​MAY WE ALSO NEVER GET SO FAMILIAR WITH HIS LOVE AND GOODNESS THAT WE FORGET OUR EARLY TENDER ESPOUSALS WITH HIM.

AS A TEMPORARY SUBSTITUTE FOR THE TEMPLE MENORAH,
MAY THE FLAME OF OUR LOVE AND DEDICATION TO HIM PERPETUALLY SHINE BRIGHT AND CLEAN BEFORE HIM.

​
WHO IS MICAH?
The prophet Micah came from Moresheth Gath, a small Judean town in the Shephelah [lowlands]. He prophesied during the reign of Jotham, Ahaz, and Hezekiah: a span of half a century, which made him Isaiah's older colleague and a contemporary with Hosea. Micah and Isaiah share common material and must have known of each other's ministries. Micah's references to Samaria and the Northern Kingdom indicate that some of his oracles belong to a period prior to the Fall of Samaria (722 BCE), but his allusions to an Assyrian siege of Judah might point to a continuing ministry during Hezekiah's watch. More than a century later, Jeremiah referred to Micah as a prophet instrumental in bringing about Hezekiah's reforms and Judah's repentance in the days of Hezekiah:

"Back in the time of Hizkiyahu king of Y'hudah, Mikhah from Moreshet was a prophet. He told all the people of Y'hudah, 'Adonai-Tzva'ot says, "Tziyon will be plowed under like a field, Yerushalayim will become heaps of ruins, and the mountain of the house like a forested height." ' "Did Hizkiyahu king of Y'hudah and all Y'hudah put him to death? Not at all. Rather, he feared Adonai, and prayed for Adonai's favor; and Adonai relented from the disaster he had pronounced against them. So [if we put Yirmeyahu to death,] we might bring great disaster on ourselves." 
(Jeremiah 26:18-19)

(Above historical information can be found in Torah Club 3, p 895, by D. T. Lancaster.)

CONCERNING THE FUTURE OF ISRAEL
Micah understands that the judgment of the nation is not only imminent but has already started. He sees the signs everywhere. His frustration may be that the very audience that he is to reach thinks that they are the "godly ones", when in fact they are at the end of time:

Having the appearance of godliness,
but denying its power.
(2 Timothy 3:5 ESV)

In the post-Solomonic history of Israel, the type of people the prophets had the most trouble with were the religious ones. People who claim to be religious can be so sure of themselves that they don't perceive the "writing on the wall," or if they do, they are sure that it is for the "other guy" who, in their eyes, is the sinner who deserves to receive the wrath of God. This principle has been true from the post-Solomonic era until the days of Yeshua. Like King Solomon himself prophesied:

What has been is what will be,
what has been done is what will be done. 
(Ecclesiastes 1:9)

Micah sees the "handwriting on the wall." While people do not know it, the judgment has already begun, and as always, it starts with the "House of God!" But Micah was not just a prophet of doom. He was blessed to see and prophecy concerning the coming of the Messiah who establishes peace and stability of earth. Micah predicts an era of restoration and peace in which God will restore the remnants of Israel, along with the Davidic King and the Jerusalem Temple. In that day, all the nations of the earth will be subject to Israel, and out of Jerusalem the Torah will go forth as the Law for the whole world.

THE MESSIAH OF ISRAEL
Micah sees the coming invasion.

Now gather yourself in troops, you who are accustomed to being in troops; they have laid siege to us. They are striking the judge of Isra'el on the cheek with a stick.
(Micah 5:1)

Technically speaking, a cursory look at the History of Israel proper, as an independent nation under its own rule and government, shows us that it has ceased to exist from Babylon until the expulsion by the Romans in the second century CE. By Israel proper, I mean Israel under its own Davidic King and Levitical religious worship. Here is how it works.

1. The Babylonian Exile: Israel was under a governor under the authority of the Babylonian Emperor.
2. The Return: People were allowed to return and rebuild the Temple and the walls of the city, but Israel remained under the governorship of Babylon.
3. The Seleucid Kings and the Maccabean era. At that time, Israel was under the Greek Seleucid Kings, first of Egypt, then of Syria. When the Maccabees took over from Antiochus Epiphanes, they established an illegitimate dynasty that was not Davidic. Their father, Mattathias Maccabee the priest, meant their family was from the tribe of Levy. To resolve their civil wars, the Maccabee kings called on Roman Pompéi who was glad to oblige. Israel then slowly fell under the rulership of the Roman empire.
4. The Great Exile: Until 1948CE, Israel was in dispersion mode. In 1967 CE, it resumed as an independent nation. In 1967, it recaptured Jerusalem.

In his prophecy, Micah jumps from warning the people about the Babylonian exile to their spiritual, and eventually physical return, initiated by the birth of the Messiah. He predicts it in Bethlehem, the region where Rachel, the wife of Jacob, is buried.
Micah identifies this Messiah by reminding the people of its pre-Creation origins ("far in the past, back in ancient times").

But you, Beit-Lechem near Efrat, so small among the clans of Y'hudah, out of you will come forth to me the future ruler of Isra'el, whose origins are far in the past, back in ancient times. (Micah 5:2)

Indeed, in accordance with, "Adonai made me as the beginning of his way, the first of his ancient works. I was appointed before the world, before the start, before the earth's beginnings" (Prov 8:22-23), Yochanan the disciple pre-dates Messiah's existence from before creation:

He was with God in the beginning. All things came to be through him, and without him nothing made had being. In him was life, and the life was the light of mankind. . . . The Word became a human being and lived with us, and we saw his Sh'khinah, the Sh'khinah of the Father's only Son, full of grace and truth. 
(John 1:2-14)

Micah alludes to the difficult "Birth pangs of Messiah", the troubling times preceding the establishment of the Kingdom of God on earth, by mentioning the city of Ephrat. Ephrat is the city where Rachel who died in childbirth with Benjamin, is buried. Now he dates the return, or its initiation, to the time of the birth.
In Matthew 24, we get a list of things that we should see happening in these troubling times. The list of earthquakes, pestilences, famines, and wars have been going on for 2,000 years. Concerning these, Yeshua taught us, saying, Such things must happen, but the end is yet to come. . . . all this is but the beginning of the 'birth-pains.' (Mat 24:6-8) (Any veteran Mom that has done natural childbirth knows how to recognize "false-labour" from the real thing!) Yeshua gave us one sign to look for as the tale-tell sign of the "real thing". He said:

"So when you see the abomination that causes desolation spoken about through the prophet Dani'el standing in the Holy Place" (let the reader understand the allusion), "that will be the time for those in Y'hudah to escape to the hills. 
(Matthew 24:15-16)

The "real thing" here is defined as the time when there is an abomination in the Temple. Until 1948, there was not even a country of Israel, much less a Jewish Jerusalem, and therefore, no altar or Holy Place where an "Abomination of Desolation" could stand. A few years ago, at Chanukah, an altar was dedicated. We are getting closer...

Therefore he will give up [Isra'el] only until she who is in labor gives birth. Then the rest of his kinsmen will return to the people of Isra'el. (Micah 5:3)

MESSIAH, THE GOOD SHEPHERD
Micah contrasts the money-greedy, self-righteous, divisive, and elitist mercenary-like shepherds of his days with the Messiah who is the Good Shepherd of Israel.

During times of war and trouble, the bad shepherd flees to protect his own life, but the good shepherd stays to strengthen the flock. In the spirit of Ezekiel 34, Yeshua describes the bad shepherds of His day:

The thief comes only in order to steal, kill and destroy; I have come so that they may have life, life in its fullest measure. "I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, since he isn't a shepherd and the sheep aren't his own, sees the wolf coming, abandons the sheep and runs away. Then the wolf drags them off and scatters them. The hired worker behaves like this because that's all he is, a hired worker; so it doesn't matter to him what happens to the sheep. I am the good shepherd; I know my own, and my own know me --
(John 10:10-14)

Yeshua is the Good Shepherd!

He will stand and feed his flock in the strength of Adonai, in the majesty of the name of Adonai his God; and they will stay put, as he grows great to the very ends of the earth; (Micah 5:4)

THE SEVEN SHEPHERDS AND EIGHT LEADERS OF AMEN.

And this will be peace. If Ashur invades our land, if he overruns our fortresses, we will raise seven shepherds against him, eight leaders of men. They will shepherd the land of Ashur with the sword, the land of Nimrod at its gates; and he will rescue us from Ashur when he invades our land, when he overruns our borders. (Micah 5:5-6)

Who are these "seven shepherds," and "eight leaders of men" who will shepherd the Land of Ashur with the sword and rescue Israel?
Of course, since the text doesn't give us anything further, we are in the realm of speculation and the answer can vary with which rabbi you listen to.

As far as this rabbi is concerned, whereas there might be an identity to these 7 and 8, I would like to point out that that sort of syntax is also a Hebrew poetic philosophical tool often found in the Proverbs to be understood as meaning "more than enough."
Thus, this text could be understood as the promise that HaShem will bring more than enough help to punish Ashur and rescue Israel. Indeed, Messiah IS more than enough!

THE REMNANT OF JACOB
Micah then offers a brief prophecy about the "Remnant of Jacob" among the nations.

Through its propagation of monotheism and the knowledge of the one God who made Heaven and earth, to its being the cradle of the Messiah that would bring the Gentile world to the Father; including its scientific innovation and progress in medicine and technological fields, the Jewish people have certainly been a "dew" among the people of the world.

I recently read a great article about this in an Israeli Messianic magazine called Israel Today. You can find this article titled, Unexplained Success, or the Hand of God? below this midrash.

Then the remnant of Ya`akov, surrounded by many peoples, will be like dew from Adonai, like showers on the grass, which doesn't wait for a man or expect anything from mortals.
(Micah 5:7)

In the imagery of the valiant ragtag armies that miraculously won victories over their enemies, Micah speaks of the deliverance of Israel from its oppressors:

The remnant of Ya`akov among the nations, surrounded by many peoples, will be like a lion among forest animals, like a young lion among flocks of sheep -- if it passes through, tramples and tears to pieces, there is no one to rescue them. Your hand will be raised over your enemies; all your adversaries will be destroyed.
(Micah 5:8-9)

A PROPHECY AGAINST THE NATIONS (Change of Subject!)
The subject of the prophecy seems to change. The last few statements were about the redemption of the remnant of Jacob, but now it is all about punishment. Targum Jonathan sees the change of philosophical subject as being due to a change of grammatical subject, which this time is the nations, as seen in the last statement of that oracle.

"When that day comes," says Adonai, "I will cut off your horses from among you and destroy your chariots. I will cut off the cities of your land and lay waste your strongholds. I will cut off sorceries from your land; you will no longer have soothsayers. I will cut off your carved images and standing-stones from among you; no longer will you worship what your own hands have made. I will pull up your sacred poles from among you and destroy your enemies. I will wreak vengeance in anger and fury on the nations, because they would not listen."
(Micah 5:10-15)

THE CASE AGAINST ISRAEL
HaShem pleads with Israel in a legal judicial style. Mountains and hills are brought as witnesses.

So listen now to what Adonai says: "Stand up and state your case to the mountains, let the hills hear what you have to say." Listen, mountains, to Adonai's case; also you enduring rocks that support the earth! Adonai has a case against his people; he wants to argue it out with Isra'el: (Micah 6:1-2)

As a father making his case with his children reminding them, of his faithfulness to them, HaShem asks:

"My people, what have I done to you?
How have I wearied you?
Answer me!
I brought you up from the land of Egypt.
I redeemed you from a life of slavery.
I sent Moshe, Aharon and Miryam to lead you.
(Micah 6:4)

HaShem specifically reminds the people of their episode with Balak the King of Moab when their fathers were still in the desert.

My people, just remember what Balak the king of Mo'av had planned, what Bil`am the son of B`or answered him, [and what happened] between Sheetim and Gilgal -- so that you will understand the saving deeds of Adonai." (Micah 6:5)

Cynical Israel accuses HaShem of being unpleasable and unreasonable. That no matter what they would bring to Him, He would still not be satisfied.

"With what can I come before Adonai to bow down before God on high?
Should I come before him with burnt offerings? with calves in their first year?
Would Adonai take delight in thousands of rams with ten thousand rivers of olive oil?
Could I give my firstborn to pay for my crimes, the fruit of my body for the sin of my soul?"
(Micah 6:6-7)

To which HaShem answers the cosmic response, which is ours to cherish until this day:

Human being, you have already been told what is good, what Adonai demands of you -- no more than to act justly, love grace and walk in purity with your God. (Micah 6:7-8)

WHO IS JEPHTHAH?
Jephthah is an illegitimate son driven from Gilead by his brothers.

Now Yiftach, a brave soldier from Gil`ad, was the son of a prostitute. His father, Gil`ad, had other sons by his wife; and when his wife's sons grew up, they drove Yiftach away and told him, "You will not inherit from our father, because you are another woman's son."
(Judges 11:1-2)

He eventually becomes a successful warlord outside of Gilead.

Then Yiftach fled from his brothers and lived in the territory of Tov, where he enlisted a gang of rowdies who would go out raiding with him. (Judges 11:3)

THE IRONIC REQUEST
When the Ammonites prepare to attack Gilead, the people could not think of anyone better to call upon than the brother they had previously rejected. They go to him and offer to appoint Jephthah as the head of their army. Jephthah found the offer ironic. He made sure to remind his brothers of how they had rejected him! The brothers finally prevail upon Jephthah by offering him total leadership of the region.

After a while the people of `Amon made war against Isra'el. When the army of `Amon attacked Isra'el, the leaders of Gil`ad went to fetch Yiftach from the territory of Tov and said to him, "Come and be our chief, so that we can fight the army of `Amon." Yiftach answered the leaders of Gil`ad, "Didn't you hate me so much that you forced me out of my father's house? Why are you coming to me now, when you're in trouble?" The leaders of Gil`ad replied, "Here is why we've come back to you now: if you lead us in war with the people of `Amon, you will be head over everyone living in Gil`ad." Yiftach answered them, "If you bring me back home to fight the army of `Amon, and Adonai defeats them for me, I will be your head." The leaders of Gil`ad said to Yiftach, "Adonai is witness that we promise to do what you have said." Then Yiftach went with the leaders of Gil`ad, and the people made him head and chief over them. Yiftach repeated all these conditions at Mitzpah in the presence of Adonai.
(Judges 11:6-11)

IN MOSHE'S FOOTSTEPS
As Moshe did before Jephthah in the case of Sihon the Amorite, and in obedience to Deuteronomy 20:10, which says: "When you advance on a town to attack it, first offer it terms for peace." Jephthah makes an attempt at diplomacy. He wants to know the reason for the recent hostilities, as well as establish a roadmap to peace.

Yiftach sent messengers to the king of the people of `Amon to say, "What's your problem with us?
Why are you invading our territory?"
(Judges 11:12)

THE KING OF AMON'S REQUEST: LAND FOR PEACE

The king of `Amon answered the messengers of Yiftach,
"Because Isra'el took away my territory when they came up from Egypt. They took everything from the Arnon to the Yabok and the Yarden. Now, restore it peacefully."
(Judges 11:13)

Now, there might have been a kernel of truth. Three hundred years prior, Israel did take over lands that the Ammonites had already previously lost. Whereas that was certainly a fact, the king of Amon took that small kernel of reality and turned it into a cornfield of fiction that Jephthah counterclaimed with historical, documented truth. (Things haven't changed!)

Yiftach sent messengers again to the king of the people of `Amon with this response, "Here is what Yiftach has to say: 'Isra'el captured neither the territory of Mo'av nor the territory of the people of `Amon. But when Isra'el came up from Egypt, walked through the desert to the Red Sea and arrived at Kadesh, then Isra'el sent messengers to the king of Edom, to say, "Please let us pass through your land." But the king of Edom wouldn't let them. He sent a similar message to the king of Mo'av, but neither would he, so Isra'el stayed at Kadesh. Then they walked through the desert, around the territory of Edom and the territory of Mo'av, past the east border of the territory of Mo'av, and pitched camp on the other side of the Arnon; but they did not cross the border into Mo'av, for the Arnon was the border of Mo'av. Isra'el sent messengers to Sichon king of the Emori and king of Heshbon with this message, "Please let us pass through your land to our own place." But Sichon did not trust that Isra'el would only pass through his land, so he gathered all his people together, pitched camp in Yahatz and fought against Isra'el. Adonai the God of Isra'el handed Sichon and all his people over to Isra'el, and they killed them. Thus Isra'el possessed all the territory of the Emori who lived there. They took possession of all the territory of the Emori from the Arnon to the Yabok and from the desert to the Yarden. So now that Adonai the God of Isra'el has expelled the Emori before his people Isra'el, do you think that you will expel us? You should just keep the territory your god K'mosh has given you; while we, for our part, will hold onto whatever Adonai our God has given us of the lands that belonged to others before us. Really, are you better than Balak the son of Tzippor, king of Mo'av? Did he ever pick a quarrel with Isra'el or fight with us? Isra'el lived in Heshbon and its villages, in `Aro`er and its villages and in all the cities on the banks of the Arnon for three hundred years. Why didn't you take them back during that time? No, I have done you no wrong. But you are doing me wrong to war against me. May Adonai the Judge be judge today between the people of Isra'el and the people of `Amon.' "
(Judges 11:14- 27)

The king wouldn't have it. Even the logical recitation of historical facts failed to convince him. He essentially said, "My mind is made up; don't confuse me with the facts!"

But the king of the people of Amon paid no attention to the message Yiftach sent him. (Judges 11:28)

THE RISING OF JUDGE JEPHTHAH
With failed negotiations behind him, Jephthah raises an army that encamps at Mitzpah in preparation for war.

Then the spirit of Adonai came upon Yiftach; and he passed through Gil`ad and M'nasheh, on through Mitzpeh of Gil`ad, and from there over to the people of `Amon. (Judges 11:29)

AN UNFORTUNATE VOW

Yiftach made a vow to Adonai:
"If you will hand the people of `Amon over to me, then whatever comes out the doors of my house to meet me when I return in peace from the people of `Amon will belong to Adonai; I will sacrifice it as a burnt offering." So Yiftach crossed over to fight the people of `Amon, and Adonai handed them over to him. He killed them from `Aro`er until you reach Minnit, twenty cities, all the way to Avel-K'ramim; it was a massacre. So the people of `Amon were defeated before the people of Isra'el.
(Judges 11:30-33)

HaShem was with Jephthah who defeated Amon and returned to Israel the territories that belonged to it. The story goes on to tell us that Jephthah's own daughter was the first to come out to greet him. Jewish sages have often wondered why this man who knew Israel's history so well didn't know the Levitical laws that say that HaShem abhors human sacrifices. Rabbi Yochanan offers Leviticus 27:4, where she who has been vowed to Adonai could be redeemed with thirty shekels of silver. Some also suggest that Jephthah may have fulfilled his vow by giving his daughter to the priesthood.

In any case, this text leaves a dark cloud on the legacy of this hero mentioned in the Book of Hebrew's Hall of Fame:

What more should I say? There isn't time to tell about Gid`on, Barak, Shimshon, Yiftach, David, Sh'mu'el and the prophets; who, through trusting, conquered kingdoms, worked righteousness, received what was promised, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, had their weakness turned to strength, grew mighty in battle and routed foreign armies. 
(Hebrews 11:32-34)

This dark cloud may have a silver lining when one remembers the famous Talmudic citation that the deaths of innocent victims provide redemption for the sinner. The Father gave His son who died the innocent victim death so we could be redeemed. Could it be then that whether by being wrongfully and literally offered, or by being given to the priesthood, Jephthah's voluntary gift of his daughter constituted the sacrifice of the innocent victim, which God honored and thereby gave victory to the nascent country of Israel?

The rabbis often mention that with good, scholarly Torah leadership, Jephthah could have nullified the vow or even carried the consequences of breaking it. As a man of blessed integrity, Jephthah was bound to his word, something we can all learn from. His willingness to carry out his foolish vow shows us the seriousness of unchecked speech and unprayerful promises. It is also a testimony of the seriousness of fulfilling vows and a reminder of why many rabbis agreed with King Solomon, who said:

Better not to make a vow than to make a vow and not discharge it. Don't let your words make you guilty, and don't tell the temple official that you made the vow by mistake. Why give God reason to be angry at what you say and destroy what you have accomplished? 
(Ecclesiastes 5:5-6)

Our own rabbi Yeshua went even further concerning the seriousness of breaking vows, saying:

"Again, you have heard that our fathers were told, 'Do not break your oath,' and 'Keep your vows to Adonai.' But I tell you not to swear at all -- not 'by heaven,' because it is God's throne; not 'by the earth,' because it is his footstool; and not 'by Yerushalayim,' because it is the city of the Great King. And don't swear by your head, because you can't make a single hair white or black. Just let your 'Yes' be a simple 'Yes,' and your 'No' a simple 'No'; anything more than this has its origin in evil. 
(Matthew 5:33-37)

NO KING IN ISRAEL ...
This is one of the many stories that constitute the Book of Judges, a book where four times we are reminded that there was no king in Israel (Judges 17:6; 8:1; 18:1; 21:25). The last one of these passages tells us that this lack of leadership was the reason everyone did what was right in their own eyes.

It has been said that even bad leadership is better than no leadership. A country without leadership is in a sad state of affairs where error and drama prevail. It would be several decades later that king Saul would be the first to unite the country and give it some sort of cohesion until the arrival of King David.

AS THE MESSIANIC COMMUNITY TODAY . . .
Our messianic community seems to suffer from the same fate today. Because we do not have a visible, tangible king with us, we are often bound to pride, vanity, and error, as everyone does that which is right in their own eyes.​

R' GABRIEL LUMBROSO

HISTORICAL SETTING
The Book of Judges tells us about the shaky beginnings of the nascent country. As a toddler learns to walk, Israel was taking its first steps as a country. Several times, the text of Judges reminds us that this was a time when there was no king in Israel, so everyone did what was right in his own eyes.

Israel at the time was a loose confederation of tribes with no central government to give it any kind of order or cohesion. As a result, we have a history of heresy, idolatry, oppression by enemies and by the strong and powerful of the land, and worst of all, of tribe rising against tribe.

Samuel was one of the best judges the toddling nation had ever had. He judged the country fairly and righteously but, sad to say, his sons did not follow in his footsteps. The people, therefore, did not trust Samuel's sons and requested a king. Samuel protested but HaShem told him to give Israel a king. Saul, the son of Kish, was chosen.

According to medieval Jewish commentator Rashi, Saul's original coronation at Mizpah had been marred by opposition and lack of respect. The beginning of Saul's reign does carry similarities with the Master's. In the same fashion that Saul was rejected as King of Israel (1 Sam 10:27), so was our Master. But as Saul defeated the Ammonite king, Nahash (Hebrew for "serpent"), so our Master defeated that ancient serpent, the devil!

Now, after a victorious campaign against the Ammonites, Samuel capitalizes on the victory and approval ratings by summoning the tribes to renew their commitment to the monarchy in a ceremony at Gilgal. Gilgal is in the Jordan Valley, South of Jericho, and is the first encampment Joshua named in Canaan. The Arabic name of the place "Jiljilyah" preserves the location.

Then Sh'mu'el said to the people, "Come, let's go to Gilgal and inaugurate the kingship there. So all the people went to Gilgal; and there in Gilgal, before Adonai, they made Sha'ul king. They presented sacrifices as peace offerings before Adonai there, and there Sha'ul and all the people of Isra'el celebrated with great joy. Sh'mu'el said to all Isra'el, "Here, I have done everything you asked me to do -- I have made a king over you. There is the king, walking ahead of you; but I am old and gray-headed. There are my sons with you, and I have walked at your head from when I was a boy until today.
(1 Samuel 11:14-12:1-2)

THE FINAL AUDIT
As he relinquishes authority, Samuel presents his final audit. Wanting to be guiltless before God and man, the old prophet makes sure that his life, both public and private, is a testimony of the divine charge that incumbed to him since childhood.
With this peaceful relinquishing and passing on of authority, Samuel shows his humility. It also provided a biblical precedent for all countries who adopt a democratic system, teaching that power can only be held onto for as long as the people give it. A leader also must be able to open his "books", both public and private, to the public for full transparent auditing so that he be found guiltless before God and man. Leaders do live by a greater standard. By doing so, Samuel recalls how Moshe did the exact same thing when Korah challenged His leadership (Num 16:15).

So here I am; now is the time to witness against me before Adonai and before his anointed king. Does any of you think I have taken your ox or donkey, defrauded or oppressed you, or accepted a bribe to deprive you of justice? Tell me, and I will restore it to you." They answered, "You haven't defrauded or oppressed us, and you have accepted nothing from anyone." He said, "Adonai is witness against you, and his anointed king is witness against you today, that you have found nothing in my hands?" They replied, "He is witness." Sh'mu'el said to the people, "It was Adonai who appointed Moshe and Aharon and who brought your ancestors up from the land of Egypt. (1 Samuel 12:3-6)

THE FINAL CASE
The old prophet then asks for one more case to adjudicate before the people: a lawsuit against the people concerning their demand for a king. He builds his case by starting with a historical review starting from Jacob to the recent ordeal with the Ammonites.

Now, hold still; because I am going to enter into judgment with you before Adonai regarding all the righteous acts of Adonai that he did for you and your ancestors. "After Ya`akov had entered Egypt, your ancestors cried to Adonai; and Adonai sent Moshe and Aharon, who brought your ancestors out of Egypt and had them live here in this place. But they forgot Adonai their God; so he handed them over to Sisra, commander of the army of Hatzor, and to the P'lishtim, and to the king of Mo'av; and they fought against them. But they cried to Adonai and said, 'We sinned by abandoning Adonai and serving the ba`alim and `ashtarot. But now, if you rescue us from the power of our enemies, we will serve you.'
(1 Samuel 12:7-10)

Samuel shows how HaShem protected the people even when under the pure theocratic system of the judges.

So Adonai sent Yeruba`al, B'dan, Yiftach and Sh'mu'el and rescued you from the power of your enemies on every side, and you lived securely.
(1 Samuel 12:11)

The judge of Israel chides the people for being fearful and wanting to be like the other nations and have a king over them. HaShem was their king, but fear provoked them to want a visible and tangible king like that of the nations around them.

When you saw that Nachash the king of the people of `Amon was attacking you, you said to me, "No, we want a king to rule over us" -- when Adonai your God was your king.
(1 Samuel 12:12)

Nevertheless, not letting his own anger get the better of him, the prophet gives the blessing from Adonai on the king to be. Maybe he remembers what happened to Moses when he became angry at the people's murmuring. In any case, while knowing that the people are wrong in their decision to want a king like that of the nations around them, nder Adonai's leadership, he still blesses the people.

Now, here's the king you have chosen, the one you asked for. See, Adonai has put a king over you. If you will fear Adonai, serve him, obey what he says and not rebel against Adonai's orders -- if both you and the king ruling you remain followers of Adonai your God -- [then things will go well for you.] But if you refuse to obey what Adonai says and rebel against Adonai's orders, then Adonai will oppress both you and your leaders.
(1 Samuel 12:13-15)

THE PROOF IS IN THE ... STORM!
Anyone can come and give rebuke. Anyone can come and proclaim, "The lord has said, ..." to preface a correction. But not everyone is able to give a sign from the Lord to validate their rebuking words. Just as the prophets of old had to validate their claims with signs, modern prophets of doom should also be required to substantiate their claims with signs. This is just what Samuel is getting ready to do. He will call a storm out of storm season.

"Now therefore, hold still; and see the great deed which Adonai will perform before your very eyes. Now is wheat harvest time, isn't it? I am going to call on Adonai to send thunder and rain. Then you will understand and see how wicked from Adonai's viewpoint is the thing you have done in asking for a king." Sh'mu'el called to Adonai, and Adonai sent thunder and rain that day. Then all the people became very much afraid of Adonai and Sh'mu'el.
(1 Samuel 12: 16-18)

Monarchy is a religious institution. That is why monarchs are always coronated by religious institutions. Since the days of Saul until today, the tensions between theocracy and monarchy remains unresolved. Thanks to HaShem, both ideals are merged into one in the person of Yeshua of Nazareth.

REPENTANCE
The people are now convicted of wrong. They know they let their fear and carnal minds lead them. They ask for repentance, which Samuel gave them.

All the people said to Sh'mu'el, "Pray to Adonai your God for your servants, so that we won't die; because to all our other sins now we've added this evil as well, asking for a king over us." Sh'mu'el answered the people, "Don't be afraid. You have indeed done all this evil; yet now, just don't turn away from following Adonai; but serve Adonai with all your heart. Don't turn to the side; because then you would go after useless things that can neither help nor rescue, they are so futile. For the sake of his great reputation, Adonai will not abandon his people; because it has pleased Adonai to make you a people for himself. (1 Samuel 12:19-22)

WHAT DO WE LEARN FROM THIS?
While much of the lesson seems to concentrate on the people's mistake in wanting a king like the other nations, this fault of putting trust in something physical and tangible rather than in the spiritual is very human nature and one that any of us could fall into.

Paralleling the events of this passage, I personally draw a particularly important lesson of spiritual leadership. How did Samuel react? He ministered to the people by telling them the truth. The best help we can ever be to people is to tell them where they fail, which sometimes results in them wanting to "kill the messenger." What is admirable in this passage is that the people saw their fault, and when they asked for repentance, Samuel prayed for them and assured them of HaShem's presence with them.

R' GABRIEL LUMBROSO

​WHO IS JEREMIAH?
Jeremiah ben Chilkiyahu was a son of the priesthood. He was raised in broad knowledge, practice, and understanding of all the Levitical requirements and rituals of the Temple priesthood. His father Hilkiyahu served as a high priest during the days of King Josiah's reforms and Temple renovation projects when he rediscovered the Torah.

Jeremiah was a resident of Anatoth, a small town in Benjamin near Jerusalem. The Arab village of Anata, just three miles Northeast of Jerusalem, still preserves the name. He prophesied during the reign of the last kings of Judah and continued to prophesy, even after the fall of Jerusalem in 586 BCE.

These are the words of Yirmeyahu the son of Hilkiyahu, one of the cohanim living in `Anatot, in the territory of Binyamin.
The word of Adonai came to him during the days of Yoshiyahu the son of Amon, king of Y'hudah, in the thirteenth year of his reign. It also came during the days of Y'hoyakim the son of Yoshiyahu, king of Y'hudah, continuing until the eleventh year of Tzidkiyahu the son of Yoshiyahu, king of Y'hudah, right up until the time Yerushalayim was carried away captive, in the fifth month. Here is the word of Adonai that came to me:
(Jeremiah 1:1-4)

PRE-EXISTENCE, PRE-ORDINATION, AND PREDESTINATION
Jeremiah 1:5 is used in Jewish mysticism to make a case for pre-existence. King David professes the same pre-existence in Psalm 139:13-15. Isaiah the prophet speaks of the pre-existence of Yeshua in the same terms.

Pre-ordination and predestination are often mentioned in the Tanach. As Jeremiah's life and ministry were pre-ordained, so were those of John the Immerser (Luk 1:13-17), of Yeshua (Luk 1:28-33), as well as all those chosen by HaShem (Eph 1:4).

"Before I formed you in the womb, I knew you; before you were born, I separated you for myself. I have appointed you to be a prophet to the nations."
(Jeremiah 1:5)

Some people may ask, "How do pre-ordination and pre-destination work with the free-will HaShem has given us?"
This is a question as old as Moshe's pharaoh of whom it is written that HaShem hardened his heart. Did Pharaoh really have a choice or was he pre-ordained to rebel? HaShem chose Israel despite themselves. Did they really have a choice? The cosmic persecutions due to this "choosing" has caused many to wish that maybe HaShem could sometime choose someone else.

Another case is the case of Jacob and Esau, who both were pre-ordained to a certain destiny from the time they were in the womb. Paul uses this interesting concept of pre-ordination and pre-destination to explain a very fundamental principle of our faith:

And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad--in order that God's purpose of election might continue, not because of works but because of him who calls-- she was told, “The older will serve the younger.” As it is written, “Jacob I loved, but Esau I hated.” What shall we say then? Is there injustice on God's part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills. 
(Romans 9:10-18)

This interesting conversation continues in the ninth chapter of Romans.

JEREMIAH AND MESSIAH
Peter explained that while the prophets of old prophesied of their own contemporary situation, their prophecies had a cosmic reality to them, which included messianic prophecies through the spirit of Messiah within them.

Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look. 
(1 Peter 1:10-12)

As such, Jeremiah and Yeshua really parallel each other in message and ministry.

Both prophesied:

• The destruction of the Jerusalem Temple
• Within the generation of their audience
• Appointed over Israel and the nations (1:11)

JEREMIAH AND MOSHE
Both Jeremiah and Moshe complained about their lack of rhetorical skills. In both cases, HaShem says to not worry about it.

I said, "Oh, Adonai Elohim, I don't even know how to speak! I'm just a child!" But Adonai said to me, "Don't say, 'I'm just a child.' "For you will go to whomever I send you, and you will speak whatever I order you. Do not be afraid of them, for I am with you, says Adonai, to rescue you."
(Jeremiah 1:6-8)

THE BUCCAL COMMISSIONS

Then Adonai put out his hand and touched my mouth,
and Adonai said to me,
"There! I have put my words in your mouth."
(Jeremiah 1:9)

HaShem used similar imagery to impart their prophetic message to Isaiah, Ezekiel, and John the disciple (Is: 6:6; Ez: 2:8-3:2; Rev 10:9-11).

Today I have placed you over nations and kingdoms to uproot and to tear down, to destroy and to demolish, to build and to plant." (Jeremiah 1:10)

Jeremiah's ministry was never about the violent destruction of property nor landscaping. This whole notion of "uproot and to tear down, to destroy and to demolish, to build and to plant" was semantical imagery about the annihilation of Israel's idolatry of the heart. Jeremiah knew that we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places (Eph 6:12). His work was to solely be done through the spoken word of prophecy. Words can be powerful! Indeed, "The pen is mightier than the sword" Novelist and playwright Edward Bulwer-Lytton in 1839, in his historical play Cardinal Richelieu.

PICTURES (or GIFs?) WORTH 1,000 WORDS
HaShem taught his message to Jeremiah through pictures. Today, we could call these short, animated pictures, "gifs."

First an almond tree:

The word of Adonai came to me, asking,
"Yirmeyahu, what do you see?"
I answered,
"I see a branch from an almond tree
Then Adonai said to me,
"You have seen well,
because I am watching
to fulfill my word."
(Jeremiah 1: 11-12)

Any Hebrew Bible reader notices that Biblical texts contain much poetry, chiastic constructions, as well as puns and plays on words.

This first "gif" is given with a pun/play on word. Hebrew readers will hear the play on words HaShem is using to make a point.

"I see a branch from an "almond tree"
מַקֵּל "שָׁקֵד" אֲנִי רֹאֶה׃ Almond tree: [Hebrew: shaked].

I am watching to fulfill my word."
כִּי־"שֹׁקֵד" אֲנִי עַל־דְּבָרִי Watching: [Hebrew: shoked]

"I see a branch from an almond tree [Hebrew: shaked].

I am watching [Hebrew: shoked]

Now to a second prophetic "gif," this time with a less expected interpretation.

A second time the word of Adonai came to me, asking, "What do you see?" I answered, "I see a caldron tilted away from the north,
over a fire fanned by the wind." Then Adonai said to me, "From the north calamity will boil over onto everyone living in the land,
because I will summon all the families in the kingdoms of the north," says Adonai, "and they will come and sit, each one, on his throne at the entrance to the gates of Yerushalayim, opposite its walls, all the way around, and opposite all the cities of Y'hudah. I will pronounce my judgments against them for all their wickedness in abandoning me, offering incense to other gods and worshipping what their own hands made.
(Jeremiah 1:14-16)

In those days, Israel was more concerned about Assyria. But now, a threat was coming from Babylon.

JEREMIAH'S PREDESTINATION
As Paul told the Ephesians to put on the whole spiritual armor of God (Eph 6: 14-17), Jeremiah is being vested with the inner moral and spiritual strength that he will need to challenge the spiritual evil authorities which have taken over the people of the Land.

"But you, dress for action; stand up and tell them everything I order you to say. When you confront them, don't break down; or I will break you down in front of them! For today, you see, I have made you into a fortified city, a pillar of iron, a wall of bronze against the whole land -- against the kings of Y'hudah, against its princes, against its cohanim and the people of the land.
They will fight against you, but they will not overcome you, for I am with you," says Adonai, "to rescue you." (Jeremiah 1:17-19)

DOWN MEMORY LANE
HaShem doesn't want the fierce punishing to fall on Israel, so as a nostalgic but jilted husband, He speaks to the people of Jerusalem. He reminds them of their tender times together. He reminds them of their agreement, hoping they'll come back; that they'll remember and return to Him.

The word of Adonai came to me:
"Go and shout in the ears of Yerushalayim that this is what Adonai says: 'I remember your devotion when you were young; how, as a bride, you loved me; how you followed me through the desert, through a land not sown. " 'Isra'el is set aside for Adonai, the firstfruits of his harvest; all who devour him will incur guilt; evil will befall them," says Adonai.
(Jeremiah 2: 1-3)

Ezekiel in Shushan was given the same message to share with the firsts Jerusalem exiles:

As for your birth -- on the day you were born nobody cut your umbilical cord, washed you in water to clean you off, rubbed salt on you or wrapped you in cloth. No one seeing you had enough pity on you to do any of these things for you -- no one had any compassion on you. Instead, you were thrown into an open field in your own filth on the day you were born. " 'I passed by and saw you there, wallowing in your own blood; and as you lay in your blood I said to you, "Live!" Yes, I said to you, as you lay in your blood, "Live! I will increase your numbers just like plants growing in the field." And you did increase, you developed, you reached puberty, your breasts appeared, and your hair grew long; but you were naked and exposed. " 'Again I passed by you, looked at you and saw that your time had come, the time for love. So I spread my cloak over you to cover your private parts and entered into a covenant with you,' says Adonai Elohim, 'and you became mine. Then I bathed you in water, washed the blood off you, and anointed you with oil. I also clothed you with an embroidered gown, gave you fine leather sandals to wear, put a fine linen headband on your head and covered you with silk. I gave you jewelry to wear, bracelets for your hands, a necklace for your neck, a ring for your nose, earrings for your ears and a beautiful crown for your head. Thus you were decked out in gold and silver; your clothing was of fine linen, silk and richly embroidered cloth; you ate the finest flour, honey and olive oil. You grew increasingly beautiful -- you were fit to be queen. Your fame spread among the nations because of your beauty, because it was perfect, due to my having bestowed my own splendor on you' says Adonai Elohim. 
(Ezekiel 16:4-14)

MAY WE ALSO NEVER GET SO FAMILIAR WITH HIS LOVE AND GOODNESS THAT WE FORGET OUR EARLY TENDER ESPOUSALS WITH HIM.

AS A TEMPORARY SUBSTITUTE FOR THE TEMPLE MENORAH,
MAY THE FLAME OF OUR LOVE AND DEDICATION TO HIM PERPETUALLY SHINE BRIGHT AND CLEAN BEFORE HIM.
​

R' GABRIEL LUMBROSO

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