Generations Forget and Remember

The drama of younger and older brothers, which haunts the book of Bereishit from Cain and Abel onwards, reaches a strange climax in the story of Joseph's children. Jacob/Israel is nearing the end of his life. Joseph visits him, bringing with him his two sons, Manasseh and Ephraim. It is the only scene of grandfather and grandchildren in the book. Jacob asks Joseph to bring them near so that he can bless them. What follows next is described in painstaking detail:

Joseph took them both, Ephraim in his right hand toward Israel's left, and Manasseh in his left hand towards Israel's right, and brought them near him. But Israel reached out his right hand and put it on Ephraim's head, though he was the younger, and crossing his arms, he put his left hand on Manasseh's head, even though Manasseh was the firstborn. . . . . When Joseph saw his father placing his right hand on Ephraim's head he was displeased; so he took hold of his father's hand to move it from Ephraim's head to Manasseh's head. Joseph said to him, "No, my father, this one is the firstborn; put your right hand on his head." But his father refused and said, "I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations." He blessed them that day, saying: "In your name will Israel pronounce this blessing: 'May God make you like Ephraim and Manasseh.'" So he put Ephraim ahead of Manasseh. (48:13-14, 17-20).

It is not difficult to understand the care Joseph took to ensure that Jacob would bless the firstborn first. Three times his father had set the younger before the elder, and each time it had resulted in tragedy. He, the younger, had sought to supplant his elder brother Esau. He favoured the younger sister Rachel over Leah. And he favoured the youngest of his children, Joseph and Benjamin, over the elder Reuben, Shimon and Levi. The consequences were catastrophic: estrangement from Esau, tension between the two sisters, and hostility among his sons. Joseph himself bore the scars: thrown into a well by his brothers, who initially planned to kill him and eventually sold him into Egypt as a slave. Had his father not learned?

Or did he think that Ephraim - whom Joseph held in his right hand - was the elder? Did Jacob know what he was doing? Did he not realise that he was risking extending the family feuds into the next generation? Besides which, what possible reason could he have for favouring the younger of his grandchildren over the elder? He had not seen them before. He knew nothing about them. None of the factors that led to the earlier episodes were operative here. Why did Jacob favour Ephraim over Manasseh?

Jacob knew two things, and it is here that the explanation lies. He knew that the stay of his family in Egypt would not be a short one. Before leaving Canaan to see Joseph, God had appeared to him in a vision:

Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down to Egypt with you, and I will surely bring you back again. And Joseph's own hand will close your eyes. (46:3-4)

This was, in other words, the start of the long exile which God had told Abraham would be the fate of his children (a vision the Torah describes as accompanied by "a deep and dreadful darkness" - 15:12). The other thing Jacob knew was his grandsons' names, Manasseh and Ephraim. The combination of these two facts was enough.

When Joseph finally emerged from prison to become prime minister of Egypt, he married and had two sons. This is how the Torah describes their birth:

Before the years of the famine came, two sons were born to Joseph by Asenath, daughter of Potiphera, priest of On. Joseph named his firstborn Manasseh, saying, "It is because God has made me forget all my trouble and all my father's household." The second son he named Ephraim, saying, "It is because God has made me fruitful in the land of my affliction." (41:50-52)

With the utmost brevity the Torah intimates an experience of exile that was to be repeated many times across the centuries. At first, Joseph felt relief. The years as a slave, then a prisoner, were over. He had risen to greatness. In Canaan, he had been the youngest of eleven brothers in a nomadic family of shepherds. Now, in Egypt, he was at the centre of the greatest civilization of the ancient world, second only to Pharaoh in rank and power. No one reminded him of his background. With his royal robes and ring and chariot, he was an Egyptian prince (as Moses was later to be). The past was a bitter memory he sought to remove from his mind. Manasseh means "forgetting."

But as time passed, Joseph began to feel quite different emotions. Yes, he had arrived. But this people was not his; nor was its culture. To be sure, his family was, in any worldly terms, undistinguished, unsophisticated. Yet they remained his family. They were the matrix of who he was. Though they were no more than shepherds (a class the Egyptians despised), they had been spoken to by God - not the gods of the sun, the river and death, the Egyptian pantheon - but God, the creator of heaven and earth, who did not make His home in temples and pyramids and panoplies of power, but who spoke in the human heart as a voice, lifting a simple family to moral greatness. By the time his second son was born, Joseph had undergone a profound change of heart. To be sure, he had all the trappings of earthly success - "God has made me fruitful" - but Egypt had become "the land of my affliction." Why? Because it was exile.

There is a sociological observation about immigrant groups, known as Hansen's Law: "The second generation seeks to remember what the first generation sought to forget." Joseph went through this transformation very quickly. It was already complete by the time his second son was born. By calling him Ephraim, he was remembering what, when Manasseh was born, he was trying to forget: who he was, where he came from, where he belonged.

Jacob's blessing of Ephraim over Manasseh had nothing to do with their ages and everything to do with their names. Knowing that these were the first two children of his family to be born in exile, knowing too that the exile would be prolonged and at times difficult and dark, Jacob sought to signal to all future generations that there would be a constant tension between the desire to forget (to assimilate, acculturate, anaesthetise the hope of a return) and the promptings of memory (the knowledge that this is "exile," that we are part of another story, that ultimate home is somewhere else). The child of forgetting (Manasseh) may have blessings. But greater are the blessings of a child (Ephraim) who remembers the past and future of which he is a part.
Chief Rabbi Lord Jonathan Sacks

Youth on a Mission

Please Help Melinda Johnson with a donation for a Youth on a Mission trip to Puerto Rico in June 2013.
Donations can be sent to The Pentecostals of Bossier City pastored by Bro. Jerry Dean in care of Melinda Johnson for Youth on a Mission. Thank You for supporting our young people spreading the Gospel throughout the world.

The Pentecostals of Bossier City
2833 Viking Dr.
Bossier City, La 71111
(318) - 742 - 9539

REPORT REVIEWS

REPORT REVIEWS (Isa 53:1): Anyone reviewing or editing a report will make his observations based on former information concerning the subject. Thus when viewed from another vantage point the results will be different. 

Every Jewish authority I have ever heard of or read after who wrote before Jesus Christ came into the world accepted this chapter as describing the Messiah. But once He came and was rejected it was most natural that they discredit that idea so today the Jewish writers ascribe this to the Israelites who have been Jehovah's suffering servant. So the answer to "Who has believed our report?" is that person who recognizes the attributes and purposes of the Messiah.

Even by the later Jewish interpreters who give a different exposition of the prophecy, it is admitted that it was formerly referred to the Messiah. This is admitted by Aben Ezra, Jarchi, Abarbanel, and Moses Nachmanides. Among the testimonies of the ancient Jews are the following: The Chaldee Paraphrast, Jonathan, expressly refers it to the Messiah. Thus, in Isa_52:13, he renders the first member, Behold, my servant the Messiah shall prosper.’ Thus, in the Medrasch Tanchuma (an old commentary on the Pentateuch), on the words ‘Behold, my servant shall prosper,’ it is remarked, This is the king Messiah, who is high, and lifted up, and very exalted, higher than Abraham, exalted above Moses, higher than the ministering angels.’ Similar is the language of rabbi Moses Haddarschan on Gen_1:3 : ‘Yahweh spake: Messiah, my righteous one, those who are concealed with thee, will be such that their sins will bring a heavy yoke upon thee. The Messiah answered: Lord of the world, I cheerfully take upon myself those plagues and sorrows. Immediately, therefore, the Messiah took upon himself, out of love, all torments and sufferings, as it is written in Isa_53:1-12, “He was abused and oppressed.”’ Many other passages may be seen collected by Hengstenberg, Chris. i. 485, 486.

God has always left a door open for those who do not want to believe Him or His Word. He will not force anyone to follow Him but will abundantly reward those who do. Regardless how fool-proof some scriptural authority is there will be a way found around it by the skeptic. Or regardless how much evidence there is against some man-made doctrine those who believe have a way to justify their beliefs. As the saying goes, "A man who is convinced against his will is of the same opinion still." Our responsibility is to tell the truth whether it is believed or not.

Kelsey Griffin

It's My Body I Can Do What I Want

How many times have you heard that statement?
The source of this prohibition is Leviticus 19:28: “You shall not etch a tattoo on yourselves.” This prohibition applies to all tattoos besides those made for medical purposes, such as to guide a surgeon making an incision.

Although some of the commentaries
seem to believe that this is one of the Torah’s chukim, the commandments whose rationales transcend the ken of human intellect, other commentators do offer several explanations for this prohibition:

The human body is G‑d’s creation, and it is therefore unbefitting to mutilate G‑d’s handiwork. It is especially unbefitting for members of G‑d’s chosen nation to mutilate their bodies. One must believe that G‑d, the greatest artisan of all, formed him or her in the most fitting way, and one must not change this form. Changing one’s body (unless it is for health reasons) is tantamount to insulting G‑d’s handiwork.
In ancient times, it was customary for idol-worshippers to tattoo themselves as a sign of commitment to their deity—much like an animal that is branded by its owner. On many occasions the Torah forbids practices that emulate pagan customs, considering that following their traditions is the first step towards subscribing to their idolatrous beliefs and services.
The covenant of circumcision is unique in its being a sign in our bodies of our relationship with G‑d. Making other signs in one’s body would weaken and cheapen this special sign.
Chabad

What's in a Word?

One of the most important words and concepts in Scripture is that of 'the Word' itself. It forms the opening thought of John's Gospel in the New Testament which echoes the thought and structure of the opening passage of Genesis. Genesis opens with:
"In [the] beginning God created the heavens and the earth . . ."

Whilst John draws attention to this by writing:

"In [the] beginning was the Word, and the Word was with God, and the Word was God. He was in [the] beginning with God. All things were made by him . . ."

Thus the Word is closely associated with creative activity. In Isaiah 55.11 the 'word' goes out of God's mouth, just as His breath/Spirit does. In fact both the word for Spirit and the word for mouth derive from verbs meaning to blow, puff or exhale. Both Spirit and Word are associated with creation in Genesis 1 ("The Spirit of God was brooding . . ."; "And God said, let there be . . . "). The significance of Isaiah 55.11 is that the 'word' never returns void ('empty', a different word but one with similar meaning to 'void' in Genesis 1.2), it always accomplishes (Hebrew: 'âsâh 'to make or create', used in Genesis 1) its purpose. Now these are key meanings of the actual Hebrew word for 'word', but here described in several sentences.

In other words, dâbhâr means both the 'word' itself and its accompanying creative 'act'. It occurs over 1400 times in Scripture and is translated by 85 different English words in the KJV (Its root verb, dâbhar, occurs over 1100 times and required 45 different English words). This reinforces the need to know the underlying Hebrew text and language as misinterpretations can easily be made based upon different English words whilst the same Hebrew word can be behind all of them. Dâbhâr can also be translated by 'power', 'purpose', 'book', 'provision', 'reason', 'work', 'matter', 'thing', 'cause' or 'commandment' (e.g., the 10 commandments), it could be a written report, single utterance, whole book, or prophetic message.

Thus there is no distinction as has sometimes between made in the Greek between logos and rhema words of God. For instance, in the Greek Old Testament the Word (logos) heals those bitten by the serpent whilst the Word (rhema) preserves those that believe.
Hebrew Word Studies

The Word was not just spoken it contained the power to fulfil. When the prophet heard a Word from the Lord it contained the driving force to impel its delivery. Jeremiah (20.9) could not restrain the Word any longer, but had to let it out. Just as the New Testament describes it the Word is alive and active, creative and explosive. It also was life to its hearers (Deuteronomy 32.46-47 and Jesus' words in John 6.63,68).

Digging Deep

My approach to teaching is called "grammatical-historical hermeneutic"
It seeks to discover the original intent of the author of a text by studying the grammar/syntax in the author's historical and cultural context.
The goal of interpretation is therefore to discover the (singular) meaning of the writer as he intended that meaning to be communicated to his original audience.
This will result in an accurate understanding of the texts of Scripture that allows the unique voice of each original author to be heard without imposing a preconceived theological system to filter the results.

Midstream Adjustment

In Parshat Toldot, Isaac wants to give the special "birthright" blessing to his son Esav. Rebecca, however, knows prophetically that Esav is undeserving of such a position, so she has Esav's twin brother Jacob disguise himself and receive the blessing instead.

Afterwards, when Isaac realized the switcheroo - that he had indeed blessed Jacob - he began to tremble greatly. Isaac trembled even more than he had years earlier at the Akeida, when he was bound on the Altar ostensibly to be slaughtered.

Rabbi Chaim Shmulevitz explains why Isaac trembled so greatly. It's because he realized that for all these years, he had incorrectly judged Esav as being worthy of Jewish leadership. All his hopes and dreams for Esav would now go unfulfilled. It was a shock to Isaac's system, having to adjust to the new reality - the truth as it now became known.

Let's try to appreciate how shocking this could be. Imagine you were living in the Soviet Union during the mid-20th century, as a card-carrying member of the Communist party. You read volumes of Marxist ideology, and believed all the propaganda that Communism will ultimately liberate humanity. But then, the Communist experiment proved a failure, and the Soviet empire broke apart amidst a flood of capitalistic spirit. How crushed you are!

Yet will you be willing to admit that you'd been wrong all this time?

All of us, at one time or another, find ourselves clinging to an old position, even when we know it's wrong. We have so much invested that it's painful to admit our mistake. But we need to realize that it's even more painful to go through life repeating that same mistake.

In this parsha, Isaac understands clearly that it was God's will that Jacob be blessed. Even at an old age, Isaac is able to change, to grow, and to move forward with the new reality.
Rabbi Shagra Simmons

Life Goes On

“Sarah lived to be a hundred and twenty-seven years old. She died at Kiriath Arba (that is, Hebron) in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her.” — Genesis 23:1–2

The Torah portion for this week, Chayei Sarah, is from Genesis 23:1–25:18 and 1 Kings 1:1–31.

While it is true that the title given to each weekly Torah portion is usually found in the first few words of the reading, the title is not chosen arbitrarily. It is a one – or two-word description of the entire portion. So it is a little puzzling as to why this week’s portion is called Chayei Sarah, “The Life of Sarah,” as it begins with Sarah’s death and ends with Abraham’s demise. If the reading is sandwiched by death, why does its title speak about life?

The Sages teach that the really righteous people in the world are called ‘living’ even after they have passed on to the next world. Why? Because the righteous leave a living trace in those who come after them.

Three things happened in this week’s Torah reading after Sarah’s death. First, Abraham bought the burial cave of Machpelah; second, Isaac married Rebekah; and finally, Abraham married a woman named Keturah, but then sends her children away with gifts. Don’t these three events describe everything Sarah had lived for?

Sarah’s life’s work was to spread the Word of God, to settle in the Holy Land, and to ensure that Abraham’s legacy would continue on in Isaac. After she died, the first piece of real estate in Israel was purchased, beginning the formal acquisition of the Holy Land. Next, Isaac found a marriage partner who is committed to the same values that his parents stood for; together they continue to spread the Word of God. When Abraham sent his other children away, we are reminded of the time that Sarah sent Hagar and Ishmael away, ensuring that Isaac would be Abraham’s sole heir. Sarah’s final wish was to ensure that Abraham’s mission would be continued by Isaac alone, just as God had predicted.

While the Torah portion may begin with Sarah’s death, it goes on to describe everything that she had lived for. And that is why it is appropriately called “Sarah’s Life.”

What do you live for? What changes do you want to see in the world? In our busy and hectic lives, sometimes it’s hard to think past the next five minutes or the next few days, let alone past our entire lives. But we need to think much larger than the minutes and days that make up our lives. We need to think beyond our own lifetimes and into the lives of our family and others we impact. What can we do now that will live on through them? What legacy will we leave behind?

When we live our lives in a way that shapes the next generation, our lives never truly end.

HLM

Moses a Descendant of Hagar?

...she had an Egyptian maid whose name was Hagar (16:1)

הגר or Hagar: The word contains the Hebrew word גר for stranger. In this weeks Parasha, God tells Abram that his descendants, the Children of Israel, will be גרים or strangers for 400 years in a foreign land.

Rashi comments that Hagar was actually Pharaohs daughter, for it says ולה שפחה מצרית or she had an Egyptian maid, for she was a servant only to Sarah.

When Pharaoh saw the miracles that God performed for Abram and Sarah, he said to his daughter, Better that my daughter should be a maid in this house than the mistress of her own house.

It is interesting to attempt to understand why God organized Abram to marry Hagar and to have descendants through the daughter of Pharaoh.

One Scholar attempts to make a connection: It is important in Jewish history to understand that Hagar was indeed Pharaohs daughter because later on in Exodus, when the children of Israel are slaves in the land of Egypt, Pharaohs daughter went down to bathe by the river and her maidens walked along the river. She saw the basket among the reeds and she sent her maidservant and she took it. She opened it and saw him, the child, and behold! a youth was crying. She took pity on him and said, this is one of the Hebrew boys (Exodus 2:5-2:6)

The Hebrew boy who Pharaohs daughter scooped out of the river, will be Moses, who will go on to lead the exodus out of Egypt. Perhaps Pharaohs daughter who saved Moses from the river, is a descendent from Hagar and Abram.

The Rock

You Should Be Asking The Question

If the Torah was given at Sinai, what Torah was given to Noah?

Begin to Learn to Live

The Beginning

October 15, 2012

“In the beginning God created the heavens and the earth.” — Genesis 1:1

The Torah portion for this week, B’reisheet, is from Genesis 1:1–6:8 and Isaiah 42:5–43:10.

“In the beginning” is a fitting title for this week’s Torah portion, which is about the story of the creation of the world. But these words are not just the opening words of this portion, they are also the words that begin the entire Bible. The Sages were bothered by this and they asked, “Why?”

Why not? It seems to make perfect sense to begin any book at “the beginning.” Would it make more sense to start in the middle or at the end?

The answer depends on what kind of book you are writing. A history book should start at the beginning of history. A storybook should start at the beginning of the story. But the Sages understood that the Bible is neither. It was not given to teach us history or to entertain us with a nice story. The Torah is an instruction manual for living. Anything it contains is there to teach us about God and how to live our lives.

Since that’s the case, the Sages felt that it would have been more appropriate to start with the first commandment given to man or a story with a moral. But instead, the Torah begins with a description of Creation. The Sages ask, “What does this have to do with the way that we should live?”

Open your heart and hear the answer. It was given thousands of years ago, but is remains relevant today.

The Sages say that one day, the nations of the world are going to come to the Jewish people and say “You are robbers! You stole the land that you live on!” And they will try to take the land away from the Jews and give it to someone else.

Is this not an accurate description of what is happening in the land of Israel today? Many in the world are working very hard to take Jerusalem from the Jews and the Jews from Judea.

The Sages explain that God begins the Bible with Creation so that we would know that He created the world and has all authority over the universe. The land on this earth is His to give and His to take away. Only He has the right to do so. He states very clearly in the Bible that He gave the land of Israel, a small portion of the entire earth, to the children of Israel. No one, not even the United Nations, has the right to take that land away.

God begins the Bible with a message for the critical moments at the end of time. He wants us to be strong and unwavering in our support of Israel. No matter what the world may say, the only voice that matters to us is the Word of God. So stand proud with Israel. It is the very first message from God and our top priority. HLM

THE IMAGE OF GOD

The Uniqueness of Mankind
Bereishit (Genesis 1:1-6:8)

"And the Almighty said, 'Let us make Man in Our image, as our likeness...' " (Genesis 1:26)

This is one of the stranger verses in the Torah. How can we say that a human being is in the image of a formless Being? God is infinite, without any semblance of a form. We have bones, flesh, veins and internal organs. This is our physical self. Does God have physicality? No.

So what does this verse possibly mean?

Another verse may shed some light:

"And the Infinite, Almighty, formed the man as dust from the ground, and He blew into his nostrils a living soul, and the man was life for a spirit." (Genesis 2:7)

Human beings are a combination of a physical self (dust from the ground) and a spiritual self (a soul). The physical self was created from the ground, matter that God had already put into the universe. Our soul, though, was "blown in" by God Himself. In other words, the soul is a bit of God, a piece of the Infinite, so to speak.
Rabbi Max Weiman
Now think of the Holy Ghost that dwells within the Apostolic believer.
Again here is a little bit of God. A dowry. We will know God fully when we shed this mortal body. Dirt is just not very spiritual. Our souls long to be with God.

"LET THERE BE LIGHT"

(GENESIS 1:3)

Rashi explains that the intention of the Torah was not necessarily to present events in chronological order. (For example, the creation of water, among other things, is not mentioned at all.) Rather the meaning is, "In the beginning of the creation of Heaven and Earth, God said let there be light." When the Sages were ordered to translate the Bible into Greek for the Egyptian king Ptolemy (known as the Septuagint) they changed the opening verse to read "God created in the beginning," shifting the emphasis to the actual creation. To the believer it is obvious that the world was created.

A Small Analogy: Let's say the first man on the moon finds a box of Kellogg's corn flakes with English letters. He immediately assumes that someone beat him there, rather than looking for theories how the box may have spontaneously randomly evolved. Next he finds a plastic model of a heart, with red dye and a battery causing it to continuously beat. That certainly didn't "evolve"; he sees the obvious planning and design involved in its manufacture. Finally he comes across a real human heart with muscles and blood. Imagine him saying: "Oh, that's no problem. It randomly evolved!"
Rabbi Avi Geller

This World Is Only A Temporary Stop

Mr. Jack finally arrived in the village of Radin, Poland. After a five-hour train ride from Warsaw, and a two-hour horse and buggy excursion, Jack concluded the last leg of his trip by foot. Upon arriving in the village, he immediately inquired as to the whereabouts of its most famous resident, Rabbi Yisrael Meir Kagen, author of "Chafetz Chaim" (on the laws against gossip) and "Mishneh Brura" (on laws of daily observance).

With trepidation, Jack knocked on the door and it was opened by an old, bent-over man who asked him to please enter. Mr. Jack explained that he was visiting from America and strongly desired to meet the world famous authority. Looking around, Jack noticed that the house was bare of furniture as if it had been hit by a hurricane. There was just one table, two chairs, a bookcase and a bed.

"Rabbi, may I ask a question?"

"Certainly, my son."

"I don't notice any furniture in your home. Where is all your furniture?"

The rabbi, unaffected by the guest's chutzpah, asked in turn, "And may I ask you a question, young man?"

"Certainly," came the reply.

"Where is all your furniture?"

Taken aback by the response, Jack cried out, "I have a custom kitchen, oak dining room set, and beautiful bedroom set - all at my house in New York. Do tourists generally take such possessions along in a moving van? I'm only passing through!"

To which the rabbi replied, "And I also am only passing through."

This world is only a temporary stop. A person on a journey must consider his priorities - the true destination - and not only his comfort during the short trip.

Sukkot I (First day) Readings

Sukkot I (First day): סוכות יום א
Torah : Leviticus 22:26-23:44 & Numbers 29:12-29:16
Haftarah : Zechariah 14:1-21
Maftir: Numbers 29:12-16

If Any Man Thirst

         Hebrew Perspectives We can now in some measure realize the event recorded in John 7:37. The festivities of the Week of Tabernacles were drawing to a close. ‘It was the last day, that great day of the feast.’ It obtained this name, although it was not one of ‘holy convocation,’ partly because it closed the feast, and partly from the circumstances which procured it in Rabbinical writings the designations of ‘Day of the Great Hosannah,’ on account of the sevenfold circuit of the altar with ‘Hosannah’; and ‘Day of Willows,’ and ‘Day of Beating the Branches,’ because all the leaves were shaken off the willow boughs, and the palm branches beaten in pieces by the side of the altar. It was on that day, after the priest had returned from Siloam with his golden pitcher, and for the last time poured its contents to the base of the altar; after the ‘Hallel’ had been sung to the sound of the flute, the people responding and worshipping as the priests three times drew the threefold blasts from their silver trumpets—just when the interest of the people had been raised to its highest pitch, that, from amidst the mass of worshippers, who were waving towards the altar quite a forest of leafy branches as the last words of Psalm 118 were chanted—a voice was raised which resounded through the temple, startled the multitude, and carried fear and hatred to the hearts of their leaders. It was Jesus, who ‘stood and cried, saying, If any man thirst, let him come unto Me, and drink.’ Then by faith in Him should each one truly become like the Pool of Siloam, and from his inmost being ‘rivers of living waters flow’ (John 7:38). ‘This spake He of the Spirit, which they that believe on Him should receive.’ Thus the significance of the rite, in which they had just taken part, was not only fully explained, but the mode of its fulfillment pointed out. The effect was instantaneous. It could not but be, that in that vast assembly, so suddenly roused by being brought face to face with Him in whom every type and prophecy is fulfilled, there would be many who, ‘when they heard this saying, said, Of a truth this is the Prophet. Others said, This is the Christ.’ Even the Temple-guard, whose duty it would have been in such circumstances to arrest one who had so interrupted the services of the day, and presented himself to the people in such a light, owned the spell of His words, and dared not to lay hands on Him. ‘Never man spake like this man,’ was the only account they could give of their unusual weakness, in answer to the reproaches of the chief priests and Pharisees. The rebuke of the Jewish authorities, which followed, is too characteristic to require comment. One only of their number had been deeply moved by the scene just witnessed in the Temple. Yet, timid as usually, Nicodemus only laid hold of this one point, that the Pharisees had traced the popular confession of Jesus to their ignorance of the law, to which he replied, in the genuine Rabbinical manner of arguing, without meeting one’s opponent face to face: ‘Doth our law judge any man before it hear him, and know what he doeth?"

Edersheim

THEY FORGOT THEIR SUSTAINER

How could a person ever forget God who gave you everything?

To illustrate, here's a parable:

Tom: "I can't take it. All day long my creditors bug me for their money. What should I do?"

Jack: "Make believe you are insane, and yell and scream at them until they leave you alone."

Tom (one week later): "Your trick worked beautifully! They all steer clear of me now."

Jack: "That's great. By the way, Tom, what about the $100 you owe me?"

Tom begins to yell and scream.

Jack: "Come on, Tom! I was the one who gave you that idea. You can't use it on me!"

God gives us the power to forget, so that we don't remain depressed and embarrassed for the rest of our lives. How can we then go and forget God?!
AISH

EAGERLY CHASE RIGHTEOUSNESS

(Pro 21:21): "Followeth after" [raw-daf] is to chase eagerly after that which is as eagerly keeping itself from you. The same as Jesus statement, "Seek ye First the Kingdom of God and His righteousness" (Mat 6:33). (7-29-10)

In fact it is very likely that this verse is what Jesus had in mind when He admonished His disciples in the Sermon on the Mount to not be anxious about the cares of this world but "eagerly chase" or "Seek first" His kingdom and all these things would be added. Put Him first in everything and all needs will fall into place. "Acknowledge Him in all your ways and He will direct your path," (Pro_3:6). Hunger and thirst after righteousness and you shall be filled (Mat_5:6).

The Righteousness [tsed-aw-kaw] we eagerly chase includes virtue and prosperity and he that asks receives, he that seeks finds and he that knocks the door is opened (Mat 7:7). The becoming absorbed in the chase for righteousness and mercy to the forgetfulness of self is to find life!

Following after the things of the world is never satisfying because you do not find all you were looking for; but following after righteousness and mercy you find more than you bargained for in the satisfying (or more abundant) life (Joh_10:10).
Kelsey Griffin

Moses, the Penultimate Tzaddik

Chevra kadisha

Main article: Bereavement in Judaism
A chevra kadisha (Khevra kadishah) (Aramaic: חברא קדישא, Ḥebh'ra Qaddisha "holy society") is an organization of Jewish men and women who see to it that the bodies of Jews are prepared for burial according to Jewish tradition and are protected from desecration, willful or not, until burial. Two of the main requirements are the showing of proper respect for a corpse, and the ritual cleansing of the body and subsequent dressing for burial. It is usually referred to as a burial society in English.

The task of the chevra kadisha is considered a laudable one, as tending to the dead is a favour that the recipient cannot return, making it devoid of ulterior motives. Its work is therefore referred to as a chesed shel emet (a good deed of truth), paraphrased from Genesis 47:29 (where Jacob asks his son Joseph, "do me a 'true' favor" and Joseph promises his father to bury him in the Land of Israel).

At the heart of the society's function is the ritual of tahara, or purification. The body is first thoroughly cleansed of dirt, body fluids and solids, and anything else that may be on the skin, and then it is ritually purified by immersion in, or a continuous flow of, water from the head over the entire body. Tahara may refer to either the entire process, or to the ritual purification. Once the body is purified, the body is dressed in tachrichim, or shrouds, of white pure cotton garments made up of ten pieces for a male and twelve for a female, which are identical for each Jew and which symbolically recalls the garments worn by the Kohen Gadol (High Priest). Once the body is dressed, the casket is closed. When being buried in Israel, however, a casket is not used.

The society may also provide shomrim, or watchers, to guard the body from theft, rodents, or desecration until burial. In some communities this is done by people close to the departed or by paid shomrim hired by the funeral home. At one time, the danger of theft of the body was very real; in modern times it has become a way of honoring the deceased.

A specific task for the burial society is tending to the dead who have no immediate next-of-kin. These are termed a meit mitzvah (a mitzvah corpse), as tending to a meit mitzvah overrides virtually any other positive commandment (mitzvat aseh) of Torah law.

Many burial societies hold one or two annual fast days and organise regular study sessions to remain up-to-date with the relevant articles of Jewish law. In addition, most burial societies also support families during the shiv'ah (traditional week of mourning) by arranging prayer services, meals and other facilities.

While burial societies were, in Europe, generally a community function, in America it has become far more common for societies to be organized by each synagogue. However, not every synagogue has such a society.[citation needed]

In the late 19th and early 20th century, chevra kadisha societies were formed as landsmanshaft fraternal societies in the United States. Some landsmanshaft were burial societies while others were "independent" groups split off from the chevras. There were 20,000 such landsmanshaft in the U.S. at one time.[1][2] Wiki

SAY SO

(Luke 24:28; Psa 107:2): "He made as though He would go further" "Let the redeemed of the Lord say so."

He wished to elicit a voluntary expression of their hospitality. They had goodness in their hearts. It only needed to be exercised.
The hidden goodness sought expression. Sentiment of hospitality found a voice.

But they constrained Him, saying, Abide with us; because it is toward evening, and the day is now far spent.

He did not do this for His own sake, but for theirs.
It was not to obtain a night's lodging.
But to let them have a larger heart!

Goodness expressed is goodness confirmed.
Hospitality uttered is hospitality enriched.

Feelings that find no utterance die from suffocation.

To confess sentiment is to strengthen it.
To hide sentiment is to lose it.

If you wish to strengthen a feeling, express it. If you wish to destroy a feeling, deprive it a tongue.

"O give thanks unto the Lord."
"Let us come before His presence with thanksgiving."

Man who said, "If I ever quit loving you I will tell you."

Gratitude unexpressed cools into apathy.
"It is a good thing to give thanks."
"Everyone who confesses me before men, him shall the Son of man confess before the angels of God." This is not a threat, it is a principle! It is cause and effect.

"If thou shalt confess with your mouth the Lord Jesus and shall believe in your heart that God raised Him from the dead, you shall be saved."

Confession would stop many an unfair conversation, dry up the applause of a filthy joke and lift up many a downhearted soul.
Kelsey Griffin

REDEMPTION NEGOTIATED

(Ruth 4:1-12): Boaz negotiated Ruth's redemption just as Jesus negotiated ours; legally and completely.

How completely this proposal illustrates the proposition of Jesus Christ our great Redeemer in our behalf. Thus publicly He agreed, in the presence of witnesses of the seven Spirits of God (Rev 3:1), to make Himself an offering for sin (Heb 10:5-10). Thus legally would He fulfill all righteousness for man, and be made under the law (Gal 4:4), that He might redeem those who were under the law from the bondage of its condemnation (Gal 4:5). Thus perfectly and completely would He buy back all that man had lost in Adam, and unite unto Himself the nature which had sinned and fallen. But angels were a created nature, far nearer in relation to man. Might not the proposition be made to them? Would they not redeem the lost? Ah, willing they might be; we doubt not they were. But able they could never be. The redemption of a soul they must accomplished by the Kinsman Redeemer alone. None other can bring salvation. His own arm must bring salvation. His righteousness must sustain Him. He was content to do the will of God, and His law was in His heart. Here was to be complete redemption. He would take the shoe, like Boaz, and acknowledge the obligation, and perform the duties of which it was the token. He would stand in the sinner's place (Rom 3:26). He would make Himself an offering in his stead (Isa 53:10). All this exercise and work of redeeming love was in the fullness of His own grace, without any connection of yours with it. Yes; just as the proposal of Boaz was without Ruth's presence or knowledge; made in her absence, while she was with her mother at home, and not to be made known to her until it was completed; so was this great proposal of Jesus Christ to be your Kinsman, and to fulfill for you all the kinsman's obligations, made without your counsel and accomplished without your help (Eph 1:11). This is the unsearchable riches of Christ (Eph 3:8). It ruled over every obstacle. It met every difficulty. It is extended to sinful man with no conditions. It invites him, and offers its bounties to him without any qualifications whatever. It announces a redemption all complete, and begs him to receive and to enjoy it. Thus God has chosen to redeem. And thus He has chosen us to be His Bride, the subjects of His redemption.
Kelsey Griffin

JESUS WILL NOT REST UNTIL HE HAS A BRIDE

(Ruth 3:18): Once Boaz realized the turn of events that had resulted from his kindness to Ruth everything he would do from then until the consummation of this transaction would be in regard to her.

Jesus Christ is the same and will not rest until His bride is at His side.

(2Pe 3:9) "Not slack concerning His promise"
(Isa 62:7) "Give Him no rest" (Isa 62:1)
(Isa 42:4)He will not be discouraged until it be accomplished

When he knew she would be his he immediately went to work on making her his own.
·​Went to the one whose right it is.
·​Went to prepare her a place.
·​Gave her provisions to care for her until he returned.
·​Naomi was there to assure and prepare her.

Jesus came first to pay the price and make us His own.
He has gone now to prepare a place (Joh 14:1-3; Rev 21-22)
We have the earnest of our inheritance (Eph 1:14)

He is not resting yet (Heb 4:9) for "there remains a rest to the people of God"
The last minute inspection is being made now.

The Spirit is preparing us (Joh 14:26).
Bride is making herself ready (Rev 19:7; Eph 5:26)
(Heb 9:28) "Unto them that look for Him" (Tit 2:10-14; Phi 3:20)

·​He will not be relaxed.
·​He will leave nothing undone.
·​He has given us provisions.
·​We have the language, citizenship, bank, home, Spirit.
·​We will have the body for it.
·​He is stirred up about it.
·​He keeps moving forward.
·​He is working within our bodies to prepare us.
· (Joh 19:30) "It is finished"
·​Isaac went to meditate.
·​Esther would wear whatever the chamberlain chose
·​"I have a baptism to be baptized with and how am I straitened until it be accomplished" (or, let me do it now, I am anxious to get it done)
Kelsey Griffin

Preparing for life after death

"But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not the God of the dead, but of the living." (Mark 12:26-27, quoting Exodus 3:6)
Commentary:
Please do not bury me in Egypt, but when I lie down with my fathers, you shall carry me out of Egypt and bury me in their burial place. (Genesis 47:29-30)
Jacob made his son Joseph swear that he would not bury him in Egypt, but that he would be carried to the land of Israel and buried with his fathers Abraham and Isaac in the Machpelah cave. Jacob's insistence on being buried in the family tomb back in the land of Canaan indicates that, even in death, he still believed in the Abrahamic promises. He believed the land of Canaan would one day belong to his children, and he wanted to be buried there. Moreover, Jacob believed in life after death. That is what he means when he told his sons, "I am about to be gathered to my people" (Genesis 49:29). Jacob anticipated being reunited with his forefathers.
Some cynics say that religion is a crutch for people who fear death. That may sometimes be the case, but it certainly does not apply to those who study Torah. The Torah does not say much about life after death. It's really not a book about how to go to heaven or what happens after we die. The Torah is more concerned with how we live in this lifetime, not the next. It is possible to read the entire Torah and conclude that there is no afterlife or resurrection from the dead. In the days of the apostles, a sect of Judaism called the Sadducees did exactly that. They read the Torah, did not see anything about an afterlife, and concluded that there is no afterlife, no heaven or hell, no resurrection from the dead.
Another sect of Judaism from the days of the apostles disagreed. They were called the Pharisees. They read the same Torah as the Sadducees, but came to a different conclusion. Though the Torah is not a book about the afterlife or how to receive eternal life, the Pharisees found many hints and clues that pointed toward the afterlife and the resurrection from the dead.
Once, a Pharisee named Rabbi Simai was arguing with the Sadducees. They asked him to prove from the Torah that the dead would be raised.
Rabbi Simai said, "From where in Torah do we learn the resurrection of the dead? From the verse, 'I also established my covenant with them to give them the land of Canaan.' It doesn't say '[to give] you'; it says 'to give them.' Therefore [since Abraham, Isaac and Jacob haven't yet received the land] the resurrection of the dead is proved from the Torah." (b.Sanhedrin 90b, Talmud, quoting Exodus 6:4)
Rabbi Simai's point is that God promised to give the land to Abraham, Isaac and Jacob—not just to their descendents. Yet, as the writer of the book of Hebrews points out, the patriarchs "died in faith, without receiving the promises" (Hebrews 11:13). God must keep His promise, but in order to do so, He will have to raise the patriarchs from the dead. This explains why Jacob was so adamant about being buried in the tomb of his fathers in the land of Canaan.
Part of life is preparing for death, and part of preparing for death is preparing for life after death. Jacob prepared for death in full confidence because he had a relationship with the living God. FFOZ

Moses and Gethsemane

In the Jewish legends about his death, Moses does not go passively or willingly. Instead, he argues vociferously for life. In anguish of soul, he implores God to spare him the indignity of death. He beseeches God for mercy, and attempts to counter the heavenly decree. It seems strange that the traditional stories would paint Moses--the hero of heroes--as reluctant to accept death. Wouldn't we expect Moses to boldly stride into that dark night? But Moses is an example for all of God's people, and from His example we learn that we are not to accept death passively. Moses tells us, "Choose life in order that you may live." (30:19)

In some religious circles, there is an unhealthy and morbid fascination with death. Since "to be absent from the body is to be home with the Lord," (2 Corinthians 5:8) it might seem natural to look forward to death and embrace it when it comes. But death is the enemy--the last enemy. (1 Corinthians 15:26) Though death is an inevitable certainty, it is never our hope. Our hope is in life, and the only reason we find comfort in death is that we have seen life (which is Messiah) overcome it.

Because we are made for immortality, death is a sacrilege to our inner-being. Therefore, in the traditional stories about Moses, he resists death, even though his hope is certain.

In the same way, the second Moses, goes to death in anguish. His reluctant struggle in Gethsemene and His agonized cry from the cross might give us pause to wonder. He says, "Father, if it is possible, let this cup pass from Me!" (Matthew 26:39) How is it, when so many martyrs have gone bravely to their deaths, that the Master would flinch in the face of His own--especially when He knew that His death would purchase the redemption of Israel? It is incomprehensible until we remember the stories of Moses. Death is abhorrent, and one has an obligation to strive against it. Just as Moses beseeched God for reprieve, so too, Yeshua struggles for life. Yet ultimately, both Moses and the Master surrender to the will of the Father. "Not as I will, but as You will." (Matthew 26:39) For it is in submission to the Father that life is found. They chose life, even in death, and in the death of Messiah, we find life. FFOZ

#IsraelFacts

@Summit4Israel: Nationhood and Jerusalem: #Israel became a nation in 1312 BC, two thousand (2000) years before the rise of #Islam. #IsraelFacts
@Summit4Israel: Arab refugees in Israel began identifying themselves as Palestinian people in 1967, 2 decades after the establishment of the State of Israel
@Summit4Israel: Since the Jewish conquest in 1272 BC, the Jews have had dominion over the land for one 1000 yrs #IsraelFacts
@Summit4Israel: Jews have had dominion over the land for one 1000 yrs with a continuous presence in the land for the past 3,300 years. #IsraelFacts
@Summit4Israel: The only Arab dominion since the conquest in 635 lasted no more than 22 years. #IsraelFacts
@Summit4Israel: For over 3,300 years, Jerusalem has been the Jewish capital.
#IsraelFacts #Jerusalem #Israel
@Summit4Israel: Jerusalem has never been the capital of any Arab or Muslim entity. #Jerusalem #IsraelFacts #Israel

@Summit4Israel: Even when the Jordanians occupied Jerusalem, they never sought to make it their capital, & Arab leaders did not bother to come visit #Israel
@Summit4Israel: Jerusalem is mentioned over 700 times in Tanach, the Jewish Holy scriptures. Jerusalem is not mentioned even once in the Koran. #IsraelFacts
@Summit4Israel: King David founded the city of #Jerusalem. Mohammed never came to Jerusalem. #IsraelFacts #Israel
@Summit4Israel: Jews pray facing #Jerusalem. Muslims pray with their backs toward Jerusalem. #IsraelFacts #Israel
@Summit4Israel: Arab and #Jewish Refugees: in 1948 the #Arab refugees were encouraged to leave #Israel by Arab leaders promising to purge the land of #Jews.
@Summit4Israel: Arab & Jewish Refugees: 68% left (many in fear of retaliation by their own brethren, the Arabs), without ever seeing an #Israeli soldier.
@Summit4Israel: Arab & Jewish Refugees: Those who stayed were afforded the same peace civility & citizenship rights as everyone else #Israel #IsraelFacts
@Summit4Israel: Arab & Jewish Refugees: The #Jewish refugees were forced to flee from Arab lands due to Arab brutality, persecution & pogroms. #IsraelFacts
@Summit4Israel: The # of Arab refugees who left Israel in 1948 estimated to be 630,000. The # of Jewish refugees from Arab lands is estimated to be the same
@Summit4Israel: Arab refugees were INTENTIONLLY not absorbed or integrated into the Arab lands to which they fled, despite the vast Arab territory.
@Summit4Israel: Of 100 million #refugees since WWII, Arabs are only #refugee group in the world that's never been integrated into their own people's lands.
@Summit4Israel: WWII #Jewish refugees were completely absorbed into #Israel, a country no larger than the state of New Jersey. #Israel #IsraelFacts
@Summit4Israel: The Arab-#Israeli Conflict: the Arabs are represented by 8 separate nations, not including the Palestinians. There is only 1 #Jewish nation.
@Summit4Israel: The Arab nations initiated all 5 wars & lost. #Israel defended itself each time & won. #Israel #IsraelFacts #Jews
@Summit4Israel: The PLO's Charter still calls for the destruction of the State of
#Israel #IsraelFacts #Jerusalem #Jews
@Summit4Israel: #Israel has given the Palestinians most of the West Bank land, autonomy under the Palestinian Authority, & has supplied them. #IsraelFacts
@Summit4Israel: Under Jordanian rule #Jewish holy sites were desecrated & the #Jews were denied access to places of worship. #IsraelFacts #Israel #Jerusalem
@Summit4Israel: Under #Israeli rule, all Muslim & #Christian sites in #Israel have been preserved and made accessible to people of all faiths. #IsraelFacts
@Summit4Israel: The #UN Record on #Israel & the Arabs: of 175 Security Council resolutions passed before 1990, 97 were directed against Israel #IsraelFacts
@Summit4Israel: UN Record on Israel and the Arabs: Of 690 General Assembly resolutions voted on before 1990, 429 were directed against #Israel #IsraelFacts
@Summit4Israel: The #UN was silent while the Jordanians destroyed 58 Jerusalem
synagogues. #Israel #IsraelFacts #Jews #Jerusalem
@Summit4Israel: The #UN was silent while the Jordanians systematically desecrated the ancient #Jewish cemetery on the Mount of Olives. #IsraelFacts #Israel
@Summit4Israel: #UN was silent while Jordanians enforced an apartheid-like policy of preventing #Jews from visiting the #TempleMount & the #WesternWall

What is Hebrew Perspectives

What is Hebrew Perspectives?

Hebrew Perspectives is a class that teaches about the roots of our Christianity.

Jesus was a Jew.

The disciples were Jews.

We delve into the lives of the Jewish people to understand more.

The importance is to be unified.

To all be on the same page.

To all be in one accord.

Moses established the custom of reading from the Torah on the Sabbath.

The yearly reading cycle that the Jews do to this day have it’s origins in the Babylonian era.

The Torah is divided into 54 sections or parshiyot in the Hebrew.

A section is read each week.

At the beginning of each week we post these scriptures for reading and study.

Throughout the week commentary is made on that section.

Commentary comes from many sources including Apostolic preachers and teachers and Rabbinical teachers as well.

We can learn from the 120 in the upper room.

They were praying together and studying a section of Torah.

On Pentecost they would have been reading from the Book of Ruth,

Ezekiel Chapter 1 and Ezekiel 3, and Exodus chapter 19, the giving of the law on Mt. Sinai.

At Sinai they camped (singular , normally plural). They repented and did a 180.

Whatever God wants us to do we will do. (They didn’t even know what it was).

They sanctified themselves. Sanctify here is translated as baptism by immersion.

Then they received the law.

Legend has it through oral tradition that flames came from God to each Israelites tongue for them to accept. (Tongues of fire).

BEING GOD-LIKE

"...their idols are of silver and gold, the work of men's hands. They have a mouth, but cannot speak. They have eyes, but cannot see. They have ears, but cannot hear... Those who make them will become like them, all that trust in them. Israel trusts in God..." (Psalm 115)

It is a natural consequence that whatever you believe in, like that thing you will become. Whatever you imagine as the highest expression of life is what you will idealize, imitate, seek and desire. If you think movie stars and professional athletes are the epitome of life, then it is they who you will emulate. If you hold them in high esteem because of their ability to toss a ball, then you will define your own life as well by such demeaning definitions. If shallow people are your idols, then shallow will you be.

The path of idol worshipers leads them to become like their idol. The idol has eyes, but sees nothing. The idol worshiper also has eyes, but sees nothing. Such people miss the beauty and meaning of life. How can someone who thinks a piece of wood or stone is the source of all life comprehend how rich and deep life really is? What you "become" results from what you think is at the source of all life. If you think the source of your energy is a dollar, then you'll become a hedonist.

It is no wonder, therefore, that in a world of rampant materialism, many people have no more depth than the money they believe will solve all their problems.
Rabbi Stephen Baars

Amalek

The people of Israel journeyed . . . and they camped in Rephidim . . .

[Moses] named the place “Challenge and Strife,” because of the strife of the people of Israel and their challenging of G‑d, saying, “Is G‑d amongst us or not?”

Then came Amalek and attacked Israel in Rephidim . . . (Exodus 17:1–8)

Remember what Amalek did to you on the road, on your way out of Egypt. That he encountered you on the way, and cut off those lagging to your rear, when you were tired and exhausted; he did not fear G‑d. Therefore . . . you must obliterate the memory of Amalek from under the heavens. Do not forget. (Deuteronomy 25:17–19)

The Jewish people had just experienced one of the greatest manifestations of divine power in history. Ten supernatural plagues had compelled the mightiest nation on earth to free them from their servitude. The sea had split before them, and manna had rained from the heavens to nourish them. How could they possibly question, “Is G‑d amongst us or not?”

Yet such is the nature of doubt. There is doubt that is based on a rational query. There is doubt that rises from the doubter’s subjective motives and desires. But then there is doubt pure and simple: irrational doubt, doubt more powerful than reason. Doubt that neutralizes the most convincing arguments and the most inspiring experiences with nothing more than a cynical shrug.

Such was the doubt that left the Jewish people susceptible to attack from Amalek. Amalek, in the spiritual sphere, is the essence of baseless, irrational indifference. In the words of the Midrash:

To what is the incident (of Amalek) comparable? To a boiling tub of water which no creature was able to enter. Along came one evildoer and jumped into it. Although he was burned, he cooled it for the others.

So, too, when Israel came out of Egypt, and G‑d split the sea before them and drowned the Egyptians within it, the fear of them fell upon all the nations. But when Amalek came and challenged them, although he received his due from them, he cooled1 the awe of the nations of the world for them.2

This is why Amalek, and what he represents, constitutes the archenemy of the Jewish people and their mission in life. As Moses proclaimed following the war with Amalek, “G‑d has sworn by His throne; G‑d is at war with Amalek for all generations.”3 Truth can refute the logical arguments offered against it. Truth can prevail even over man’s selfish drives and desires, for intrinsic to the nature of man is the axiom that “the mind rules over the heart”—that it is within a person’s capacity to so thoroughly appreciate a truth that it is ingrained in his character and implemented in his behavior. But man’s rational faculties are powerless against the challenge of an Amalek who leaps into the boiling tub, who brazenly mocks the truth and cools man’s most inspired moments with nothing more than a dismissive “So what?”

The Bottleneck
Amalek attacked Israel “on the road, on [the] way out of Egypt,” as they were headed toward Mount Sinai to receive G‑d’s Torah and their mandate as His people. Here, too, history mirrors the inner workings of the soul: the timing of the historical Amalek’s attack describes the internal circumstances under which the pestilence of baseless doubt rears its head.

In the Passover Haggadah we say: “In every generation one must see himself as if he personally came out of Mitzrayim.” Mitzrayim, the Hebrew word for Egypt, means “narrow straits”; on the personal level, this refers to what chassidic teaching calls the “narrowness of the neck” which interposes between the mind and the heart.

Just as physically the head and the heart are joined by a narrow passageway, the neck, so it is in the spiritual-psychological sense. For while the mind possesses an innate superiority over the heart, it is a most difficult and challenging task for a person to exercise this superiority—to direct and mold his feelings and desires to conform with what he knows to be right. This is the “Exodus from Mitzrayim” that is incumbent on each and every generation: the individual challenge to negotiate the narrow straits of one’s internal “neck,” to overcome the material enticements, the emotional subjectivity, the ego and self-interest which undermine the mind’s authority over the heart and impede its influence on the person’s character and behavior.

As long as a person is still imprisoned in his personal mitzrayim, he faces many challenges to his integrity. As long as he has not succeeded in establishing his mind as the axis on which all else revolves, his base instincts and traits—such as greed, anger, the quest for power and instant gratification—may get the better of him. But once he achieves his personal “Exodus” from the narrow straits of his psyche, once he establishes his knowledge and understanding of the truth as the determining force in his life, the battle is all but won. He may be confronted with negative ideas and rationalizations, but free of the distortions of self-interest, the truth will triumph. He may be tempted by negative drives and desires, but if in his life the mind rules the heart, it will curb and ultimately transform them.

But there remains one enemy which threatens also the post-Exodus individual: Amalek. Amalek “knows his Master and consciously rebels against Him.” Amalek does not challenge the truth with arguments, or even with selfish motivations; he just disregards it. To the axiom, “Do truth because it is true,” Amalek says, “So what?” Armed with nothing but his chutzpah, Amalek jumps into the boiling tub, contests the incontestable. And in doing so, he cools its impact.

Beyond Reason
How is one to respond to Amalek? How is one to deal with the apathy, the cynicism, the senseless doubt within? The formula that the Torah proposes is encapsulated in a single word: Zachor—“Remember.”

In his Tanya,4 Rabbi Schneur Zalman of Liadi discusses the faith in G‑d that is integral to the Jewish soul. Faith is not something that must be attained; it need only be revealed, for it is woven into the very fabric of the soul’s essence. Faith, continues Rabbi Schneur Zalman, transcends reason. Through faith one relates to the infinite truth of G‑d in its totality, unlike the perception achieved by reason, which is defined and limited by the finite nature of the human mind.

Thus Rabbi Schneur Zalman explains the amazing fact that, throughout Jewish history, many thousands of Jews have sacrificed their lives rather than renounce their faith and their bond with the Almighty—including many who had little conscious knowledge and appreciation of their Jewishness, and did not practice it in their daily lives. At their moment of truth, when they perceived that their very identity as Jews was at stake, their intrinsic faith—a faith that knows no bounds or equivocations—came to light, and overpowered all else.

Amalek is irrational and totally unresponsive to reason; the answer to Amalek is likewise supra-rational. The Jew’s response to Amalek is to remember: to call forth his soul’s reserves of supra-rational faith, a faith which may lie buried and forgotten under a mass of mundane involvements and entanglements. A faith which, when remembered, can meet his every moral challenge, rational or not.

Based on the teachings of the Lubavitcher Rebbe
Courtesy of MeaningfulLife.com

The Final Famine

“‘The days are coming,’ declares the Sovereign Lord, ‘when I will send a famine through the land – not a famine of food or a thirst for water, but a famine of hearing the words of the Lord.” — Amos 8:11

According to the Sages, there are ten global famines in the history of mankind. The first was in the time of Adam, the second was in the time of Lamech, and the third was in the time of Abraham. There are seven more famines to go, but the last one, say the Sages, will be the harshest. It will be unlike anything else that the world has ever experienced.

The tenth famine is described by the prophet Amos as “not a famine of food or a thirst for water, but a famine of hearing the words of the Lord.” The final famine that the world will experience has nothing to do with a lack of physical sustenance and everything to do with spiritual survival. There will be a dearth of substantial spirituality. Tradition teaches that the last famine will occur just before the coming of the Messiah.

What makes that so bad? Why do the Sages call this famine the worst of them all?

The rabbis explain that when people are suffering from extreme hunger and they are given a scrap of bread, it becomes a feast for them. When people are dying of thirst and someone gives them a canteen of water, their thirst seems to be completely quenched. The problem is that sporadic meals do not nourish the body. Such people are still in great danger and put their lives at risk.

The problem of being satisfied with too little is only compounded when the famine is spiritual. If we fail to take care of our bodies, it is sad. But if we fail to nourish our spirit – which is eternal – it’s tragic. The rabbis explain that this last famine is the worst because it doesn’t threaten our physical bodies. It threatens our very soul.

Today there are plenty of sweet and sugary opportunities out there to get our spirituality fix. A good book here, a nice lecture there, maybe even devotion once in a while. But where are your meat and potatoes? There is no substitute for daily Bible study. Nothing can take the place of consistent and meaningful prayer. Our bodies need constant nourishment and daily care. Our souls need the same.

We should be satisfied with nothing less.

With prayers for shalom, peace,


Rabbi Yechiel Eckstein

Can You Hear It?

“When a trumpet sounds in a city, do not the people tremble?.” — Amos 3:6

The trumpet, or the shofar in Hebrew, is a call to arouse us from our spiritual slumber. It is a nudge to awaken and repent. But what if the shofar is sounded and the people remain unmoved?

This is the question posed by the prophet Amos: “When a trumpet sounds in a city, do not the people tremble?” In other words, how can it be that the shofar is sounded and no one trembles? Like the saying, “if a tree falls in the forest and no one hears it, does it still make a sound,” we ask, if the shofar is sounded and no one trembles, does it still make a sound?

A blacksmith’s assistant from a village once visited a large city. There he visited the local smithy. He noticed that the workers used bellows to fan the flames in the forge. Back in the village, they fanned their fire manually. The bellows were much more efficient and far less exhausting than manual fanning. The assistant excitedly purchased a bellows and returned with enthusiasm to his master’s shop.

Immediately, he set out to demonstrate the magic that he had uncovered. He set up the bellows and began to pump vigorously. But, alas, no matter how quickly he pumped, no flame appeared. “I can’t understand it,” he said. “In the city, I saw with my own eyes how a huge flame was produced by the bellows.”

“Did you first light a small fire?” the master asked.

“No,” the assistant replied. “I just pumped the bellows.”

“You fool!” the blacksmith said. “The bellows can only increase the size of the flame when you begin it with a spark. When you have no spark of fire, all the pumping of the bellows is of no use at all.”

Like the bellows, the shofar can only arouse us if there is a spark lit inside of us. If there is no spark, if we are spiritually deadened, then all of the shofar-blowing in the world will not get us to tremble.

The shofar represents the many messages that God sends to us all of the time. The tragedy of 9/11 was a shofar call. The tsunami was a shofar call. All of the upheaval in the Middle East – it’s all a great shofar call. Do we not tremble? Do we not repent?

The answer to our original question is yes; whether or not we hear the shofar, it does indeed make a sound. God is desperately trying to wake us up.

Now the question is: Do we hear Him?

HLM

End of Days

Many people are curious as to how Jewish tradition foresees "the end of days" -- the coming of the Messiah. While there are many descriptions offered in the rabbinic sources, we are nevertheless cautioned against speculating much on this subject. Why? Because Jewish tradition says if we're focused too much on the future, we'll miss out living in the present!

It is worthwhile to note one striking Midrash, which describes the "awesome fear" that will prevail at the end of days. The Midrash says that a competition will be held between Jews and other religions, to determine who is really carrying out the Almighty's will. The Midrash says that initially it will be other religions, not the Jews, who will be answered by God. This shocking response will cause "awesome fear" in the minds of the Israelites and will be for them a time of great trial and tribulation.

Ultimately, Israel will be vindicated, but those early moments will be a time of great terror and self-doubt. The entire scenario, the Midrash explains, is a grand, final test of the Jews' loyalty to God and His Torah.
Rabbi Yehuda Appel

One Lord

"I can identify all the Jewish children in two minutes," proclaimed Rabbi Eliezer Silver. His long beard and crisp, new army uniform were an odd sight in the Krakow Monastery.

"In two minutes? Impossible!" declared Father Hugo. "These children came to us as infants and do not have the slightest hint that they are Jewish. If you can identify them, you may take them!"

With a grin on his face, the good rabbi continued, "Then you will allow me two minutes tomorrow at lunch time?"

"No problem," replied Father Hugo. And the rabbi was gone.

Rabbi Silver had arrived in Poland immediately at the end of World War II, determined to somehow locate and extract the hundreds (if not thousands) of Jewish children in monasteries across Europe. Their parents had placed them with non-Jewish families - who then decided to minimize their risk by sending them to monasteries.

In Krakow, Rabbi Silver had information that 30 Jewish children were in one particular monastery, and he was determined to obtain their release.

The following day at noon, he stood in the dining room of the monastery, facing 100 children in the middle of lunch, gazing at him curiously. The rabbi put his hand over his eyes and cried out the words of the "Shema": "Hear O Israel, the Lord our God, the Lord is One!"

Immediately, 30 little children began crying, "Mama! Mama!" What the rabbi knew (but the priest didn't) was that the last memory these children had of their mother was reciting together with them the most famous Jewish prayer.

"These are the Jewish children," proclaimed the rabbi.

"You may take them," replied the father. And another 30 children were then reunited to their heritage.

Last week's Parsha had the first paragraph of the Shema, and the end of this week's Parsha has the second paragraph. The Jewish people have lived and died with the Shema throughout their history.

Sustainers

The people in your life mirror your world. If they are hollow, dull, or cruel so will you see your life. If they are loving, inspirational, and supportive you will reflect their beauty.
It is most important that the company you keep reflect the life you wish to live.
Choose your company wisely, seek your teachers well, consider carefully the ones you engage in serious conversation.
Look into the eyes of those who surround you and you will see a reflection of yourself.
Karen D. Kedar
~God Whispers
Melissa Johnson