LECH LECHA: new Torah portion video: http://youtu.be/uTgM9qSDDvg
Tuesday, October 30, 2012
Tuesday, October 23, 2012
VID-EOTIONALS
As I have been beginning the Torah all over, I have tried to come up with not only ways to make it fresh for myself, but also ways to make my findings new for my readers. I have taken to the thought of video blogs, or what I like to call: vid-eotionals. Until I can figure out how out add a link for such things, I encourage you for look at the following links.
B'REISHEET: http://www.youtube.com/watch?v=otPV_EqOk4o&feature=plcp
NOACH: http://www.youtube.com/watch?v=N8wG2hruLOQ&feature=plcp
B'REISHEET: http://www.youtube.com/watch?v=otPV_EqOk4o&feature=plcp
NOACH: http://www.youtube.com/watch?v=N8wG2hruLOQ&feature=plcp
Monday, October 15, 2012
THE BLESSING OF MOSHE
“This is the blessing that Moshe the man of God pronounced on the Isra’elites before his death.”
Deuteronomy 33:1
If you recall, back in the later portions of Genesis, we looked at details both visible and hidden within the words of Ya’akov given to his sons before his passing. Of all the sons listed, there were three specifically that I pointed to that later had references once more to Deuteronomy 33. I would like to spend a few minutes looking at these again as we come close to the end of this book, and the Torah as a whole.
We begin once more with Zebulun. Ya’akov prophesied over this son that the tribe would live at the seashore. Four hundred plus years later this prophecy would be seen truthful as Joshua would allot to this tribe the area between the Mediterranean Sea and the Sea of Galilee. This allowed for trading routes, in which Zebulun was heavily involved, and as was also declared on them by Moshe in Deuteronomy 33:19, stating they shall take the abundance of the seas and the treasures hidden in the sand. It is awesome to see all the pieces come together. Ya’akov spoke also that the border of Zebulun’s territory would be at Sidon. When Joshua divided the land, Sidon was not included in the piece given to Zebulun. In fact, it was not theirs until the tribe of Asher was unable to defeat the remaining Canaanities. The tribe of Zebulun began attacking and defeating the Canaanities and this victory allowed them the land that had been spoken of as theirs prior.
Genesis 49:19 speaks concerning Gad, and Ya’akov jumped right to the point with one sentence. “Gad – a troop will troop on him, but he will troop on their heel.” This verse doesn’t seem to make sense. A troop will troop? Although written with the same words in English, in Hebrew it reads that a GADUWD (army) will GUWD (invade) him. In the end, however, Gad would GUWD them back. In this we piece together that Gad would be attacked but in the end would find victory. In Judges 10 we see this truth as for eighteen years the Philistines vexed the children of Isra’el before finally having their justice served. It is this constant state and declaration of war that kept the men of Adonai ready with the faces of lions. Even Moshe blessed the tribe of Gad in Deuteronomy 33:20, stating that they dwelled like a lion and tore the arm with the crown of the head. Although no one famous person in the Bible is shown to derive from the tribe of Gad, one main theme is. As stated in I Peter 5:8, we are to be ready at any moment for the enemy to attack us. He may indeed guwd us, but in the end we will be victorious and guwd his heel.
To Asher also Ya’akov is quick and to the point, stating that Asher’s food is rich, fit for a king. In saying little, Ya’akov was stating that Asher would enjoy the rich products of the fertile land, teeming with items to sustain life and find himself serving his food before royalty. The tribe of Asher failed to remove the Canaanite/Phoenican inhabitants once in their Promised section, and perhaps forewent their military capability. There is thought that based on the words of Moshe in Deuteronomy 33:24, oil was present within the land of Asher, be this an idea of an oil such as olive oil or in the manner of Texas tea. In the end, though, we read that Asher would be blessed, despite the oil’s form.
While we could go on with each of the sons and tribes and find how the words spoken by Ya’akov later matched the words spoken by Moshe, I wanted just to leave us with the tidbits of these three. It is in these three I find a hope for myself. The time span between these words first spoken by Ya’akov and later spoken by Moshe is close to 440 years, and yet, in Adonai’s time, they came true. So then here is the hope. What He has promised to you and me, He has every intention of completing. We are not forgotten even though at times we may feel that way. And we are not forsaken even though sometimes we feel alone on this journey. Adonai will be sure to allow His promise to become our reward. Let us not give up on waiting for Him.
Deuteronomy 33:1-29
Deuteronomy 33:1
If you recall, back in the later portions of Genesis, we looked at details both visible and hidden within the words of Ya’akov given to his sons before his passing. Of all the sons listed, there were three specifically that I pointed to that later had references once more to Deuteronomy 33. I would like to spend a few minutes looking at these again as we come close to the end of this book, and the Torah as a whole.
We begin once more with Zebulun. Ya’akov prophesied over this son that the tribe would live at the seashore. Four hundred plus years later this prophecy would be seen truthful as Joshua would allot to this tribe the area between the Mediterranean Sea and the Sea of Galilee. This allowed for trading routes, in which Zebulun was heavily involved, and as was also declared on them by Moshe in Deuteronomy 33:19, stating they shall take the abundance of the seas and the treasures hidden in the sand. It is awesome to see all the pieces come together. Ya’akov spoke also that the border of Zebulun’s territory would be at Sidon. When Joshua divided the land, Sidon was not included in the piece given to Zebulun. In fact, it was not theirs until the tribe of Asher was unable to defeat the remaining Canaanities. The tribe of Zebulun began attacking and defeating the Canaanities and this victory allowed them the land that had been spoken of as theirs prior.
Genesis 49:19 speaks concerning Gad, and Ya’akov jumped right to the point with one sentence. “Gad – a troop will troop on him, but he will troop on their heel.” This verse doesn’t seem to make sense. A troop will troop? Although written with the same words in English, in Hebrew it reads that a GADUWD (army) will GUWD (invade) him. In the end, however, Gad would GUWD them back. In this we piece together that Gad would be attacked but in the end would find victory. In Judges 10 we see this truth as for eighteen years the Philistines vexed the children of Isra’el before finally having their justice served. It is this constant state and declaration of war that kept the men of Adonai ready with the faces of lions. Even Moshe blessed the tribe of Gad in Deuteronomy 33:20, stating that they dwelled like a lion and tore the arm with the crown of the head. Although no one famous person in the Bible is shown to derive from the tribe of Gad, one main theme is. As stated in I Peter 5:8, we are to be ready at any moment for the enemy to attack us. He may indeed guwd us, but in the end we will be victorious and guwd his heel.
To Asher also Ya’akov is quick and to the point, stating that Asher’s food is rich, fit for a king. In saying little, Ya’akov was stating that Asher would enjoy the rich products of the fertile land, teeming with items to sustain life and find himself serving his food before royalty. The tribe of Asher failed to remove the Canaanite/Phoenican inhabitants once in their Promised section, and perhaps forewent their military capability. There is thought that based on the words of Moshe in Deuteronomy 33:24, oil was present within the land of Asher, be this an idea of an oil such as olive oil or in the manner of Texas tea. In the end, though, we read that Asher would be blessed, despite the oil’s form.
While we could go on with each of the sons and tribes and find how the words spoken by Ya’akov later matched the words spoken by Moshe, I wanted just to leave us with the tidbits of these three. It is in these three I find a hope for myself. The time span between these words first spoken by Ya’akov and later spoken by Moshe is close to 440 years, and yet, in Adonai’s time, they came true. So then here is the hope. What He has promised to you and me, He has every intention of completing. We are not forgotten even though at times we may feel that way. And we are not forsaken even though sometimes we feel alone on this journey. Adonai will be sure to allow His promise to become our reward. Let us not give up on waiting for Him.
Deuteronomy 33:1-29
Thursday, October 4, 2012
THE SONG OF MOSHE
“’Hear, oh heavens, as I speak! Listen, earth, to the words from my mouth!’”
Deuteronomy 32:1
This second to last parashah in the Torah is titled Ha’azinu, and translated from the Hebrew it means “Listen to this.” It is in this portion we read of Moshe’s final words, known by many as the song of Moshe. Following this song, Moshe would ascend Mount Nebo and overlook the Promised Land before passing away. Remember, as a result of his own disobedience in hitting the rock as opposed to speaking to it, he lost the option to enter. Yet nonetheless, he obeyed this time in writing his song, knowing full well what would soon come. It was in this song, however, that future generations would find their way back to the Torah.
But with a title that translates as “Listen to this,” what are we supposed to listen to? Moshe speaks that his words are like the rain that waters the grass and showers the plants. He also states that Adonai is great. Those two items alone could keep us busy for days. As I have taken the time this year to study the Torah, I can agree that Adonai has used Moshe’s words to water my faith. And in so doing, I feel I have come into a deeper understanding of His ways, with a strong desire to do His will. I will be honest, I had read the Bible from cover to cover in the past, but in taking a full year to read just the Torah, to study the words and depth, and to challenge myself to live it despite the comments of those around me, I now see just how awesome Adonai is. In reading on this deep level, I want to do as He commands.
As I continue to read and re-read this chapter, I find things that grab my attention. For instance, look with me at Deuteronomy 32:10-11. It is here we read that Adonai found His people in the desert, calling out to Him for deliverance. And what was His action? Adonai protected His people. Is this not what He does even still? Hearing His name called, Adonai comes with aid and rescue because we are still the pupil of His eye. In Him we have the deliverance that we cry out for. And then look with me at verses 12-14. I love how it says so clearly that the people were not led through the desert by happenstance, or chance, or even another god, but by Adonai Himself. This too is true of today. We are so quick to believe life is good based on everything but Adonai, but it comes down to Adonai leading us. There is no one who compares to our God.
Clearly these happy days did not last for the entire forty year travel, and as we soon read in the verses that follow, the people turned from Adonai. I cannot answer for you, but I know this is me being explained here. I am fully aware that I have been one who, even though knowing the truth of Adonai, found myself desirous of other gods. Adonai in verses 26-27 could easily be speaking about me in stating that He considered putting an end to these people. These were, just as I was, supposed to be solely His, yet both they and I allowed ourselves to be turned around. I became a nation with no common sense, lacking discipline, and having no wisdom. But praise be to Adonai who took pity on me (v 36), and made atonement for the land of His people (v 43).
Again, I do not know about you, but this chapter explains me in perfect order. If not for the grace of Adonai, I too should have passed away in the desert. Call it being born in the right time at the right place, or call it luck, or call it chance, I will call it His will. But the greatest thing about it is seen right at the beginning. In heeding, or hearing, His words, I have turned from my wicked ways so as to worship Him. I have heard the song of Moshe. If my life were to end tonight, as Moshe’s did after this psalm, would I find myself in His kingdom, or in that of the ruler of this world? I know my answer, do you know yours? If not, let the truth in this Torah portion point your way. I pray it points you to the watering of your grass and the truth of Adonai’s awesomeness.
Deuteronomy 32:1
This second to last parashah in the Torah is titled Ha’azinu, and translated from the Hebrew it means “Listen to this.” It is in this portion we read of Moshe’s final words, known by many as the song of Moshe. Following this song, Moshe would ascend Mount Nebo and overlook the Promised Land before passing away. Remember, as a result of his own disobedience in hitting the rock as opposed to speaking to it, he lost the option to enter. Yet nonetheless, he obeyed this time in writing his song, knowing full well what would soon come. It was in this song, however, that future generations would find their way back to the Torah.
But with a title that translates as “Listen to this,” what are we supposed to listen to? Moshe speaks that his words are like the rain that waters the grass and showers the plants. He also states that Adonai is great. Those two items alone could keep us busy for days. As I have taken the time this year to study the Torah, I can agree that Adonai has used Moshe’s words to water my faith. And in so doing, I feel I have come into a deeper understanding of His ways, with a strong desire to do His will. I will be honest, I had read the Bible from cover to cover in the past, but in taking a full year to read just the Torah, to study the words and depth, and to challenge myself to live it despite the comments of those around me, I now see just how awesome Adonai is. In reading on this deep level, I want to do as He commands.
As I continue to read and re-read this chapter, I find things that grab my attention. For instance, look with me at Deuteronomy 32:10-11. It is here we read that Adonai found His people in the desert, calling out to Him for deliverance. And what was His action? Adonai protected His people. Is this not what He does even still? Hearing His name called, Adonai comes with aid and rescue because we are still the pupil of His eye. In Him we have the deliverance that we cry out for. And then look with me at verses 12-14. I love how it says so clearly that the people were not led through the desert by happenstance, or chance, or even another god, but by Adonai Himself. This too is true of today. We are so quick to believe life is good based on everything but Adonai, but it comes down to Adonai leading us. There is no one who compares to our God.
Clearly these happy days did not last for the entire forty year travel, and as we soon read in the verses that follow, the people turned from Adonai. I cannot answer for you, but I know this is me being explained here. I am fully aware that I have been one who, even though knowing the truth of Adonai, found myself desirous of other gods. Adonai in verses 26-27 could easily be speaking about me in stating that He considered putting an end to these people. These were, just as I was, supposed to be solely His, yet both they and I allowed ourselves to be turned around. I became a nation with no common sense, lacking discipline, and having no wisdom. But praise be to Adonai who took pity on me (v 36), and made atonement for the land of His people (v 43).
Again, I do not know about you, but this chapter explains me in perfect order. If not for the grace of Adonai, I too should have passed away in the desert. Call it being born in the right time at the right place, or call it luck, or call it chance, I will call it His will. But the greatest thing about it is seen right at the beginning. In heeding, or hearing, His words, I have turned from my wicked ways so as to worship Him. I have heard the song of Moshe. If my life were to end tonight, as Moshe’s did after this psalm, would I find myself in His kingdom, or in that of the ruler of this world? I know my answer, do you know yours? If not, let the truth in this Torah portion point your way. I pray it points you to the watering of your grass and the truth of Adonai’s awesomeness.
Wednesday, October 3, 2012
SUKKOT
“Adonai said to Moshe, ‘Tell the people of Isra’el, “On the fifteenth day of this seventh month is the feast of Sukkot for seven days to Adonai. On the first day there is to be a holy convocation; do not do any kind of ordinary work. For seven days you are to bring an offering made by fire to Adonai; on the eighth day you are to have a holy convocation and bring an offering made by fire to Adonai; it is a day of public assembly; do not do any kind of ordinary work.”’”
Leviticus 23:33-36
As we come to the end of the Jewish season of high holy days, we come to the beginning of the seven days of Sukkot. This Festival begins on the 15th of Tishri, the fifth day following Yom Kippur, and moves us from a solemn time to a joyous occasion. Sukkot is so joyful that it has also been named Z’man Simuchteinu, the Season of Rejoicing. Like Pesach (Passover), and Shavu’ot (Pentecost), this season is also one of the three pilgrimage festivals.
Sukkot is a season we find two distinct purposes within. Historically, Sukkot commemorates the forty-year period during which the Isra’elites wandered in the desert and lived in temporary shelters, known as sukkahs. To quote Barney Kasdan, "We know from the Torah that God dwelt with his people in their forty-year wilderness camping trip. Yet, as we camp in booths today, we should be reminded that this same faithful God watches over our lives." The second derives from Leviticus 23 where Adonai speaks concerning the fall harvest. Sukkot was to be a time of bringing in the latter harvest; a Jewish Thanksgiving so to say. No work is permitted on the first and second day, as well as the final day following where convocation is performed.
The word “sukkot” translates as “booths” and refers to the temporary dwelling place known as the sukkah. In Leviticus 23:42 we read that within these booths for seven days, all people of Isra’el are to dwell. It is in these temporary homes that one is to, at the very least, enjoy a meal with family as a reminder of the command. Since it is only temporary, it serves that the exterior three walls would seem flimsy. It is the roof that bears the utmost importance as it should consist of anything grown from the ground, be it corn stalks, branches, or palm branches. Likewise, the interior also fits in with the harvest theme as fruit decorates the inside of the sukkah. As the feast then begins when the sun falls, the kiddush is said over the wine and a blessing pronounced over the challah.
Reading in Leviticus 23:40, we find the details of taking for ourselves a fruit, palm branches, twigs of a braided tree and brook willows. With these we are to rejoice before Adonai for seven days. This mix is known as arba minim in Hebrew, or the Four Species. Today we know this as an etrog (a citrusfruit similar to a lemon), and palm branch, two willow branches and three myrtle branches. The six branches are woven together and are referred to in themselves as the lulav, while the citrus is held separately. While holding these one recites a blessing, then waves the items in all directions. This symbolizes the fact that Adonai is everywhere. These items are also held during the Hallel prayer as well as during processions around the pedestal where the Torah is read from. But why these plants? It is said that the long straight palm branch represents the spine, the myrtle leaf represents the eye, the willow the mouth, and the fruit the heart. All of these parts have the potential to be used for sin, but should be used instead to live out His commands.
But let us consider a deeper truth found in the remembrance of Sukkot. Let us consider the memory of Yeshua dwelling with us. Look with me at John 7:2. It is here we read that the Jewish Feast of Tabernacles was near. Starting in verse 14, we read that not only did Yeshua attend, but He also taught the people. It was on the final day, the great day of the Feast that something awesome happened, but is overlooked by so many.
“On the last and greatest day of the Feast, Yeshua stood and said in a loud voice, ‘If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.’”
John 7:38-39
So what is so exciting here? This event happened on the final day of Sukkot, the day on which all the people would come together in the Temple. The priest would pour water on the altar seven times, and the people would all walk around the altar seven times, shouting each time, “Save us!” Here they were calling to the Messiah, yet not seeing He was right in front of them. Hearing this, in their presence, Yeshua stood and declared, “I am here! I am the water poured out; the living water. Taste me and you will never thirst again.” Yeshua saw the praise and spoke out that He indeed was there. He was their drink. And He speaks these same words to us. Do we see Him as our drink?
Better yet, do we see Him as our salvation? Many believe that Sukkot could indeed be the true time of Yeshua's birth. Whether we take the three and a half years of Christ's ministry to subtract from Shavout, or we consider the shepherds would not have been outside with sheep in the cold of winter, we still would come to rest that sometime in the late fall that Yeshua was born. Both these ideas add to show us that Yeshua was born in the season on Sukkot. It is Sukkot that is known as the holy day commemorating Adonai's dwelling with His people, and how fitting that it would be fulfilled in this season. He truly was Emmanuel – God with us.
So then, how does Sukkot apply to us today? The sukkah is a guideline illustrating Adonai's desire to dwell with His people. Perhaps the true question that should be asked in this season is more straight forward. We asked it once, but I ask it again. Is Yeshua dwelling with you? There are many Jews who this season will set up a sukkah and thank Adonai of the latter harvest. A simply search on Google.com brings up many illustrations of the ways and booths people will celebrate in. But as this is just a demonstration, perhaps we need to focus more on you personally.
Is Yeshua able to dwell in you? Have you opened yourself up and received Him as Lord of your life? Are you going through the motions and confessing only for the security of 'life insurance', or do you truly worship Adonai? Yes, this is a season of celebrating the harvest, but there are many that have not been harvested (Matt 9:37-38). Adonai wants to dwell with all His children; He wants to sukkah with them. Isn't it time we ask ourselves if He has a place to dwell in us? And then, isn't it time we invite others into our dwelling as well?
Leviticus 23:33-36
As we come to the end of the Jewish season of high holy days, we come to the beginning of the seven days of Sukkot. This Festival begins on the 15th of Tishri, the fifth day following Yom Kippur, and moves us from a solemn time to a joyous occasion. Sukkot is so joyful that it has also been named Z’man Simuchteinu, the Season of Rejoicing. Like Pesach (Passover), and Shavu’ot (Pentecost), this season is also one of the three pilgrimage festivals.
Sukkot is a season we find two distinct purposes within. Historically, Sukkot commemorates the forty-year period during which the Isra’elites wandered in the desert and lived in temporary shelters, known as sukkahs. To quote Barney Kasdan, "We know from the Torah that God dwelt with his people in their forty-year wilderness camping trip. Yet, as we camp in booths today, we should be reminded that this same faithful God watches over our lives." The second derives from Leviticus 23 where Adonai speaks concerning the fall harvest. Sukkot was to be a time of bringing in the latter harvest; a Jewish Thanksgiving so to say. No work is permitted on the first and second day, as well as the final day following where convocation is performed.
The word “sukkot” translates as “booths” and refers to the temporary dwelling place known as the sukkah. In Leviticus 23:42 we read that within these booths for seven days, all people of Isra’el are to dwell. It is in these temporary homes that one is to, at the very least, enjoy a meal with family as a reminder of the command. Since it is only temporary, it serves that the exterior three walls would seem flimsy. It is the roof that bears the utmost importance as it should consist of anything grown from the ground, be it corn stalks, branches, or palm branches. Likewise, the interior also fits in with the harvest theme as fruit decorates the inside of the sukkah. As the feast then begins when the sun falls, the kiddush is said over the wine and a blessing pronounced over the challah.
Reading in Leviticus 23:40, we find the details of taking for ourselves a fruit, palm branches, twigs of a braided tree and brook willows. With these we are to rejoice before Adonai for seven days. This mix is known as arba minim in Hebrew, or the Four Species. Today we know this as an etrog (a citrusfruit similar to a lemon), and palm branch, two willow branches and three myrtle branches. The six branches are woven together and are referred to in themselves as the lulav, while the citrus is held separately. While holding these one recites a blessing, then waves the items in all directions. This symbolizes the fact that Adonai is everywhere. These items are also held during the Hallel prayer as well as during processions around the pedestal where the Torah is read from. But why these plants? It is said that the long straight palm branch represents the spine, the myrtle leaf represents the eye, the willow the mouth, and the fruit the heart. All of these parts have the potential to be used for sin, but should be used instead to live out His commands.
But let us consider a deeper truth found in the remembrance of Sukkot. Let us consider the memory of Yeshua dwelling with us. Look with me at John 7:2. It is here we read that the Jewish Feast of Tabernacles was near. Starting in verse 14, we read that not only did Yeshua attend, but He also taught the people. It was on the final day, the great day of the Feast that something awesome happened, but is overlooked by so many.
“On the last and greatest day of the Feast, Yeshua stood and said in a loud voice, ‘If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.’”
John 7:38-39
So what is so exciting here? This event happened on the final day of Sukkot, the day on which all the people would come together in the Temple. The priest would pour water on the altar seven times, and the people would all walk around the altar seven times, shouting each time, “Save us!” Here they were calling to the Messiah, yet not seeing He was right in front of them. Hearing this, in their presence, Yeshua stood and declared, “I am here! I am the water poured out; the living water. Taste me and you will never thirst again.” Yeshua saw the praise and spoke out that He indeed was there. He was their drink. And He speaks these same words to us. Do we see Him as our drink?
Better yet, do we see Him as our salvation? Many believe that Sukkot could indeed be the true time of Yeshua's birth. Whether we take the three and a half years of Christ's ministry to subtract from Shavout, or we consider the shepherds would not have been outside with sheep in the cold of winter, we still would come to rest that sometime in the late fall that Yeshua was born. Both these ideas add to show us that Yeshua was born in the season on Sukkot. It is Sukkot that is known as the holy day commemorating Adonai's dwelling with His people, and how fitting that it would be fulfilled in this season. He truly was Emmanuel – God with us.
So then, how does Sukkot apply to us today? The sukkah is a guideline illustrating Adonai's desire to dwell with His people. Perhaps the true question that should be asked in this season is more straight forward. We asked it once, but I ask it again. Is Yeshua dwelling with you? There are many Jews who this season will set up a sukkah and thank Adonai of the latter harvest. A simply search on Google.com brings up many illustrations of the ways and booths people will celebrate in. But as this is just a demonstration, perhaps we need to focus more on you personally.
Is Yeshua able to dwell in you? Have you opened yourself up and received Him as Lord of your life? Are you going through the motions and confessing only for the security of 'life insurance', or do you truly worship Adonai? Yes, this is a season of celebrating the harvest, but there are many that have not been harvested (Matt 9:37-38). Adonai wants to dwell with all His children; He wants to sukkah with them. Isn't it time we ask ourselves if He has a place to dwell in us? And then, isn't it time we invite others into our dwelling as well?
Tuesday, September 25, 2012
YOM KIPPUR
It is on Yom Kippur, the Day of Atonement, that we want to find an AT-ONE-MENT with Adonai. The Day of Atonement is Adonai’s biblical holy day established on Isra’el’s sacred calendar as a covenant of repentance and promise. It is on this day that the fullness of his blessings and presence come into our lives. It is on this day in history that once a year, the High Priest would enter the Holy of Holies and make atonement for the nation. It is a perfect illustration of regeneration for those who follow Adonai's atonement.
To be so blunt, Yom Kippur is the equivalent of the church goers who attend church on Christmas and Easter. If a Jewish person goes to synagogue on no other day, he will make an effort to not miss this holy day. The Jewish people on this day will refrain from work, fast, and attend synagogue services on this day. As during the Days of Awe Adonai inscribes our names in His books, on Yom Kippur the judgment is sealed. This day is, essentially, our last appeal, our last chance to change the judgment and demonstrate our repentance and make amends. After the sealing, the destiny of the person is set for the next year.
Let us consider the fast related to Yom Kippur. The focus of this fast is the depriving of ourselves so that we may focus fully on Adonai’s Word. This holy day is considered a complete Shabbat, meaning that no work can be performed. This also includes the refraining of eating and drinking for the 25 hour period, starting before sunset the evening before (this year being Sept 25, 2012) until after nightfall on Yom Kippur (Sept 26, 2012). Let me add to save us from any confusion that the Jewish days begin at sunset as opposed to sunrise. While additional restrictions are named in the Talmud, the Torah speaks nothing against bathing, wearing perfumes, leather shoes, or being intimate with your spouse. These truly named restrictions within the Torah can be lifted where a threat of life is concerned, and the fast is not mandatory for children under age twelve and women who are pregnant.
The term Yom Kippur is seen in the Torah as plural, written as Yom Ha-Kippurim, indicating the process of cleansing from transgressions, iniquities, and sins. The term also alludes to the two great atonements given by Adonai. These include the nations turning to Yeshua for cleansing and forgiveness, as well as the purification of ethnic Isra’el during the great Day of the LORD in the end times.
Kippurim translates into “a day like Purim”. If you recall the spring festival of Purim, you may also recall it was the celebration of the salvation of the Jewish race under Esther. Promoted as Queen, Adonai placed Esther in a key position for a specific time. Her act of bravery in going before the King uncalled and requesting he come to a dinner she was having, in which she begged for the lives of the Jews, brought about not only the death of Haman, but also the salvation of the Jews. It is this same truth that we find relating to us at this holiday as Yom Kippur celebrates our deliverance and salvation for which Yeshua sacrificed Himself on the cross, delivering us from the hands on our enemy.
One other aspect that should be pointed out is the color white. It is customary to wear white on this holiday, as well as dress the table in white. As white symbolizes purity, it helps to remind us that our sins shall be made white as snow.
“Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are red as crimson, they shall be like wool.”
Isaiah 1:18
To understand the fullness of this passage we must first see the comparison of sin to scarlet. The word scarlet in Hebrew is SHANIY, which is accurately translated. However, it is deeper. The scarlet in this word is actually a dye that was used to color the cloth red and was the dried blood of a coccus ilicis worm. This comparison then makes more sense when you consider that a dye is not supposed to wash out. But still there is more. When the female of this scarlet-shaded worm was ready to give birth, she would fix her body to the trunk of a tree permanently, with no intention of ever leaving again. It is there she would give birth and stay until her young left. She, still fixed, would stay on the trunk.
It is in this illustration that two pictures are seen. The first is the dye that was used to stain clothes red. The second was the fixation of the worm to the tree, which seems to be an example of how sin desires to stay fixed on to us. But within these truths about the color red is a greater truth…that of Adonai’s cleansing. Greater than even a laundry soap with bleach added in it are the words said by Adonai. “[Our sins] shall be as white as snow…[and] they shall be like wool.” It was Yeshua’s blood that paved a way of cleansing for us. Our job then is to reason together with Him. Our job is to see our sins under the same microscope and light that He does, admit we have sinned, and ask His forgiveness. It is in this moment, in this prayer, and with this broken and contrite heart that Adonai hears us and brings His supernatural detergent and stain fighting action to remove the stain of our sin. This day becomes a true laundry day, and a day when the stain is removed.
Remember, the focus of this required fast is the depriving of ourselves so that we may focus fully on Adonai’s Word. It is common to see many spending hours in the synagogue or in prayer. An afternoon nap is normally had so as the people can stay alert throughout the evening and continue their time of study and prayer.
The next piece that I want to bring out concerning Yom Kippur relates to the liturgy of the day itself. Different than any other day, this holy day even comes with its own prayer book, called the machzor. The evening service beginning Yom Kippur is known as Kol Nidre, meaning “all vows” and within the prayer of the same name, we ask Adonai to annul all personal vows we make in the next year. An example would be like how I used to pray in college. “If I pass this test, I’ll go to church every time the doors are open.” The reason for the Kol Nidre is not to prove we cannot keep our vows, but rather because we take vows seriously and consider ourselves bound to them even if made under stress. This prayer gave comfort to those years ago, converting to Christianity for fear of life, yet felt unable to break away from Christian beliefs and return to Jewish roots. For those who have come to the synagogue for this service, the sound of the tekiah gedolah, the long blast of the shofar, will end this evening service.
The concluding service on Yom Kippur is known as Ne’ilah and usually runs much shorter than the Kol Nidre. During the service, the ark (the cabinet where the scrolls of the Torah are kept) remains open throughout the service, therefore implying that one must stand the entire service. Desperation is heard in the prayers as many see this as the last chance to get the positives in before the holy day ends. Again, with a long blast from the shofar, the service ends, the people return home and break their fast. However, the fast is broken by taking the Shabbat meal first, as after hours of no food and drink, the first thing on our lips should be the sweetness of Yeshua’s life sacrificed for us to atone for our sins.
In Leviticus 16 we read concerning the ceremony first performed by the children of Isra’el following their great exodus.
5 "He is to take from the community of the people of Isra'el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household. 7 He is to take the two goats and place them before ADONAI at the entrance to the tent of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for ADONAI and the other for 'Az'azel. 9 Aharon is to present the goat whose lot fell to ADONAI and offer it as a sin offering. 10 But the goat whose lot fell to 'Az'azel is to be presented alive to ADONAI to be used for making atonement over it by sending it away into the desert for 'Az'azel.”
The ceremony begins with two goats. One goat was named the Chatat and would be slain as a blood sacrifice, a symbol of the covering of sins for the people. The second goat was named the Az’azel, or Scapegoat, and would be brought before the priest. The priest would lay his hands on the goat's head as the sins of the people were confessed. Whereas the first was slain, the Scapegoat was released into the wilderness as a representation of the sins being removed from the people.
When Yeshua our Messiah died on the cross, He did so for our sin. Yeshua, who knew no sin, became our sacrifice and Scapegoat. As his body was beat and cut, He became our Chatat with His blood being spilled out for us. Yet He also became our Az’azel in that He took our sin away from us. It is only because of His sacrifice and forgiveness of our sins that we have the ability to stand in His presence. The Greek word KAPPARAH means propitiation. In Greek mythology this word was used in showing appeasement to the gods. But this word also means atonement. On the cross, Yeshua was displayed as our kapparah, our sacrifice, the fulfillment of all that is celebrated at Yom Kippur. The atonement has been made and forgiveness is offered.
It is in Leviticus 17:11 we read that the blood of the sacrifice paved the way for our atonement. The verse reads,
“For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.”
Without this price paid or atonement made, our sin would continue to separate us from Adonai. It is because of His love for us that we have been redeemed and given access. It is because of His payment that we have been sought after for unity with Him. It is because of His atonement – His at-one-ment, that we are able to have relationship with Him.
The message within all the Torah is simple – Adonai is holy and we also must live our lives to reflect His holiness. As such we read of the things that are clean, blessed, and right in contrast to those that are dirty, cursed, and sinful. We are to be holy as He is holy. But we are human and prone to sin. Adonai knew this would be a fact for we have freewill. Yet He did not create us and leave us to live without a chance. Rather He made a way for us to be redeemed from the curse. Yeshua HaMashiach is our high priest and has offered a true atonement for our sin. He has paved the way for our at-one-ment, so let us then come before Him, confessing our sin and turning from our wrong way to embrace the oneness with Him.
As we finish our study on Yom Kippur, I point us to another lesson we are reminded of during this holy day, that of Jonah. It is in the book of Jonah that we see the truth of confession. If we confess and turn from our sin, Adonai is faithful and just to forgive us as He did the people of Ninevah. Because of the great wickedness of Ninevah, Adonai had determined an exact time in which He would destroy the city. However, before He did so He gave warning. Adonai asked Jonah to go and proclaim that His destruction was coming. After Jonah ran from Adonai, spent a few nights inside a fish and was vomited out, and then finally obeyed, the proclamation was made. When the people heard this warning, however, they began to believe the words. In fact, the city declared a fast. Once the king caught a hold of this warning, he too declared a fast. The king went even so far as to declare a fast not only of the people, but also of the animals (Jon 3:7). He reasoned, "Who knows? Adonai may yet relent and with compassion turn from his fierce anger so that we will not perish." Talk about a serious change of direction for Nineveh.
As Adonai watched the change in the hearts of the city, He relented. Jonah 3:10 goes on to say that, "When Adonai saw what they did and how they turned from their evil ways, He had compassion and did not bring upon them the destruction He had threatened." I don't know about you, but I read that and find myself stirred with hope. He knows the many stupid things I have done, and the sins I have committed both on accident and on purpose. Yet in reading this story I am encouraged to consider that maybe Adonai is saying the same thing to me. Perhaps He is warning me to get right so as to avoid destruction. It would only seem to make sense. From the beginning in Genesis Adonai has only wanted for us to obey His decrees, follow His ways, and serve Him only. Is that any different than what He desired from Nineveh? Is it any different from what He desires from us now? So then maybe instead of being hard headed and walking around with cotton balls in my ears, I should listen and obey. Maybe it is time for a fast, a change, and a requesting of Adonai to forgive me as I recommit the path I am on. There is hope for us all that He will relent, but we first must admit our errors and change our ways as Nineveh did.
To be so blunt, Yom Kippur is the equivalent of the church goers who attend church on Christmas and Easter. If a Jewish person goes to synagogue on no other day, he will make an effort to not miss this holy day. The Jewish people on this day will refrain from work, fast, and attend synagogue services on this day. As during the Days of Awe Adonai inscribes our names in His books, on Yom Kippur the judgment is sealed. This day is, essentially, our last appeal, our last chance to change the judgment and demonstrate our repentance and make amends. After the sealing, the destiny of the person is set for the next year.
Let us consider the fast related to Yom Kippur. The focus of this fast is the depriving of ourselves so that we may focus fully on Adonai’s Word. This holy day is considered a complete Shabbat, meaning that no work can be performed. This also includes the refraining of eating and drinking for the 25 hour period, starting before sunset the evening before (this year being Sept 25, 2012) until after nightfall on Yom Kippur (Sept 26, 2012). Let me add to save us from any confusion that the Jewish days begin at sunset as opposed to sunrise. While additional restrictions are named in the Talmud, the Torah speaks nothing against bathing, wearing perfumes, leather shoes, or being intimate with your spouse. These truly named restrictions within the Torah can be lifted where a threat of life is concerned, and the fast is not mandatory for children under age twelve and women who are pregnant.
The term Yom Kippur is seen in the Torah as plural, written as Yom Ha-Kippurim, indicating the process of cleansing from transgressions, iniquities, and sins. The term also alludes to the two great atonements given by Adonai. These include the nations turning to Yeshua for cleansing and forgiveness, as well as the purification of ethnic Isra’el during the great Day of the LORD in the end times.
Kippurim translates into “a day like Purim”. If you recall the spring festival of Purim, you may also recall it was the celebration of the salvation of the Jewish race under Esther. Promoted as Queen, Adonai placed Esther in a key position for a specific time. Her act of bravery in going before the King uncalled and requesting he come to a dinner she was having, in which she begged for the lives of the Jews, brought about not only the death of Haman, but also the salvation of the Jews. It is this same truth that we find relating to us at this holiday as Yom Kippur celebrates our deliverance and salvation for which Yeshua sacrificed Himself on the cross, delivering us from the hands on our enemy.
One other aspect that should be pointed out is the color white. It is customary to wear white on this holiday, as well as dress the table in white. As white symbolizes purity, it helps to remind us that our sins shall be made white as snow.
“Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are red as crimson, they shall be like wool.”
Isaiah 1:18
To understand the fullness of this passage we must first see the comparison of sin to scarlet. The word scarlet in Hebrew is SHANIY, which is accurately translated. However, it is deeper. The scarlet in this word is actually a dye that was used to color the cloth red and was the dried blood of a coccus ilicis worm. This comparison then makes more sense when you consider that a dye is not supposed to wash out. But still there is more. When the female of this scarlet-shaded worm was ready to give birth, she would fix her body to the trunk of a tree permanently, with no intention of ever leaving again. It is there she would give birth and stay until her young left. She, still fixed, would stay on the trunk.
It is in this illustration that two pictures are seen. The first is the dye that was used to stain clothes red. The second was the fixation of the worm to the tree, which seems to be an example of how sin desires to stay fixed on to us. But within these truths about the color red is a greater truth…that of Adonai’s cleansing. Greater than even a laundry soap with bleach added in it are the words said by Adonai. “[Our sins] shall be as white as snow…[and] they shall be like wool.” It was Yeshua’s blood that paved a way of cleansing for us. Our job then is to reason together with Him. Our job is to see our sins under the same microscope and light that He does, admit we have sinned, and ask His forgiveness. It is in this moment, in this prayer, and with this broken and contrite heart that Adonai hears us and brings His supernatural detergent and stain fighting action to remove the stain of our sin. This day becomes a true laundry day, and a day when the stain is removed.
Remember, the focus of this required fast is the depriving of ourselves so that we may focus fully on Adonai’s Word. It is common to see many spending hours in the synagogue or in prayer. An afternoon nap is normally had so as the people can stay alert throughout the evening and continue their time of study and prayer.
The next piece that I want to bring out concerning Yom Kippur relates to the liturgy of the day itself. Different than any other day, this holy day even comes with its own prayer book, called the machzor. The evening service beginning Yom Kippur is known as Kol Nidre, meaning “all vows” and within the prayer of the same name, we ask Adonai to annul all personal vows we make in the next year. An example would be like how I used to pray in college. “If I pass this test, I’ll go to church every time the doors are open.” The reason for the Kol Nidre is not to prove we cannot keep our vows, but rather because we take vows seriously and consider ourselves bound to them even if made under stress. This prayer gave comfort to those years ago, converting to Christianity for fear of life, yet felt unable to break away from Christian beliefs and return to Jewish roots. For those who have come to the synagogue for this service, the sound of the tekiah gedolah, the long blast of the shofar, will end this evening service.
The concluding service on Yom Kippur is known as Ne’ilah and usually runs much shorter than the Kol Nidre. During the service, the ark (the cabinet where the scrolls of the Torah are kept) remains open throughout the service, therefore implying that one must stand the entire service. Desperation is heard in the prayers as many see this as the last chance to get the positives in before the holy day ends. Again, with a long blast from the shofar, the service ends, the people return home and break their fast. However, the fast is broken by taking the Shabbat meal first, as after hours of no food and drink, the first thing on our lips should be the sweetness of Yeshua’s life sacrificed for us to atone for our sins.
In Leviticus 16 we read concerning the ceremony first performed by the children of Isra’el following their great exodus.
5 "He is to take from the community of the people of Isra'el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household. 7 He is to take the two goats and place them before ADONAI at the entrance to the tent of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for ADONAI and the other for 'Az'azel. 9 Aharon is to present the goat whose lot fell to ADONAI and offer it as a sin offering. 10 But the goat whose lot fell to 'Az'azel is to be presented alive to ADONAI to be used for making atonement over it by sending it away into the desert for 'Az'azel.”
The ceremony begins with two goats. One goat was named the Chatat and would be slain as a blood sacrifice, a symbol of the covering of sins for the people. The second goat was named the Az’azel, or Scapegoat, and would be brought before the priest. The priest would lay his hands on the goat's head as the sins of the people were confessed. Whereas the first was slain, the Scapegoat was released into the wilderness as a representation of the sins being removed from the people.
When Yeshua our Messiah died on the cross, He did so for our sin. Yeshua, who knew no sin, became our sacrifice and Scapegoat. As his body was beat and cut, He became our Chatat with His blood being spilled out for us. Yet He also became our Az’azel in that He took our sin away from us. It is only because of His sacrifice and forgiveness of our sins that we have the ability to stand in His presence. The Greek word KAPPARAH means propitiation. In Greek mythology this word was used in showing appeasement to the gods. But this word also means atonement. On the cross, Yeshua was displayed as our kapparah, our sacrifice, the fulfillment of all that is celebrated at Yom Kippur. The atonement has been made and forgiveness is offered.
It is in Leviticus 17:11 we read that the blood of the sacrifice paved the way for our atonement. The verse reads,
“For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.”
Without this price paid or atonement made, our sin would continue to separate us from Adonai. It is because of His love for us that we have been redeemed and given access. It is because of His payment that we have been sought after for unity with Him. It is because of His atonement – His at-one-ment, that we are able to have relationship with Him.
The message within all the Torah is simple – Adonai is holy and we also must live our lives to reflect His holiness. As such we read of the things that are clean, blessed, and right in contrast to those that are dirty, cursed, and sinful. We are to be holy as He is holy. But we are human and prone to sin. Adonai knew this would be a fact for we have freewill. Yet He did not create us and leave us to live without a chance. Rather He made a way for us to be redeemed from the curse. Yeshua HaMashiach is our high priest and has offered a true atonement for our sin. He has paved the way for our at-one-ment, so let us then come before Him, confessing our sin and turning from our wrong way to embrace the oneness with Him.
As we finish our study on Yom Kippur, I point us to another lesson we are reminded of during this holy day, that of Jonah. It is in the book of Jonah that we see the truth of confession. If we confess and turn from our sin, Adonai is faithful and just to forgive us as He did the people of Ninevah. Because of the great wickedness of Ninevah, Adonai had determined an exact time in which He would destroy the city. However, before He did so He gave warning. Adonai asked Jonah to go and proclaim that His destruction was coming. After Jonah ran from Adonai, spent a few nights inside a fish and was vomited out, and then finally obeyed, the proclamation was made. When the people heard this warning, however, they began to believe the words. In fact, the city declared a fast. Once the king caught a hold of this warning, he too declared a fast. The king went even so far as to declare a fast not only of the people, but also of the animals (Jon 3:7). He reasoned, "Who knows? Adonai may yet relent and with compassion turn from his fierce anger so that we will not perish." Talk about a serious change of direction for Nineveh.
As Adonai watched the change in the hearts of the city, He relented. Jonah 3:10 goes on to say that, "When Adonai saw what they did and how they turned from their evil ways, He had compassion and did not bring upon them the destruction He had threatened." I don't know about you, but I read that and find myself stirred with hope. He knows the many stupid things I have done, and the sins I have committed both on accident and on purpose. Yet in reading this story I am encouraged to consider that maybe Adonai is saying the same thing to me. Perhaps He is warning me to get right so as to avoid destruction. It would only seem to make sense. From the beginning in Genesis Adonai has only wanted for us to obey His decrees, follow His ways, and serve Him only. Is that any different than what He desired from Nineveh? Is it any different from what He desires from us now? So then maybe instead of being hard headed and walking around with cotton balls in my ears, I should listen and obey. Maybe it is time for a fast, a change, and a requesting of Adonai to forgive me as I recommit the path I am on. There is hope for us all that He will relent, but we first must admit our errors and change our ways as Nineveh did.
Saturday, September 22, 2012
COURAGE
“Be strong, be bold, don’t be afraid or frightened of them, for Adonai your God is going with you. He will neither fail you nor abandon you.”
Deuteronomy 31:6
I woke up this morning with one short phrase going through my head, as if Adonai was giving me a command for today. I heard the words, “Be courageous today.” I must admit, I am not sure what I am supposed to do with these words; I am not sure what He has planned for me today. Am I going to face an enemy where courage will be needed to overcome? Am I going to be looking face to face in the eyes of fear? And quite honestly, I am questioning what courage really is. It has to be more than a singing lion found near a yellow brick road that later helps overcome a witch. What is courage, Adonai’s definition of courage?
Looking in the Strong’s is where I find the best definition of the word, courage. It is here in Deuteronomy 31:6 and in Joshua 1:9 that the word ‘AMATS is given, meaning strong, alert, bold, and determined. This is the same word used in Ruth 1:18 to describe Ruth’s stance in going with Naomi. “When Naomi realized Ruth was ‘AMATS to go with her, she stopped urging.” Joshua was being told to be determined, Ruth was determined, so what will I be?
As I was working to understand this word, though, something caught my attention for the first time. Read this bit from Matthew Henry’s Commentary speaking concerning Joshua’s account. “He knew well what a discontented people they were, and how unmanageable they had been in his predecessor’s (Moshe’s) time; let him therefore expect vexation from them and be of good courage.” I have always imagined that Adonai gave this command to Joshua because Moshe was gone and he needed a pep-talk. But there is more. Adonai knew the hearts of these people. He knew that they needed a leader. By placing Joshua in that position of leadership, He also knew that these people were going to continue to do wrong and work to undermine the authority given to Joshua. So then, Adonai said, “Be strong and courageous. Take your stand in Me, Joshua. Draw the line right now before these people test you and be determined in your stance in Me.”
I think back to the words that were in my head, that were fresh just hours ago, and it begins to make sense. Adonai is telling me to be determined today. He knows what is on my mind, but better yet, what the enemy will throw at me today. He is warning me now to know who I am in Him, and to draw that line of determination in my walk with Him. I am to be courageous in how I lead my family today. I am to be courageous in how I interact with people I will run into at the store or gas station. I am to be courageous in how I communicate today. I am to be determined in every step I take today, not allowing fear or discouragement to sneak in and have its way. I have been charged with mission – to be strong and courageous. And still the greatest part of all this is the remainder of Deuteronomy 31:6. Adonai promises, He will neither fail nor abandon me. I can step out in courage, knowing He has my back.
Deuteronomy 31:1-31
Deuteronomy 31:6
I woke up this morning with one short phrase going through my head, as if Adonai was giving me a command for today. I heard the words, “Be courageous today.” I must admit, I am not sure what I am supposed to do with these words; I am not sure what He has planned for me today. Am I going to face an enemy where courage will be needed to overcome? Am I going to be looking face to face in the eyes of fear? And quite honestly, I am questioning what courage really is. It has to be more than a singing lion found near a yellow brick road that later helps overcome a witch. What is courage, Adonai’s definition of courage?
Looking in the Strong’s is where I find the best definition of the word, courage. It is here in Deuteronomy 31:6 and in Joshua 1:9 that the word ‘AMATS is given, meaning strong, alert, bold, and determined. This is the same word used in Ruth 1:18 to describe Ruth’s stance in going with Naomi. “When Naomi realized Ruth was ‘AMATS to go with her, she stopped urging.” Joshua was being told to be determined, Ruth was determined, so what will I be?
As I was working to understand this word, though, something caught my attention for the first time. Read this bit from Matthew Henry’s Commentary speaking concerning Joshua’s account. “He knew well what a discontented people they were, and how unmanageable they had been in his predecessor’s (Moshe’s) time; let him therefore expect vexation from them and be of good courage.” I have always imagined that Adonai gave this command to Joshua because Moshe was gone and he needed a pep-talk. But there is more. Adonai knew the hearts of these people. He knew that they needed a leader. By placing Joshua in that position of leadership, He also knew that these people were going to continue to do wrong and work to undermine the authority given to Joshua. So then, Adonai said, “Be strong and courageous. Take your stand in Me, Joshua. Draw the line right now before these people test you and be determined in your stance in Me.”
I think back to the words that were in my head, that were fresh just hours ago, and it begins to make sense. Adonai is telling me to be determined today. He knows what is on my mind, but better yet, what the enemy will throw at me today. He is warning me now to know who I am in Him, and to draw that line of determination in my walk with Him. I am to be courageous in how I lead my family today. I am to be courageous in how I interact with people I will run into at the store or gas station. I am to be courageous in how I communicate today. I am to be determined in every step I take today, not allowing fear or discouragement to sneak in and have its way. I have been charged with mission – to be strong and courageous. And still the greatest part of all this is the remainder of Deuteronomy 31:6. Adonai promises, He will neither fail nor abandon me. I can step out in courage, knowing He has my back.
Deuteronomy 31:1-31
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