Monday, November 19, 2012
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.
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.
Monday, November 12, 2012
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
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
Monday, November 5, 2012
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.
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
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