CONNECTION WITH THE PARASHA
The parasha this week warns Israel of exile from the Land if they are unfaithful.

Last year, as I do every year, I took a group of teenagers to the Oregon Holocaust Memorial at Washington Park. While talking about the 2000 years of Jewish persecution, one of the parents commented, "They really got what they deserved!" It is true that the exile is a punishment for disobedience. It is written in Leviticus 18. But, as I explained to that parent, if I kick my young adult son from the house for constant disobedience, my punishment for him was just to be exiled from my house. It does not give license for all the neighbors to come and beat him up. If that happens, I will come to his defense.

"'Do not make yourselves unclean by any of these things, because all the nations which I am expelling ahead of you are defiled with them. The land has become unclean, and this is why I am punishing it -- the land itself will vomit out its inhabitants. But you are to keep my laws and rulings and not engage in any of these disgusting practices, neither the citizen nor the foreigner living with you; for the people of the land have committed all these abominations, and the land is now defiled. If you make the land unclean, it will vomit you out too, just as it is vomiting out the nation that was there before you. (Lev 18:24-28 CJB)

This haftarah section reminds Israel of what HaShem warned them of in Leviticus 18.

SETTING THE STAGE
We are at the time of Jeroboam II, nearly two centuries after the first Jeroboam installed golden calves, altars in Beth-El and Dan, a priesthood ("lewd fellows of the baser sort," as it is said in the KJV), changed the dates of the festivals, and forbade people to go back to Jerusalem.

Then Jeroboam built Shechem in the hill country of Ephraim and lived there. And he went out from there and built Penuel. And Jeroboam said in his heart, “Now the kingdom will turn back to the house of David. If this people go up to offer sacrifices in the temple of the LORD at Jerusalem, then the heart of this people will turn again to their lord, to Rehoboam king of Judah, and they will kill me and return to Rehoboam king of Judah.” So the king took counsel and made two calves of gold. And he said to the people, “You have gone up to Jerusalem long enough. Behold your gods, O Israel, who brought you up out of the land of Egypt.” And he set one in Bethel, and the other he put in Dan. Then this thing became a sin, for the people went as far as Dan to be before one. He also made temples on high places and appointed priests from among all the people, who were not of the Levites. And Jeroboam appointed a feast on the fifteenth day of the eighth month like the feast that was in Judah, and he offered sacrifices on the altar. So he did in Bethel, sacrificing to the calves that he made. And he placed in Bethel the priests of the high places that he had made. He went up to the altar that he had made in Bethel on the fifteenth day in the eighth month, in the month that he had devised from his own heart. And he instituted a feast for the people of Israel and went up to the altar to make offerings. (1Ki 12:25-33 ESV)

At the time of Jeroboam II, despite an optimistic climate of fortune and frontier, Israel had strayed far from her covenant with HaShem. Syncretism and idolatry remained the normative religions in Israel. Baal worship, once mandated as the state religion under Ahab and Jezebel, continued to exert an influence in Israel.
D. Lancaster.

THE SOCIAL CONDITIONS UNDER JEROBOAM II THAT ANGERED HASHEM

• A system of social injustice oppressing the poor and the foreigner
• Courts and judges were bribed
• The poor and lower classes were taken advantage of

As individuals and as a country, it is always good to study the particulars and specifics of the social climate of such a government and see if it applies to us and our country, whatever country we are in. In the world of Jeroboam II, the wealthy mortgaged out and foreclosed on the inheritance of the Lord, dispossessing the poor and the disadvantaged (D. Lancaster).

It is in this intolerable social climate that HaShem sent his prophet Amos with a call for social justice. Unlike many other prophets, Amos was not of a priestly lineage but was a shepherd from the small Judean town of Tekoa.

The word pronounced against Israel was a reminder that when it comes to disobedience, Israel does not have preferred status. He is just like any other nation.

NO PREFERENTIAL STATUS
It is easy for believers to assume a status of favorites that places them above the law. At the beginning of this oracle, HaShem wants to dismiss this notion. He does so by using a little rhetorical device in the prophecy. He asks Israel a series of three questions that infer a "yes" answer. He asks:

“Are you not like the Cushites to me, O people of Israel?”
. . .
“Did I not bring up Israel from the land of Egypt,
and the Philistines from Caphtor
and the Syrians from Kir? 
(Amo 9:7 ESV)

In a sense, HaShem says, "Oh yes, I took you out of Egypt with a great and mighty arm, but I did the same for other people. You are like a "Cushite" (Ethiopian) who stands out when in the midst of Egyptians, just like you stood out as different when you were in Egypt. I also brought the Philistine from Caphtor and the Syrians from Kir and settled them in their own lands too. So don't think that you are so special that you are above the reach of divine retribution. " HaShem speaks to Israel using the following words,

The eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from the surface of the ground,

Israel will be punished like any other nation, with the exception that,

I will not utterly destroy the house of Jacob,”
declares the LORD. 
(Amo 9:8 ESV)

HaShem describes what He will do to Israel using familiar agricultural terms.

“For behold, I will command, and shake the house of Israel among all the nations as one shakes with a sieve, but no pebble shall fall to the earth. All the sinners of my people shall die by the sword, who say, ‘Disaster shall not overtake or meet us.’ 

As a winnower shakes the chaff through a sieve, HaShem will cause the wicked to "die by the sword" in exile (v.10), while as the sieves retain the kernel of grain, the righteous will be preserved. No kernel will fall to the ground.

TIMING OF THE ORACLE
A peek into the future:

“In that day . . .

In the day of that said exile:

. . . . I will raise up the booth of David that is fallen
and repair its breaches,
and raise up its ruins and rebuild it
as in the days of old, 
(Amo 9:10-11 ESV)
. . .
Amos was looking to the time when the physical and spiritual Davidic dynasty would be re-established. David built a Tabernacle in Jerusalem where he housed the ark. His Tabernacle established worship through song and praise (2 Sam 6 and 1 Chron 16). Following the reign of Solomon, the tabernacle of David for one united Israel was forgotten. Our prophet Amos saw the reunification of Israel under the Messianic Davidic King: Yeshua. As Amos saw the restoration of the Davidic Tabernacle, he also saw the purpose of the whole plan of God with Israel, the bringing of the Gentiles unto the God of Israel.

that they may possess the remnant of Edom and all the nations who are called by my name,” declares the LORD who does this. (Amo 9:12 ESV)

When Paul brought Titus, a Greek disciple, to the disciples in Jerusalem as proof of the work HaShem was doing with the Gentiles in Jerusalem, the disciples wondered if the Greeks should be required to convert to Judaism. The answer was a resounding no. This answer was given on the strength of the verse in Amos 9:11-12.

After they finished speaking, James replied, “Brothers, listen to me. Simeon has related how God first visited the Gentiles, to take from them a people for his name. And with this the words of the prophets agree, just as it is written, “‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from of old.’ Therefore my judgment is that we should not trouble those of the Gentiles who turn to God... (Act 15:13-19 ESV)

As we learn with the end of the Egyptian and Babylonian exile, the main purpose in HaShem miraculously delivering the Jews is a witness to the nations of His greatness.

Our prophet was therefore seeing all the way to the days of the apostles when they received the commission to go into all world to teach about the God Israel and about Yeshua. He even saw all the way to the abundance and richness of the Messianic era, a time when Amos says that the one reaping will still be at work trying to gather in the abundance of the harvest when it is time for plowing and sowing again. An idea that alludes to the abundance of the Messianic Age.

“Behold, the days are coming,” declares the LORD, “when the plowman shall overtake the reaper and the treader of grapes him who sows the seed; the mountains shall drip sweet wine, and all the hills shall flow with it. I will restore the fortunes of my people Israel, and they shall rebuild the ruined cities and inhabit them; they shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit. (Amo 9:13-14 ESV)

As a proof that HaShem will not totally eradicate Israel, he prophecies of a time when Israel will be safe and prosperous in its own land.

I will plant them on their land, and they shall never again be uprooted out of the land that I have given them,” says the LORD your God. (Amo 9:15 ESV)

To this, Paul speaks words containing a serious warning for those who trying to deny the place of Israel in the redemption of humanity:

So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean!
. . .
For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?

If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.

But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. Then you will say, “Branches were broken off so that I might be grafted in.” That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you. (Rom 11:11-21 ESV)

A MIDRASH SET IN "STONE!"
Once there was a king who was sought to build a palace. He began to dig, going further down, to lay a foundation, but he found only swampy soil. And so it was in many places. He was not able to build until he dug in one place, and there he found bedrock (petra, פטרא). Thus he said, “I am building and placing foundations here,” and he built. So too, the Holy One, blessed be He, sought to create the world. He was sitting and scrutinizing the generation of Enosh and the generation of the flood, and He said, “Why should I create the world and let those wicked men arise and vex me?” But when the Holy One, blessed be He, saw Abraham arise in the future, he said, “Behold, I have found a rock (petra) to build upon and to lay the foundation of the world.” Thus he called Abraham “Rock,” as it says [in Isaiah 51:1-2], “Look to the rock from which you were hewn.” (Yalkut Shimoni, Bamidbar, 23:766)

(Also click HERE and HERE for more interesting articles on the "Rock" of Israel.

Thus, Jews are the biological seed of Abraham; Gentiles, the spiritual seed of Abraham in whom all the families of the earth are blessed. So whether Jew or Gentile,
​

​SHABBAT SHALOM

R' GABRIEL

​​WORKING IN COUNSEL
David knew that his central monarchy would only stand if central religious worship for all Israel was established. So after he successfully federalizes all the tribes of Israel into one nation, our king is ready to make the Name of Lord the one and only Name worshipped in the whole nation. He will do so by bringing the Holy Ark to Jerusalem. In order for his plan to succeed, David worked with his assembly of advisers, as is written:

David consulted with the commanders of thousands and of hundreds -- with every leader. Then David said to the entire assembly of Isra'el, "If it seems good to you, and if it is the will of Adonai our God, let's send messengers to the rest of our kinsmen in the land of Isra'el, and also to the cohanim and L'vi'im in their cities with surrounding open land, asking them to join us; and let's bring back the ark of our God to ourselves, since we didn't go after it when Sha'ul was king." The whole assembly said they would do this, for in the view of all the people it seemed right. 
(1Ch 13:1-4 CJB)

Here is how the story goes.

Again David summoned all the picked troops of Isra'el, 30,000 men. Then David, taking along the entire force he had with him then, set out for Ba`alei-Y'hudah to bring up from there the ark of God, which bears the Name, the name of Adonai-Tzva'ot enthroned above the k'ruvim.
(2Sa 6:2 CJB)

ABINADAB LOOSES THE ARK
Abinadab, whose house had been blessed by the presence of the Ark, was now going to lose its exclusivity.

They set the ark of God on a new cart and brought it out of the house of Avinadav on the hill, with `Uzah and Achyo, the sons of Avinadav, driving the new cart. They led it from the house of Avinadav on the hill, with the ark of God; Achyo walked in front of the ark. David and the whole house of Isra'el celebrated in the presence of Adonai with all kinds of musical instruments made of cypress-wood, including lyres, lutes, tambourines, rattles and cymbals.
(2Sa 6:5 CJB)

Why did he put it on a cart like the Philistines did when they sent it back to Israel (1 Sam 6)? Did David forget the protocols for the carrying of the Holy Ark (Ex 25:12-15; Num 4:15)? Or did he think that it was not important to carry out the commandment of the Lord exactly as He said?

SELF SACRIFICE
When they arrived at Nakhon's threshing-floor, the oxen stumbled; and `Uzah put out his hand to steady the ark of God. But Adonai's anger blazed up against `Uzah, and God struck him down on the spot for his offense, so that he died there by the ark of God. It upset David that Adonai had broken out against `Uzah; that place has been called Peretz-`Uzah [breaking-out of `Uzah] ever since.
(2Sa 6:8 CJB)

This story begs for an explanation. Many have tried to understand why HaShem killed Uzzah for trying to keep the Holy Ark from falling and maybe breaking. Here is one opinion from Daniel Lancaster:

"God did not punish Uzzah for a moral failing of shortcoming, or even an irreverent attitude of the heart. Uzzah did nothing wrong except to transgress the ritual prohibition on touching the Sacred Ark. He paid the consequences. Uzzah sacrificed his life for the sake of saving the Ark. His Heroic deed can be compared to that of a soldier who sacrifices himself by throwing his body over a live grenade to protect his comrades." -D. Lancaster, Torah Club 3, p 591

This narrative of the event proposed by Daniel Lancaster makes me think of Yeshua. Yeshua purposely put Himself in a position of sin and ritual uncleanliness knowing that it would draw enmity between Him and His Father. Knowing the full price of His decision, He still did it to protect us. Could it be the reality behind His moaning on the execution stake, ""Eli! Eli! L'mah sh'vaktani? (My God! My God! Why have you deserted me?)" in Matthew 27:46?

This section of the prophets has been chosen as a companion to this week's haftarah where the two sons of Aaron die for transgressing ritual boundaries in Leviticus 10. Again, the accounts of these tragic events may make us feel that we are in the hands of a very capricious divine being. We might need to remember HaShem's words that Moshe told Aaron about the death of his two sons, "This is what Adonai said: 'Through those who are near me I will be consecrated, and before all the people I will be glorified.' " (Lev 10:3, CJB)

We may attribute the actions of Nadab and Abihu, or of Uzzah, to disobedience, carelessness, or a cavalier attitude towards the commandments. On the other hand, we could also attribute it to unchecked passion and excitement for God, which sometimes causes us to not think about what we are doing. Nevertheless, we need to learn that in the sight of HaShem, there are boundaries that are dangerous to cross. We may think about it in terms of human relationships. We may sometimes have the best of intentions about something, but still create a mess. No one (I hope) really does something wrong by saying, "I know this is wrong but I am going to do it anyways!" The way it usually happens is that through micro-compromises, we rationalize the commandment to a point that its performance becomes irrelevant. We then tell ourselves that we know better. We use arguments such as, "This is for the greater good!", or, "I don't need to be such a legalist!", "God knows my heart"; "He understands!", or also, "This seems to be so trivial!"

DAVID, THE GOOD KING
When he saw what happened to Uzzah, as the spiritually responsible king that he was, David looked within himself. This is what a good leader of the people does. He takes responsibility for the problem. He doesn't throw it on an enemy nor even on the devil. The buck stops with him.

David saw someone die during an event that he officiated. So as a good leader he looked inside himself. He did that because he knew that as God often punishes parents through afflicting their children (David had experienced this in 2 Sam 12:15-23), he also knew that God often afflicts a king through his people. A studying of David's life shows us that at that time, David may have been a little complacent in his spiritual life and needed a little shove back in the right direction.

David was frightened of Adonai that day;he asked, "How can the ark of Adonai come to me?"
So David would not bring the ark of Adonai into the City of David; rather, David took it over to the house of `Oved-Edom the Gitti. The ark of Adonai stayed in the house of `Oved-Edom the Gitti for three months; and Adonai blessed `Oved-Edom and all his household.
(2Sa 6:9-11 CJB)

TAKE TWO
After a serious time of introspection, no doubt including his faithful prophet and conscience Nathan, David finally finishes the project of bringing the Holy Ark to its place in Jerusalem. But before he does, he prepares a place for it.

David erected buildings for himself in the City of David, prepared a place for the ark of God, and set up a tent for it. Then David said, "No one but the L'vi'im should carry the ark of God, because Adonai chose them to carry the ark of Adonai and to serve him forever." David assembled all Isra'el in Yerushalayim to bring the ark of Adonai up to its place, which he had prepared for it. 
(1Ch 15:1-3 CJB)

A PARENTHESIS
This place David prepared became known as "The Tabernacle of David", a Tabernacle where service was held through means of singing praises and prayers. No doubt many of David's songs were sung there. This Tabernacle of David was later prophesied as being the place where Gentiles would come and call upon HaShem (Amos 9:11; Acts 15:15-18):

King David was told, "Adonai has blessed the house of `Oved-Edom and everyone who belongs to him, thanks to the ark of God." So David went and joyously brought the ark of God up from the house of `Oved-Edom into the City of David. (2Sa 6:12, CJB)

WILD, PRIESTLY ABANDON
Why was David wearing a ritual vest only designed for priests? Could he be a priest? Certainly not since he was from the tribe of Judah and only those descendant of Aaron from the tribe of Levy could be priests.

In this story, accompanied with its companion passage in 1 Chronicles 15 and 16, David seems to take actions that denote of priesthood yet, HaShem does not come against him like He came against Saul for officiating a sacrifice though not a priest. (1 Sam 13:8-13). It seemed that David was foreshadowing a priesthood from another order (Ps 110:4).

When those bearing the ark of Adonai had gone only six paces, he sacrificed an ox and a fattened sheep. Then David danced and spun around with abandon before Adonai, wearing a linen ritual vest. So David and all the house of Isra'el brought up the ark of Adonai with shouting and the sound of the shofar.
(2Sa 6:14-15 CJB)

David was not about to walk in with a proud, kingly strut in front of the Holy Ark from where HaShem used to speak to Moshe. Just like it is customary for one to bow in humility before a king, David chose to humble himself to the level of a commoner, to the level of those girls who danced in front of him when he returned victorious from a battle.

THE CYNISM OF THE PROUD
Mikhal, the daughter of Saul to whom David was married, seemed to have come from the same proud cloth as her father.

As the ark of Adonai entered the City of David, Mikhal the daughter of Sha'ul, watching from the window, saw King David leaping and spinning before Adonai; and she was filled with contempt for him.
. . . . . .
When David returned to bless his household, Mikhal the daughter of Sha'ul came out to meet him and said, "Such honor the king of Isra'el earned for himself today -- exposing himself before his servants' slave-girls like some vulgar exhibitionist!"
(2Sa 6:20 CJB)

David did not let Mikhal's criticism get to him.

David answered Mikhal,"In the presence of Adonai --who chose me over your father and over everyone in his family to make me chief over Adonai's people, over Isra'el --I will celebrate in the presence of Adonai! I will make myself still more contemptible than that, and I will be humiliated in my own eyes, but those slave-girls you mentioned will honor me!"
(2Sa 6:21-22 CJB)

Mikhal the daughter of Sha'ul remained childless until the day she died. (2Sa 6:23 CJB)

R' Gabriel

​R' GABRIEL

​R' Gabriel Lumbroso

R' Gabriel Lumbroso

SHLOMO: "HIS PEACE!"
We are told later in the book of 1 Kings that peace was the hallmark of Shlomo's rule in Israel:

(5:4) For he ruled all the area this side of the [Euphrates] River, from Tifsach to `Azah. He was over all the kings on this side of the River; and he had peace all around him, on every side. (1Ki 4:24 CJB)

This idea was reinforced by his very name, which means, "His peace." The peace referred to was a foreshadowing of the peace, happiness, and abundance of the Messianic Age when Yeshua will rule on earth. The text of 1 Kings actually describes it in the following words:

(5:5) From Dan to Be'er-Sheva, Y'hudah and Isra'el lived securely, every man under his vine and fig tree, throughout the lifetime of Shlomo. (1Ki 4:25 CJB)

The theme of "every man under his vine and fig tree" would be later used by Micah to represent the Messianic Era:

Each person will sit under his vine and fig tree, with no one to upset him, for the mouth of Adonai-Tzva'ot has spoken. (Mic 4:4 CJB)

SHLOMO'S RIGHTEOUS PRIORITIES: THE PEOPLE OF THE LORD
In a dream, Shlomo was given a test, a test which he passed with flying colors. In the test, HasShem gave him a blank check to ask for whatever he wanted. What would we do with a blank check like that alongside the divinely ordained power of kingship? This is a lot of power, the sort that usually corrupts those who possess it.
Shlomo's request is not the heads of his enemies, nor wealth and riches, but simply that he would be a good shepherd over the people of God. As a result:

God said to him, "Because you have made this request instead of asking long life or riches for yourself, or your enemies' death, but rather asked for yourself understanding to discern justice; I am doing what you requested. I am giving you a wise and understanding heart, so that there has never been anyone like you, nor will there ever again be anyone like you. I am also giving you what you didn't ask for, riches and honor greater than that of any other king throughout your life. 
(1Ki 3:11-13 CJB)

SILVER AS COMMON AS STONES
Under Shlomo's reign, Israel became very rich. It is said that through the wealth brought to Israel from the nations around him:

The king made silver in Yerushalayim as common as stones, and he made cedars as abundant as sycamore-fig trees are in the Sh'felah. (1Ki 10:27 CJB)

ALONG WITH PEACE AND ABUNDANCE, MESSIANIC TRUE JUSTICE WAS ALSO A HALLMARK OF SHLOMO'S REIGN
His wisdom was so widespread that people came from all over to listen to Shlomo's wise advice, a true foreshadow of the justice of Messiah coming from Zion in the Messianic era.

Isaiah, Jeremiah, and Micah all speak of the Messiah coming to exercise judgment on the earth (Jer 23:5; Is 11:3-4); Micah 4:3). But this role of judge was not Messiah's first-coming role, which he didn't fulfill when He came 2000 years ago. Of that first coming, it is said:

For God did not send the Son into the world to judge the world, but rather so that through him, the world might be saved. 
(Joh 3:17 CJB)

But at the time of the second coming, HaShem does send Messiah to come as a judge:

"In the past, God overlooked such ignorance; but now he is commanding all people everywhere to turn to him from their sins. For he has set a Day when he will judge the inhabited world, and do it justly, by means of a man whom he has designated. And he has given public proof of it by resurrecting this man from the dead." (Act 17:30-31 CJB)

Isaiah describes the type of justice provided by Messiah at the end of times:

The Spirit of Adonai will rest on him, the Spirit of wisdom and understanding, the Spirit of counsel and power, the Spirit of knowledge and fearing Adonai --he will be inspired by fearing Adonai. He will not judge by what his eyes see or decide by what his ears hear, but he will judge the impoverished justly; he will decide fairly for the humble of the land. He will strike the land with a rod from his mouth and slay the wicked with a breath from his lips. (Isa 11:2-4 CJB)

THE JUSTICE OF THE KING
Our Aftara has a passage that exemplifies the type of justice described by Isaiah in the Messianic Age. The written records tell us that:

There came to the king two women who were prostitutes. After presenting themselves to him, one of the women said, "My lord, I and this woman live in the same house; and when she was in the house, I gave birth to a baby. Three days after I gave birth, this woman also gave birth. We were there together; there was no one else with us in the house except the two of us. During the night this woman's child died, because she rolled over on top of it. So she got up in the middle of the night and took my son from next to me, while your servant was sleeping, and put it in her arms; and she laid her dead child in my arms. When I awoke in the morning to feed my child from my breast, there it was, dead. But when I took a closer look later in the morning, why, it wasn't my son at all -- not the one I gave birth to!" (1Ki 3:16-21 CJB)

The king listened carefully to the first woman's account of the event, then allowed the second woman to make her defense:

The other woman broke in, "No! The living one is my son, and the dead one is your son!" The first one said, "No! The dead one is your son and the living one is my son!" This is how they spoke in the presence of the king. (1Ki 3:22 CJB)

The king wisely reiterated what he heard to make sure all the details of the case were clear to him:

Then the king said, "This woman says, 'The living one is my son; your son is the dead one'; while the other says, 'No, the dead one is your son, and the living one is my son.' (1Ki 3:23 CJB)

At its best, this is a case of "she said-she said!" There were no witnesses. What will the king do? The wise king did exactly what Isaiah would describe as messianic justice a few hundred years later. A justice that:

...will be inspired by fearing Adonai. He will not judge by what his eyes see or decide by what his ears hear, but he will judge the impoverished justly; he will decide fairly for the humble of the land. He will strike the land with a rod from his mouth and slay the wicked with a breath from his lips. (Isa 11:3-4 CJB)

Unable to get the lying party to tell the truth, the king then takes the only weapon that is able to bring the truth out--the sword described by the writer of the book of Hebrews:

The Word of God ... sharper than any double-edged sword -- it cuts right through to where soul meets spirit and joints meet marrow, and it is quick to judge the inner reflections and attitudes of the heart. (Heb 4:12 CJB)

Sitting on his throne, his sword is not at his side, so Shlomo asks for one to be given to him:

Bring me a sword," said the king. They brought a sword to the king. The king said, "Cut the living child in two; give half to the one and half to the other."

It did the trick!

At this, the woman to whom the living child belonged addressed the king, because she felt so strongly toward her son: "Oh, my lord, give her the living child; you mustn't kill it!" But the other one said, "It will be neither yours nor mine. Divide it up!" (1Ki 3:24-26 CJB)

The wise king gives his verdict.

Then the king answered, "Give the living child to the first woman, don't kill it, because she is its mother." All Isra'el heard of the decision the king had made and held the king in awe, for they saw that God's wisdom was in him, enabling him to render justice properly. (1Ki 3:28 CJB)

THE JUSTICE OF MESSIAH
The reign of Messiah will be a time of reckoning. It will be like a giant justice audit for all people, from all generations. At that time, those who put their trust in HaShem that revenge was His will have their day in court with the King of kings, Judge of all the earth. He will wield the sword that is sharper than any double-edged sword which cuts right through to where soul meets spirit and joints meet marrow, and is quick to judge the inner reflections and attitudes of the heart for justice that will not judge by what his eyes see or decide by what his ears hear, but he will judge the impoverished justly; but will decide fairly for the humble of the land. He will strike the land with a rod from his mouth and slay the wicked with a breath from his lips. (Hebrews 4, Isaiah 11)

CONNECTION WITH THE PARASHA
As we have just read, this aftara uses the establishment of Shlomo as King over Israel to foreshadow the establishment of Messiah over the whole world through His wise judgment at the second coming. This idea comes as a companion to the parasha that tells us of Joseph's establishment over Egypt through His wise judgment (Gen 41:41). Thus, with the parasha and the aftara, we have Messiah ben Joseph, and Messiah ben David.

King Shlomo was king over all Isra'el, (1Ki 4:1 CJB)

A NOTE FROM RABBI GABRIEL
Before His temporary departure from the physical realm of man, Yeshua told His disciples, and thereby all those who decide to disciple after Him, "What I am leaving with you is shalom -- I am giving you my shalom. I don't give the way the world gives. Don't let yourselves be upset or frightened. (Joh 14:27 CJB).

In Matthew 24, He even told His disciples that when they see all the signs of the endtimes, they should not worry (Mat 24:6). Having therefore given us His peace, He also gave us the commandment to not worry nor be frightened by these things.
I have noticed that in spite of this gifting of peace, and of this command not to be frightened or worried, many of us these days tend to let that Yeshua-promised-and-given peace be stolen by giving heed to messages of both truth and lies. True there are worrisome things happening today, and true there are some people intent on using them for their own agendas. The truth is that it is not new, it has always been happening, it is just more propagated now in our days when information is more widely available.
At the end of the day, (or the Day!), we do own the promise of peace and we have been given the commandment not to worry.

MAY WE NOT LET THE GRINCH STEAL OUR PEACE FROM US.

MAY WE HOLD ON TO "HIS PEACE!"

PARASHA VAYESHEV BEFORE CHANUKAH
On the years when par'shat Vayeshev coincides with Chanukah, the haftara for that week relates the oil menorah in the Zechariah prophecy. In that oracle, Zechariah speaks of the time of the building and dedication of the second Temple, replacing the first Temple that had been burned by the Babylonians.

This period in time carries strong resemblance with the rededication of that same second Temple after it had been defiled by the Greeks. The similarity between the two events is the reason why the sages of Israel chose this passage to be read at Chanukah.

Zachariah was a priest at the time of the return from Babylon. His prophecies speak of the reestablishment of Jerusalem, the Temple, the priesthood, and the monarchy. In his time, not too much unlike today, the Jewish nation struggled to keep a foothold in the Promised land. Two prominent figures appear in the oracle: Joshua the High Priest and Zerubbabel, the heir of the Davidic monarchy.

"REJOICE, I AM COMING!"
The oracle starts with a rallying cry for Jerusalem:

(2:14) "Sing, daughter of Tziyon; rejoice!

A prophecy follows about HaShem's presence returning to the people:

For, here, I am coming; and I will live among you," says Adonai.
(Zec 2:10 CJB)

The Temple was built, the very Temple that became the place where the Master revealed Himself to his people. That revelation brought the Gentiles to join with Israel as covenant people:

(2:15) When that time comes, many nations will join themselves to Adonai. "They will be my people, and I will live among you." Then you will know that it was Adonai-Tzva'ot who sent me to you.
(Zec 2:11 CJB)

(2:16) Adonai will take possession of Y'hudah as his portion in the holy land, and he will again make Yerushalayim his choice.
(Zec 2:12 CJB)

May it be soon HaShem, even in our days.

(2:17) Be silent, all humanity, before Adonai; for he has been roused from his holy dwelling.' "
(Zec 2:13 CJB)

Then all the people on the earth will be silenced and give you glory!

THE ACCUSER ACCUSED
HaShem continues leading Zechariah in the oracle. The prophet sees the current high-priest in soiled garments being harassed by the HaSatan.

In this vision, Joshua represents the Judean community in its sinful state, a sinful condition that HaSatan is all too happy to point out to HaShem, as he always does in his role of prosecutor-in-chief (the Accuser of the Saints). Adonai then accuses the Accuser:

He showed me Y'hoshua the cohen hagadol standing before the angel of Adonai, with the Accuser [Hebrew: Satan] standing at his right to accuse him.Adonai said to the Accuser, "May Adonai rebuke you, Accuser! Indeed, may Adonai, who has made Yerushalayim his choice, rebuke you! Isn't this man a burning stick snatched from the fire?"Y'hoshua was clothed in garments covered with dung; and he was standing before the angel,
(Zec 3:1-3 CJB)

For the sake of His great compassion, HaShem restores Jerusalem:

who said to those standing in front of him, "Take those filthy garments off of him." Then to him he said, "See, I am taking your guilt away. I will clothe you in fine robes."I said, "They should put a clean turban on his head." So they put a clean turban on his head and gave him fine robes to wear, while the angel of Adonai stood by.
(Zec 3:4-5 CJB)

HaShem gives His admonition to restored Judah:

Then the angel of Adonai gave Y'hoshua this warning:"Adonai-Tzva'ot says this: 'If you will walk in my ways, obey my commission, judge my house and guard my courtyards; then I will give you free access among these who are standing here.
(Zec 3:6-7 CJB)

This post-Babylonian exile restoration of Judah by HaShem's mercy becomes a sign that a greater messianic restoration is on its way through the One called, "the Branch", the Messiah. His name on earth will be Yeshua, which is an Aramaic colloquial version of the name Joshua.

Listen, cohen gadol Y'hoshua, both you and your colleagues seated here before you, because these men are a sign that I am going to bring my servant Tzemach [Sprout].For look at the stone I have put in front of Y'hoshua: on one stone are seven eyes; I will engrave what is to be written on it,' says Adonai-Tzva'ot; 'and I will remove the guilt of this land in one day.
(Zec 3:8-9 CJB)

This time will be a precursor to the peace and abundance of the promised Messianic Era.

When that time comes,' says Adonai-Tzva'ot, 'you will all invite each other to join you under your vines and fig trees.' "
(Zec 3:10 CJB)

A MESSIANIC MENORAH
The angel that was speaking to Zechariah continues with the messianic oracle. He shows Zechariah a vision using the Temple menorah, an intricate menorah with tubes feeding it oil coming from two olive trees flanked at its sides.

Then the angel that had been speaking with me returned and roused me, as if he were waking someone up from being asleep, and asked me, "What do you see?" I answered, "I've been looking at a menorah; it's all of gold, with a bowl at its top, seven lamps on it, and seven tubes leading to the lamps at its top. Next to it are two olive trees, one on the right side of the bowl and the other on its left."
(Zec 4:1-3 CJB)

Zechariah wants to know, what is the meaning of the vision?

I then asked the angel speaking with me, "What are these, my Lord?" The angel speaking with me said, "Don't you know what these are?" I said, "No, my Lord."
(Zec 4:4-5 CJB)

The vision is a prophetic representation of the return of Israel's existence with its Levitical priesthood and Davidic monarchy. A mountain of obstacles stands before this beautiful realization. The angel then gives Zachariah the admonition that this vision will not be accomplished by the strength of man, but by the work of the Spirit of HaShem:

Then he answered me, "This is the word of Adonai to Z'rubavel: 'Not by force, and not by power, but by my Spirit,' says Adonai-Tzva'ot. 'What are you, you big mountain? Before Z'rubavel you will become a plain; and he will put the capstone in place, as everyone shouts, "It's beautiful! Beautiful!" '
(Zec 4:6-7 CJB)

ANOTHER REDEDICATION, IN THE FUTURE
Chanukah tells us of another time when HaShem mightily worked through His people to reestablish the Jerusalem Temple that will less than 200 years later receive the "Branch", Yeshua the Messiah. He came to teach us to let go of our pride; of our rebellious individualistic and selfish attitudes: of our baseless hatred that caused the destruction of the both the first and second Temples: that we may learn to live by the Torah that He teaches us. He came to tell us to repent for the Kingdom of God is at hand, the one that comes,

"Not by force, and not by power, but by my Spirit,' says Adonai-Tzva'ot.

At the time of the end, may we be there for the Chanukah of all Chanukahs, for the Dedication of all Dedications, the Dedication of the 3rd Temple in the presence of our Yeshua our Master, Priest and King of Israel.

​R' Gabriel Lumbroso