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PAR'SHAT VAYIKRA: The Dangers of Gossip.

3/31/2017

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ויקרא אל־משׁה וידבר יהוה אליו מאהל מועד לאמר
   דבר אל־בני ישׂראל ואמרת אלהם

Adonai called to Moshe and spoke to him from the tent of meeting. He said,  "Speak to the people of Isra'el; say to them,(Lev 1:1-2 CJB)


 
Many nuances of the Hebrew elude us as we read the text in English. For this reason, I wanted to share a little of what some of the sages say about the first verse of Leviticus. 

It may sound elementary, but so many problems could be avoided if we lived by the following principles that Jewish sages found in the first two verses of this section.
     The Talmud states that from the words, 'He said (which infers:  'say to others', we learn that HaShem gave permission to Moshe to say the things he said to the Children of Israel (Yomah 4b). From this, we learn that we have no right to repeat what someone tells us unless we are given explicit permission to do so. 

Below are the basic laws pertaining to secrets interspersed with my commentary:

1) Chofetz Chayim, ch. 2
“If someone tells you private information about his business or any personal matter, you are forbidden to disclose it to others. Your doing so could cause the person who confided in you financial loss, embarrassment, or other damage. Even if the speaker did not request that the matter remain secret, you are not allowed to repeat it.” 

Many of us, in the course of casual conversation while thinking nothing of it, may have found  ourselves repeating something we have been told by someone else  It may be about someone's financial blessing or misfortune; a situation with their children at school, or something related to their professional life either positive or negative. The idea is that when we expose other people’s issues through our own light, it causes others to establish a certain opinion of the people we talked about. As a result, these people's relationship with others will be affected by our incomplete bias judgement. Basically, it is none of our business to talk about others. 

2) B'air Mayim Chayim 2:27
“When someone reveals to you seemingly harmless information in a manner which shows that he would like it to be kept secret, you are forbidden to repeat it to others even if he did not explicitly tell you to keep it a secret. In Lev 1:1, HaShem spoke to Moshe in the privacy of the Tent of Meeting. It was only permissible for Moshe to divulge what he heard from HaShem because HaShem told him to do so.” 



Like the old adage says: “When in doubt, don't.”. But why do we like so much to divulge precious information? Does it have to do with our sinful nature? Oh, how we like to be the ones telling others something they don't know. It gives us a sense of control, a sense of power. And the secret information is all the more attractive when it pertains to something negative concerning someone. Why? Because we tend to think that we make our candle shine brighter when we put down that of others. It’s bad enough that our politicians live and campaign by doing that, but it is worse when it is done by  people who claim to be disciples of the Master.

3) The Chofetz Chayim also writes that it is a good habit to never repeat what people tell you, unless they give you permission to do so. In this way you will never relate information that might cause harm (ibid.)

A friend of mine uses the analogy  that “A secret becomes like a rash that we're itching to tell others!” 
So many problems between people, families, and friends could be avoided, if we were just a bit more retrained in talking about others, and avoided sharing freely and giving judgements and opinions in casual conversation. Here is a quote i read one day,

“'Great people talk about ideas. 
Average people talk about things. 
Small people talk about people!”

Author unknown

4) Pele Yoatz, section sod
“You have no right to repeat someone's secret just because you add the phrase, "Don't repeat this to anyone else." The person to whom you related the secret might follow your example and pass on the secret also adding, "Don't repeat this to anyone else." In a very short time, the secret becomes public knowledge and causes harm and embarrassment to the person who confided in you.”

Our Master said, "Always treat others as you would like them to treat you; that sums up the teaching of the Torah and the Prophets".(Mat 7:12 CJB) 

This statement is not singular to the Master but an addition to the wisdom of many, such as Tobit (3 BCE) who said, "What you hate, do to no one"; and of Isocrates, Aristotle and Confucius. Rabbi Hillel, an older contemporary to the Master is known to have said, "What is hateful to you, do not do to your neighbor. That is the whole Torah. The rest is commentary. Go and learn it!' " (Shabbat 31a) 
The Golden Rule paraphrases Lev 19:18, "You are to love your neighbor as yourself," which Yeshua called the second-greatest commandment (Mar 12:28-31). These dogmas should definitely be applied to speech and conversation.

5)  Pele Yoatz
“Husbands and wives have no right to tell each other secrets that someone else told him or her in confidence.”

It is hopeful that couples live by relationships that makes this advice impossible to follow. We have to therefore warn our interlocutor by asking, "Do you mind if I share this with my spouse?". The problem stems that whereas one spouse may have healthy conversation habits, the other may not.  

6) Rabainu Yonah to Prov 11:13: 
“A gossip goes around revealing secrets, but a trustworthy person keeps a confidence. 
If you hear someone speaking r'chilut (speaking against others) never trust him with your secrets. A person who is unable to discipline himself not to speak against others will certainly not be careful to conceal secrets.”


Those who talk negatively about others in casual conversation should be stopped in their tracks. It is poison to the fellowship of the saints; spots in our feasts. The way they talk to us about others reveals the way they talk to others about us. 

FINALLY:
Ya'akov Hatzaddik, James the Just who is the brother of our Master said:

Not many of you should become teachers, my brothers, since you know that we will be judged more severely. For we all stumble in many ways; if someone does not stumble in what he says, he is a mature man who can bridle his whole body. 

If we put a bit into a horse's mouth to make it obey us, we control its whole body as well. And think of a ship -- although it is huge and is driven by strong winds, yet the pilot can steer it wherever he wants with just a small rudder. So too the tongue is a tiny part of the body, yet it boasts great things. See how a little fire sets a whole forest ablaze! 

Yes, the tongue is a fire, a world of wickedness. The tongue is so placed in our body that it defiles every part of it, setting ablaze the whole of our life; and it is set on fire by Gei-Hinnom itself. For people have tamed and continue to tame all kinds of animals, birds, reptiles and sea creatures; but the tongue no one can tame -- it is an unstable and evil thing, full of death-dealing poison! 

With it we bless Adonai, the Father; and with it we curse people, who were made in the image of God. Out of the same mouth come blessing and cursing! Brothers, it isn't right for things to be this way. A spring doesn't send both fresh and bitter water from the same opening, does it? Can a fig tree yield olives, my brothers? or a grapevine, figs? Neither does salt water produce fresh. 
(Jas 3:1-12 CJB)


MAY WE BE BLESSED AS WE FOLLOW THIS ADVICE FROM KING SOLOMON.

"Don't speak impulsively -- don't be in a hurry to give voice to your words before God. 
For God is in heaven, and you are on earth; so let your words be few. 

(Ecc 5:2  CJB) (5:1 in Jewish editions)

R' Gavriel Lumbroso
 


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PAR'SHAT: V'YAKHEL-PEKUDEI

3/23/2017

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ובצלאל בן־אורי בן־חור למטה יהודה עשׂה את כל־אשׁר־צוה יהוה את־משׁה׃ 
 ואתו אהליאב בן־אחיסמך למטה־דן חרשׁ וחשׁב ורקם בתכלת ובארגמן ובתולעת השׁני ובשׁשׁ׃ 


B'tzal'el the son of Uri, the son of Hur, of the tribe of Y'hudah, made everything that Adonai ordered Moshe to make. Assisting him was Oholi'av the son of Achisamakh, of the tribe of Dan, who was an engraver, a designer and a weaver in colors -- in blue, purple and scarlet yarn and in fine linen.  (Exo 38:22-23)
  
    The expression 'filled with the Spirit' usually calls on certain assumptions. We  picture someone 'filled with the Spirit' as someone endowed with some sort of a sixth sense. We attribute to such people spiritual gifting such as discernment, prophecy, teaching, leadership,  maybe even miracles. We do have certain examples of such people in the Tanach.
  • Saul who when filled with the Spirit was found prophesying with the prophets of the Lord (1 Sam 10:11). 
  • David whose music had a soothing effect on King Saul, who wrote countless inspired songs, and begged that the Spirit might not be taken from him due to his sin (Ps 51:11).
  • The prophets who received many wonderful prophecies in order to lead their people in their days. 
  • Moses, Aaron, Abraham, all the wonderful spirit-filled patriarchs and matriarchs. 

   In the this week we find a more authentic form of what was called being filled with the Spirit in the days of Moshe. It tells us of the fullness of the Spirit which enables us to do a job well, under  Hashem's anointing because of simple obedience. 
   We find this in the text that describes the two artisans who were chosen to lead the Ark building project.

Moshe said to the people of Isra'el, 
"See, Adonai has singled out B'tzal'el the son of Uri, the son of Hur, of the tribe of Y'hudah. He has filled him with the Spirit of God -- with wisdom, understanding and knowledge concerning every kind of artisanry. He is a master of design in gold, silver, bronze, cutting precious stones to be set, woodcarving and every other craft. [Adonai] has also given him and Oholi'av the son of Achisamakh, of the tribe of Dan, the ability to teach others. He has filled them with the skill needed for every kind of work, whether done by an artisan, a designer, an embroiderer using blue, purple and scarlet yarn, and fine linen, or a weaver -- they have the skill for every kind of work and design. (Exo 35:30-35)


   According to this text, an important definition of being filled with the spirit seems to be the possession of a certain menial skill.It was certainly what was needed for the construction of the Holy Ark.

   We have many people in the body of Messiah who are gifted in many things. It is sad that so often those in the body who are gifted in fixing cars, building things, repairing broken equipment, fixing computers, working with sound systems and electricity, are not refericity, do not feel like they are spiritual. Without their spiritual gifts, those of us who do the teaching, the leading, and all the other so-called spiritual things would really be in a fix. 

   Paul the Apostle of the Master makes a list of the spiritual gifts in, 

And God has placed in the Messianic Community first, emissaries; second, prophets; third, teachers; then those who work miracles; then those with gifts of healing; those with ability to help; those skilled in administration; and those who speak in various tongues. 
(1Co 12:28)

(The order in this verse is not meant to be of hierarchical importance.)

     Many people desire these most showy and seemingly glorious gifts, but I have seldom heard someone desiring the gift of 'helping'.  As we travel from place to place exercising our gift of leading worship and sharing teaching, my wife and I truly desire to be a blessing to the congregations . We also very much value those who come to us and help us load and unload equipment and help us with accommodations during our stays at any given congregation. 
   The levites in the Land did not own land themselves but lived on the gifts of people for their spiritual ministry of teaching the Torah. That said, I also believe that the most successful levites were those who helped their 'flock' all around with whatever needed to be done. They were involved in the life of the people they ministered to whether it be helping with harvest time, teaching, cleaning, caring for the sick, giving a break to overwhelmed young parents, etc.  The vision I have of the levitical ministry is similar to that of the parson in the communities of the old West, the parson who helped teach the children, read letters for people who couldn't read, tended to the sick, stood in for a parent with the children in case of emergency.... who wouldn't be thankful for such a spiritually gifted person (or parson) :-)  In Judaism it is taught that a Rabbi needs to be able to lead a synagogue service as well as teach a child, bandage a wound, build a house, comfort a crying woman, and slaughter a cow. One does not go without the other. John the Apostle who was with no doubt a great spiritual teacher also was working stocking the furnace in a Roman bath in Ephesus.

   Pekudei seems to be a repetition of V'yakhel. It almost seems redundant. Why doesn't it just say that they did everything as it was told to do? 
   Nothing is ever unnecessary or redundant in the Torah. It seems that this parasha introduces another element in being filled with the Spirit of God: obedience. Obedience to do exactly as we are told. Obedience today is often mistaken for 'legalism', but really, there is no being filled with the Spirit without an extreme dedication to obeying the Word of Hashem. 

SHABBAT SHALOM 
AND BE YE FILLED WITH THE SPIRIT OF HASHEM 

AS YOU OBEY TO HONOR AND REMEMBER THE SABBATH DAY.
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PAR'SHAT KI TISA: It is Meritorious in HaShem's Eyes to Take the Blame for Others.

3/17/2017

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ויהי ממחרת ויאמר משׁה אל־העם אתם חטאתם חטאה גדלה ועתה אעלה אל־יהוה אולי אכפרה בעד חטאתכם׃ 
 וישׁב משׁה אל־יהוה ויאמר אנא חטא העם הזה חטאה גדלה ויעשׂו להם אלהי זהב׃ 
ועתה אם־תשׂא חטאתם ואם־אין מחני נא מספרך אשׁר כתבת׃ 
׃
The next day Moshe said to the people, "You have committed a terrible sin. Now I will go up to Adonai ; maybe I will be able to atone for your sin." Moshe went back to Adonai and said, "Please! These people have committed a terrible sin: they have made themselves a god out of gold. Now, if you will just forgive their sin! But if you won't, then, I beg you, blot me out of your book which you have written!" (Exo 32:30-32)

  
THE MECHANICS OF VICARIOUS REDEMPTION

   The Hebrew word for 'atone' in Moshe's proposal to the people of Israel, "... Maybe I will be able to atone for your sins..." uses the word 'אכפרה', a word which literally mean's 'to cover', in the sense of one covering for someone else's transgression or debt. Another related word  is 'Kippur', as in 'Yom Kippur/Day of atonement'. 
   This type of covering is not done by deleting a debt or a transgression, but by paying it. So Moshe, who at that time was guiltless of the transgression of the Golden Calf, was offering to take upon himself the guilt of the whole ordeal. He was offering to do so not only for the nation of Israel, but for his brother Aaron also (Deut 9:20). (I sometimes hear negative comments against Aaron because of the golden calf issue, but we should rather take heed to and emulate Moshe's reaction).

   The golden calf event defines for us the idea of redemption by 'חן', which usually translated as 'grace', is often given the meaning of 'undeserved forgiveness'. The truth is that that word may be better translated as 'favor' which Moshe certainly had with HaShem (Ex 33:12). The difference with grace and favor, is that 'favor' is earned through obedience and faithfulness. Just like a child earns the favor of his parents or teachers by doing that which pleases them, we earn HaShem's favor by our obedience. By the same token, we can loose it by our disobedience. Moshe had earned HaShem's favor by obedience, and Israel lost it by disobedience.

   What Moshe did next is at the heart of what any would-be leader for HaShem, any leader in the name of our Master should do. Here is how it went (and the Hebrew is much clearer on this than the English text. 

   Favor with HaShem is like credit. Sin is like a debt. That is why the prayer says, '... forgive us our debts, as [in the same manner as] we also have forgiven our debtors. ... For if you forgive others their trespasses [debts towards you], your heavenly Father will also forgive you, '(Mat 6:12-14). HaShem had previously promised that He would come live among His people and take them to the Promised Land. That was HaShem's marriage proposal and betrothal with Israel. After the golden calf incident, as a groom disappointed at the indiscretions of his wife to be, HaShem called off wedding. 
   In the beginning of the text of Moshe's negotiation with HaShem (Ex 33:12-17) for Israel, Hashem already started to call Israel, 'Moshe's people'. To this nuance Moshe reminds HaShem that they are 'His' people. Then HaShem offers Moshe that He will go with 'him' to the Promised Land. Now, Moshe could have thought of saving his own skin and tell Israel "Tough luck for you rebels! Bye!", but instead, Moshe doesn't 'buy' the deal. As a wise diplomat, he invests his won favor with HaShem, and continues the negotiations by using the terminology, 'Me and the people ...'. In essence, though guiltless of the sin of the golden calf, Moshe sides with sinful Israel. This implies now that if HaShem punishes Israel, He would also have to punish Moshe, but since Moshe hadn't sinned, HaShem would be found unjust. This reminds us of Abraham's negotiations with HaShem for his nephew Lot in Sodom. 
   
   This negotiation is an earthly blueprint of what our Master Yeshua did for us. Sinless Yeshua had 'earned' favor with HaShem by always doing those thing that please Him (obedience) (John 8:29). But instead of staying and enjoying HaShem's favor in the halls of the heavenly kingdom, much  like Moshe did, He came to 'side' with sinful us so like Moshe he could negotiate for us in the sight of his Fahter using the terminology, 'Me and Your people'. As a result, we are allowed to nestle under the favor that He Himself received from HaShem. No wonder that the Redeemer to come was called 'one like Moshe!' (Deut 18:15).
   
   This same Yeshua one day said as he was praying to the Father, "Just as you sent me into the world, I have sent them into the world." (Joh 17:18). In essence, we are to do the same for others as Moshe and Yeshua did for us. 
   It is meritorious to take the blame for someone else for the sake of peace and harmony, especially if one claims to be a leader of Hashem's people (Jam 3:8). To be able to do that and trust HaShem for the outcome is actually a sign of great maturity in understanding the heart of the nature of our role as leader for HaShem's people. Paul brought it up to the Corinthians. Unable to legislate issues between themselves, they besmirched their public image as well as HaShem's name in Corinth by enrolling secular lawyers. To that Paul exclaimed, "Actually, if you are bringing lawsuits against each other, it is already a defeat for you. Why not rather be wronged? Why not rather be cheated?" (1Co 6:7).

To get back to Aaron, he redeemed himself later. At the time of Korah's rebellion, the Torah told us that, 

(17:9) Adonai said to Moshe, (17:10) "Get away from this assembly, and I will destroy them at once!" But they fell on their faces. (17:11) Moshe said to Aharon, "Take your fire pan, put fire from the altar in it, lay incense on it, and hurry with it to the assembly to make atonement for them, because anger has gone out from Adonai, and the plague has already begun!" (17:12) Aharon took it, as Moshe had said, and ran into the middle of the assembly. There the plague had already begun among the people, but he added the incense and made atonement for the people. (17:13) He stood between the dead and the living, and the plague was stopped. (Num 16:44-48 CJB)


​MAY WE ALSO BE LIKE MOSHE, AHARON AND YESHUA.

 WHENEVER NECESSARY, MAY WE TAKE THE WRONG UPON OURSELVES  IN ORDER TO CREATE PEACE WITHIN OUR FAMILIES AND COMMUNITIES, THEREBY AND EXTENDING HASHEM'S FAVOR ON OTHERS. 
MAYBE THIS IS THE MEANING OF
 
"How blessed are those who make peace! 
for they will be called sons of God. 
(Mat 5:9 CJB)

BY THE WAY...
THIS MAKES FOR VERY GOOD ADVICE NOT ONLY FOR CONGREGATION HARMONY ...

BUT ALSO FOR MARRIAGES!

* * * * * * *
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PAR'SHAT TETZAVEH:  המבדיל  The G-d of Distinction

3/10/2017

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ואתה הקרב אליך את־אהרן אחיך ואת־בניו אתו מתוך בני ישׂראל לכהנו־לי אהרן נדב ואביהוא אלעזר ואיתמר בני אהרן׃ 
 ועשׂית בגדי־קדשׁ לאהרן אחיך לכבוד ולתפארת׃

 "You are to summon your brother Aharon and his sons to come from among the people of Isra'el to you, so that they can serve me as cohanim -- Aharon and his sons Nadav, Avihu, El`azar and Itamar. You are to make for your brother Aharon garments set apart for serving God, expressing dignity and splendor. (Exo 28:1-2)



  In the Havdala prayer (The prayer pronounced at the end of the Shabbat and which serves to distinguish between the Shabbat and the other days of the week) G-d is called: 'המבדיל בין קדש וחול/He That Makes Distinctions Between the Holy and the Profane'. 

  From the beginning Hashem has been the G-d of distinction. Each plant is created after its own kind and so is each animal. One day (the Shabbat) is set-apart from the other days of the week, and in the human world, man and woman are set-apart by different biological functions. Paul the emissary commented:

Not all living matter is the same living matter; on the contrary, there is one kind for human beings, another kind of living matter for animals, another for birds and another for fish. Further, there are heavenly bodies and earthly bodies; but the beauty of heavenly bodies is one thing, while the beauty of earthly bodies is something else. The sun has one kind of beauty, the moon another, the stars yet another; indeed, each star has its own individual kind of beauty. 
(1Co 15:39-41 CJB)


  Even within the Jewish people, not come under the same torah of the Torah. There is one Torah, but in reflecting Hashem's nature and character, this Torah also makes distinction, and applies differently from person to person. This is something that Western mentality doesn't feel comfortable with but there it is nevertheless. There are sets of rulings and laws that differentiate the High-priest from the regular priest; some that apply solely to those of the tribe of Levy and then to those from the family of Aaron. Certain properties such as kingship pertain to the tribe of Judah, while others only to kings. Finally, certain laws apply to men, others to women, some to soldiers, others to the proselyte, and finally to he who is a stranger in the Land. Hashem judges each of us according to our performance in the station He has assigned to us, so these distinction have nothing to do with the degree of Hashem's love for  us. 

   Paul addresses the subject of murmuring against the station we have been assigned in Hashem's Kingdom in the following words:'...

Has the potter no right to make from a given lump of clay this pot for honorable use and that one for dishonorable?  (Rom 9:21)

   Modeling after the Torah, our society uses the same types of distinction. Though none of us is above the law, for the sake of the harmonious functioning of our society, for an agreed duration, we  invest people with a particular set of authorities that we agree to obey. Such are Presidents, Senators, Governors, judges, the Police Force, the Military, and even within any commercial, religious, or societal venture, some people are vested with certain powers in order to fulfill the agreed upon goals of the group. The only difference between man's world and Hashem's world is that in G-d's world Hashem chooses the goals, the dynamics, and the duration.  

   In this case Aaron, Moshe's brother, is chosen to be High-priest, and his descendants after him dedicated to become the priesthood of Israel." As such they are set apart for the honor and glory of representing Hashem on earth but as such, they also have to forfeit the privileges of owning land, of having a lucrative activity, and of basically living their lives for themselves like all other Israelites are allowed to do. This decision is made without the agreement of the future generations of the children of Aaron and regardless of their inner character. Levite priests are also given a certain amount of responsibility, and as Hashem's representatives on earth, their lives need be exemplary. They will be punished for indulging in things that the regular Israeli does without fear of punishment. They have to live by the principle of, 'Others may, but I can't! 

James, the brother of the Master touched on that issue concerning those who teach the Torah. He said,

Not many of you should become teachers, my brothers, since you know that we will be judged more severely.' (Jas 3:1). 

   He says that teachers are judged by a different set of laws. Yes, even in our society, teachers, leaders, law officers, military officers, and government officials are judged by a different set of laws from that of common folks. Politicians appear before the Senate; soldiers before a court-martial, etc ... and at the end of the day (no pun intended) whatever favorable or unfavorable sentence man bestows upon us, we appear before Hashem's Tribunal who renders judgment according to the Laws of the Torah which we are meant to have agreed to live by.
 

   It seems that Hashem loves to have a place for everything and everything in its place. He doesn't seem to like confusion. Even time is confined to a certain order. Mo'adim, Jubilees, Festivals, and Holy Days are immovably set in stone. king Solomon also added his own observations of times and seasons when he said, 

'For everything there is a season, a right time for every intention under heaven --a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, a time to tear down and a time to build, a time to weep and a time to laugh, a time to mourn and a time to dance, a time to throw stones and a time to gather stones, a time to embrace and a time to refrain, a time to search and a time to give up, a time to keep and a time to discard, a time to tear and a time to sew, a time to keep silent and a time to speak, a time to love and a time to hate, a time for war and a time for peace. What does the worker gain from his efforts? I have seen the task God has given humanity to keep us occupied. He has made everything suited to its time; also, he has given human beings an awareness of eternity; but in such a way that they can't fully comprehend, from beginning to end, the things God does.(Ecc 3:1-11)


  Whereas we may claim to disdain the principle of distinction between people and would want to declare everyone equal, our society is based on the very principles of distinction mentioned above. Spouses and family members have rights on our person and possessions that are not given to others. It is the natural run of things as we are created after Hashem's image (after Hashem's character and nature).

   Why did I muse on this subject today? I do not really know except for the fact that love dealing with observing the ways of my God. One thing I am reminded though is that in Yeshua is fulfilled the prophecy that Israel will be set-apart (given a different status) from the rest of the world in order to become a Kingdom of Priests (Ex 19:6), a distinctive people chosen from the world to serve Him in a certain way. Peter remembered this when he spoke to the mixed (Jews and Gentiles) congregation of Rome in the following words, 

But you are a chosen people, the King's cohanim, a holy nation, a people for God to possess! Why? In order for you to declare the praises of the One who called you out of darkness into his wonderful light.(1Pe 2:9)



   As such, just as it is with Aaron and his descendants, all those of us who claim to serve the Master, the rabbi from Nazareth, the Messiah from Hashem, have been, through the principle of distinction, set-apart from the world and now hold a favored position with Hashem. While favored, this position holds certain responsibilities and as such, we are to live by a higher set of rules. In essence, as disciples, we must conduct our lives remembering that, "Others may, but we can't'. May we all understand the heavy responsibility that we bear toward the unbelievers when we claim the name of our Master for our own. 

   Here are some of the things Yeshua demanded of His disciples, elements and lifestyles that were to set them apart from others. Oddly enough these resemble the standards set out for the Levitical priesthood. As the disciples followed the lifestyle prescribed for them by the Master even after His ascension, the Messianic movement grew till it became a great influence on the world until today. Maybe we should learn something from this.... 

 Then Yeshua told his talmidim, "If anyone wants to come after me, let him say 'No' to himself, take up his execution-stake, and keep following me. For whoever wants to save his own life will destroy it, but whoever destroys his life for my sake will find it. (Mat 16:24-25)
  
Everyone will know that you are my talmidim by the fact that you have love for each other." 
(Joh 13:35)
 
If someone wants to sue you for your shirt, let him have your coat as well! And if a soldier forces you to carry his pack for one mile, carry it for two! When someone asks you for something, give it to him; when someone wants to borrow something from you, lend it to him. "You have heard that our fathers were told, 'Love your neighbor -- and hate your enemy.' But I tell you, love your enemies! Pray for those who persecute you! Then you will become children of your Father in heaven. For he makes his sun shine on good and bad people alike, and he sends rain to the righteous and the unrighteous alike. What reward do you get if you love only those who love you? Why, even tax-collectors do that! And if you are friendly only to your friends, are you doing anything out of the ordinary? Even the Goyim do that! Therefore, be perfect, just as your Father in heaven is perfect.
(Mat 5:40-48) 
 
Sell what you own and do tzedakah -- make for yourselves purses that don't wear out, riches in heaven that never fail, where no burglar comes near, where no moth destroys. For where your wealth is, there your heart will be also.(Luk 12:33-34)


These are just a few; I'm sure you can find many others. 

SHABBAT SHALOM

שבת שלום
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PAR'SHAT T'RUMAH: Alleviating Others' Burdens

3/3/2017

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ALLEVIATING OTHERS' BURDENS

ועשׂו לי מקדשׁ ושׁכנתי בתוכם׃
 
"They are to make me a sanctuary, so that I may live 
among them.  
(Exodus 25:8)

A literal translation of this passage would read as: "They are to make me a sanctuary that I may live within them." HaShem was not to live in the Ark. The presence of the ark among the people was a sign of HaShem's presence within the people; within the people as a nation nation, but also as individuals. The Hebrew lends it self to both meanings. 

This takes us directly to:

"If you love me, you will keep my commands; and I will ask the Father, and he will give you another comforting Counselor like me, the Spirit of Truth, to be with you forever. The world cannot receive him, because it neither sees nor knows him. You know him, because he is staying with you and will be united with you. 
(Joh 14:15-17 CJB)


Though the Divine Presence, the Shekinah, had already been present with the patriarchs, the promise of the Presence of HaShem's Spirit within the people starts right here with the idea of the Tabernacle. 

Maimonides the famous Jewish physician one time wrote to his son about the Tabernacle paralleling it the human body. For Maimonides, the holy ark, the innermost part, alludes to the human heart, which is the innermost part of the body. 

The ark was the main part of the tabernacle because it contained the tablets of the covenant. So is the human heart the main part of the body. It is the source of life, knowledge and understanding. 

The wings of the cherubim allude to the lungs. 

The table in the tabernacle alludes to the human stomach. Just as food and drink are placed on the table, so the stomach is filled with food and drink that a person consumes.

The menora in the tabernacle alludes to the human mind. Just as the menora gives forth light, so the intellect enlightens the entire body. 

Three stems  went out from the menora on each side. These allude to the three limbs that extend from each side of the human body, the eye, the ear, and the hand.

The incense altar alludes to the sense of smell.

The sacrificial altar alludes to the intestines, which digest the food that enters the body. 

The veil covering the tabernacle alludes to the diaphragm, which islike a barrier between the parts of the body.

The washstand alludes to the moisture and other liquids in the body.

The goats' wool hangings allude tothe skin that covers the human body.

The beams of the tabernacle allude to the ribs.
 
Maimonides then instructs his son that the parallel between the tabernacle and the human body is to teach us that:

If a person behaves as a good Jew the Divine Presence will rest upon the human being just as it was on the tabernacle.

Of course, to behave like a 'good Jew' has to do with behaving according to the precepts of the Torah. Anyone who behaves according to the precepts of the Torah can claim the Divine Presence upon them but is simple faithfulness to Torah precepts enough? Paul spoke of:  "faithfulness expressing itself through love."(Gal 5:6)
 
Paul teaches that, "in him [Yeshua], bodily, lives the fullness of all that God is". (Col 2:9 CJB) and prayed for the Ephesians'  congregation that, "the treasures of his glory .... will empower you with inner strength by his Spirit, so that the Messiah may live in your hearts through your trusting. Also I pray that you will be rooted and founded in love, so that you, with all God's people, will be given strength to grasp the breadth, length, height and depth of the Messiah's love, yes, to know it, even though it is beyond all knowing, so that you will be filled with all the fullness of God."  (Eph 3:16-19 CJB)
 
Yeshua teaches us an expression of the Torah through love, love which Paul defines in:

Love is patient and kind, not jealous, not boastful, not proud, rude or selfish, not easily angered, and it keeps no record of wrongs. Love does not gloat over other people's sins but takes its delight in the truth. Love always bears up, always trusts, always hopes, always endures. 
(1Co 13:4-7 CJB)
 
Maimonides midrashing the Tabernacle as a human body was, unbeknownst to him, (or maybe knowingly), peering into the future when Messiah would come and encapsulate for us in a human body all that being God-like looks like.  

Even in its design, the tabernacle teaches us something about a certain area of love. The Torah tells us that, 

"They are to make an ark of acacia-wood three-and-three-quarters feet long, two-and-a-quarter feet wide and two-and-a-quarter feet high. You are to overlay it with pure gold -- overlay it both inside and outside -- and put a molding of gold around the top of it. ..."
(Exo 25:10-11)

Chizkuni, the Torah commentator  notices states that the Ark consisted of wood sandwiched between two golden layers. He believes that just like the menora of the Temple, the Ark should really have been entirely of gold. The reason why it was not was that it had to be carried on the shoulders of the Levites when the Children of Israel journeyed in the desert. If the Ark would have been made entirely of gold, it would have been heavier for the people responsible to carry it.    Even so, the Holy Ark was made lighter than it might have been to lighten the burden of the Levites who had to carry it. 
We should learn from this to always try to alleviate the burden of our fellow man.

Even Yeshua, of whom Paul says, "in him [Yeshua], bodily, lives the fullness of all that God is". (Col 2:9 CJB) believes in alleviating people's burdens. He said to the people, 

"Come to me, all of you who are struggling and burdened, and I will give you rest. Take my yoke upon you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light."  
(Mat 11:28-30 CJB)

If Hashem in the form of the Ark and in the teaching of Yeshua shows us about being careful not to set on people burdens heavier than they can comfortably carry, maybe also should we.

There are many ways we can alleviate people's burdens in our everyday lives. 
  • Making things easy for the waitress (or waiter) at the restaurant or the cashier at the shop.
  • Making things comfortable for our children and spouses at home.
  • Helping someone with their shopping, cross the street, ...
But also,
  • Being easily imposed upon; 
  • Not being overbearing in conversation or demands.
  • Being compliant with the Rabbi when he needs help.
  • Be more ready to listen than to talk
  • When visiting, act as the guests we would want to have again
  • Be the friend that we would want to have as best friend.
I heard a saying one day: "Home is the place where we are treated the best and grumble the most". 


Teenagers sometimes get disillusioned with their parents' service to God. In seems to them that sometime their parents have split personality, one very nice, helpful, and polite for their congregation and friends and one at home.  where they let their 'hair down' and act in a commanding, complaining, and overbearing manner.


The Ark was covered with gold so it looked nice and shiny not only on the outside but also on the inside where no-one could see it. This teaches us that we should be the same 'outside' and 'inside'.  The people living with us  and who are willing to put up with us at home actually deserve our best. 
     
Sometimes we may feel grumpy but the fact that we had a bad day doesn't entitle us to unload on others. They may be themselves overloaded but are not showing it out of concern to not overburden us!
.
LET US PRACTICE TIKUN OLAM (repairing the world) 
BY ALLEVIATING OTHER PEOPLE'S BURDENS!
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