אָשֵׁר) means to go straight, to walk or press on, or to make progress. Pressing on in righteousness leads us to true happiness, a state of blessedness. The "happy man" (אַשְׁרֵי־הָאִישׁ) represents the ideal man of God who is not ensnared by the ways of the wickedness that surrounds him. His victory over the world is found in his faith. The way forward is the Torah-perspective. בָּרוּךְ שֵׁם כְּבוֹדוֹ לְעוֹלָם וְיִמָּלֵא כְבוֹדוֹ אֶת־כּל הָאָרֶץ barukh shem kevodo l'olam ve'yimalei khevodo et-kol ha'aretz. Shabbat Shalom Chaverim...
New Hebrew Meditation: The Grace of Torah 12.01.09 (Kislev 14, 5770) I wrote another brief Hebrew meditation (The Grace of Torah) based on Psalm 25:8: טוֹב־וְיָשָׁר יהוה עַל־כֵּן יוֹרֶה חַטָּאִים בַּדָּרֶךְ / tov v'yashar Adonai, al-ken yoreh chata'im ba-darekh: "Good and upright is the LORD; therefore He teaches sinners in the way" (Psalm 25:8). I hope you will find it helpful, chaverim...
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