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HAFTARAH SH'MINI "God struck him down on the spot for his offense"

3/21/2022

ויבאו עד־גרן נכון וישׁלח עזא אל־ארון האלהים ויאחז בו כי שׁמטו הבקר׃
ויחר־אף יהוה בעזה ויכהו שׁם האלהים על־השׁל וימת שׁם עם ארון האלהים׃

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. (2Sa 6:6-7 CJB)

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

MAY WE, LIKE DAVID, BE RESPONSIBLE LEADERS.
MAY WE LEARN FROM OUR MISTAKES AS WELL AS THE MISHAPS AROUND US.

MAY WE LEARN TO HUMBLE OURSELVES BEFORE THE GOD OF THE UNIVERSE.

R' GABRIEL

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HAFTARAH TSAV "I Will Send My Messenger ..."

3/14/2022

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הנני שׁלח מלאכי ופנה־דרך לפני ופתאם יבוא אל־היכלו האדון אשׁר־אתם מבקשׁים ומלאך הברית אשׁר־אתם חפצים הנה־בא אמר יהוה צבאות׃

"Look! I am sending my messenger to clear the way before me; and the Lord, whom you seek, will suddenly come to his temple. Yes, the messenger of the covenant, in whom you take such delight -- look! Here he comes," says Adonai-Tzva'ot.
(Mal 3:1 CJB)

SHABBAT HAGADOL
This Shabbat preceding the Feast of Unleavened bread, is called "The Day of Preparation (Luke 22:1), is called Shabbat HaGadol. While the original reason for that appellation is forgotten, many are suggested, and one is that the Shabbat preceding the Feast of Unleavened bread generally saw a great influx of pilgrims in Jerusalem.

CONNECTION WITH THE PARASHA
The text for Shabbat HaGadol usually falls at the time of Parasha Tsav, which finishes the introduction to the main five types of offerings. This haftara contains a rebuke to Israel for their offerings being done in a cavalier, nonchalant, and disrespectful way, like an obligation instead of a blessing and a privilege.

ELIJAH/YOCHANAN THE IMMERSER
In the last passage of chapter 2, HaShem rebukes the people of Judah:

You have wearied Adonai with your words. Yet you ask, "How have we wearied him?" By saying that anyone who does wrong is good from Adonai's perspective, and that he is delighted with them; or by asking, "Where is the God of justice?"
(Mal 2:17 CJB)

In chapter three, HaShem will answer the question, "Where is Adonai?' He proclaims that He will send a messenger before the Lord whom they seek.

"Look! I am sending my messenger to clear the way before me; and the Lord, whom you seek, will suddenly come to his temple. Yes, the messenger of the covenant, in whom you take such delight -- look! Here he comes," says Adonai-Tzva'ot.
(Mal 3:1 CJB)
HEBREW NOTE: "my messenger" in Hebrew is the word, "malachi," the actual name of the prophet!

The identity of this "messenger is not told us until chapter four, where HaShem reveals his name, "Look, I will send to you Eliyahu the prophet before the coming of the great and terrible Day of Adonai." (Mal 4:5 CJB)

A calculation based on Luke 1:5 shows that Yeshua was born during the season of Sukkot. This automatically tells us that Yochanan, who came in the spirit of Elijah (Mat 11:14), was born during the season of Passover. Yochanan came to "prepare the way for Him that was to come after him (Luke 3:2-18).

At the Passover dinner, an empty seat is usually reserved for Elijah.

Our haftarah starts with the prophecy concerning "my messenger", before the coming of the long-expected cherished "Messenger of the Covenant," the Messiah.

Yeshua called Yochanan "great."

Yeshua began speaking to the crowds about Yochanan: "What did you go out into the desert to see? Reeds swaying in the breeze? No? Then what did you go out to see? Someone who was well dressed? But people who dress beautifully and live in luxury are found in kings' palaces. Nu, so what did you go out to see? A prophet! Yes, and I tell you he's much more than a prophet. This is the one about whom the Tanakh says, 'See, I am sending out my messenger ahead of you; he will prepare your way before you.' I tell you that among those born of women there has not arisen anyone greater than Yochanan the Immerser! Yet the one who is least in the Kingdom of Heaven is greater than he!"
(Luk 7:24-28 CJB)

Yochanan truly challenged every class of Israelite to godly living, including the Sadducee priests who jeered at him, and Herod who put him in prison. The common people repented.

But who can endure the day when he comes?
Who can stand when he appears?
For he will be like a refiner's fire,
like the soapmaker's lye.
He will sit, testing and purifying the silver;
he will purify the sons of Levi,
refining them like gold and silver,
so that they can bring offerings to Adonai uprightly.
(Mal 3:2-3 CJB)

JUDGMENTS AND OFFERINGS
Offerings can be brought in a manner displeasing to Adonai. Such was the offering of Cain as well as that of Saul (Gen 4:5; 1 Sam 13:8-14; 15: 13-20).

The regular Haftarah for parasha Tsav tells us of HaShem rebuke to the nation through the mouth of Jeremiah because of insincere offerings performed as substitutes for obedience and a repentant spirit (Jere 6:20; Jer 7).

The Messenger of the Covenant (The Messiah) will purify the priesthood and then:

Then the offering of Y'hudah and Yerushalayim will be pleasing to Adonai, as it was in the days of old, as in years gone by.
(Mal 3:4 CJB)

The believers will come before the Master, having already settled their sin/debt with HaShem through the advocacy and covering of Messiah at the beginning of the Messianic Age. The rest will appear at the end at what is called the Great White Throne Judgment. (1 Thes 4:13-18; Rev 20:11-15). We are all judged according to the precepts of the Torah as given to Moshe.

"Then I will approach you for judgment; and I will be quick to witness against sorcerers, adulterers and perjurers; against those who take advantage of wage-earners, widows and orphans; against those who rob the foreigner of his rights and don't fear me," says Adonai-Tzva'ot." But because I, Adonai, do not change, you sons of Ya`akov will not be destroyed.
(Mal 3:5-6 CJB)

Malachi traces the "sin" of his contemporaries to their forefathers. They have gotten so dull to the Word and to the Spirit of God that they don't even know what's wrong. The people were faithful with their Temple offerings but their heart was far from HaShem and full of wickedness. They emphasized rituals before righteousness; the form and letter of the commandment above its intention and spirit.

Forgiveness as the result of a truly sincere repentant heart is still on the table.

Since the days of your forefathers you have turned from my laws and have not kept them. Return to me, and I will return to you," says Adonai-Tzva'ot. "But you ask, 'In respect to what are we supposed to return?'
(Mal 3:7 CJB)

"IN WHAT RESPECT?"
Having no clue as to what they did wrong, HaShem points out some of their wrongs to the people.

ROBING GOD
Malachi continues his lawyer-style indictment of Israel by asking the questions and giving the answers.

The people robbed HaShem of His due tithes, which brought on a plague on the country, which cursed the land with poor, unproductive crops.

The idea of robbing HaShem from His due is something that Yeshua also brought out in His generation (Mark 7:10-12).

Can a person rob God?
Yet you rob me.
But you ask, 'How have we robbed you?'
In tenths and voluntary contributions.
A curse is on you, on your whole nation, because you rob me.
(Mal 3:8-9 CJB)

HaShem puts a test in front of the people. "Accurately and faithfully bring your tithes, and see how I will bless your land!"

Bring the whole tenth into the storehouse, so that there will be food in my house, and put me to the test," says Adonai-Tzva'ot. "See if I won't open for you the floodgates of heaven and pour out for you a blessing far beyond your needs. For your sakes I will forbid the devourer to destroy the yield from your soil; and your vine will not lose its fruit before harvest-time," says Adonai-Tzva'ot. "All nations will call you happy, for you will be a land of delights," says Adonai-Tzva'ot.
(Mal 3:10-12 CJB)

CYNICISM
HaShem brings another issue to the attention of the people of Judah. Again, they are so deep in their erroneous ways, they have so rationalized their sinful behavior, that they are not even aware that they are sinning.

"You have spoken strongly against me," says Adonai.
"Yet you say, 'How have we spoken against you?'
(Mal 3:13 CJB)

Yeshua presents the same problem of people thinking that they are serving him, but being blinded by their sin rationalization, they do not even see that they are off the spiritual target. He says:

"Not everyone who says to me, 'Lord, Lord!' will enter the Kingdom of Heaven, only those who do what my Father in heaven wants. On that Day, many will say to me, 'Lord, Lord! Didn't we prophesy in your name? Didn't we expel demons in your name? Didn't we perform many miracles in your name?' Then I will tell them to their faces, 'I never knew you! Get away from me, you workers of lawlessness!'
(Mat 7:21-23 CJB)

As he was teaching Timothy the ropes of leadership in the Kingdom and how to vet people, Paul puts it this way:

Having a form of godliness,
but denying the power thereof: from such turn away.
(2Ti 3:5 KJV)

In what way did Israel show cynicism? They had lost their hope in the blessings, both present and future, of serving HaShem by obeying His commandments. They suffered spiritual despondency. They had no vision as to its necessity, and as King Solomon said, "Where there is no vision, the people perish: but he that keepeth the law, happy is he." (Pro 29:18 KJV)

By saying, 'There is no point in serving God.
What good is it to obey his orders
or to walk about as mourners before Adonai-Tzva'ot?
We consider the arrogant happy;
also evildoers prosper;
they put God to the test;
nevertheless, they escape.' "
(Mal 3:14-15 CJB)

THE 'BOOK!"
It is easy to fall into apathy in a world where right is wrong and wrong. It is easy to become despondent when the wicked seem to flourish and the righteous seem to diminish. It is easy to let go and yield to the flow or ardent negativity, selfish individualism, and hedonism, all while thinking, "Let's drink and be merry for tomorrow we die!" It is easy to fall into the deception that unless we do it ourselves, HaShem will not care for us. But we should not.

In the days of Malachi, not everyone fell to the spirit of apathy and despondency. Those who remained faithful to Adonai banded together to encourage each other in deeds and words.

Then those who feared Adonai spoke together;
and Adonai listened and heard.
(Mal 3:16 CJB)

HaShem saw it and took note of it in a book.

A record book was written in his presence
for those who feared Adonai
and had respect for his name.
(Mal 3:16 CJB)

Light glorifies itself against darkness and it takes courage to stand against the majority opinion, especially in a world of religion. HaShem honors these few who do not succumb to the spirit of the day.

"They will be mine," says Adonai-Tzva'ot, "on the day when I compose my own special treasure. I will spare them as a man spares his own son who serves him.
(Mal 3:17 CJB)

HaShem will use these few faithful as an example to teach right from wrong and true from false.

Then once again you will see the difference between the righteous and the wicked, between the person who serves God and one that doesn't serve him.
(Mal 3:18 CJB)

THE END OF TIMES WILL TELL ALL
As opposed to those who became despondent thinking that there was no use in serving HaShem, HaShem reminds the people that in the days to come, the wicked do get the deserved punishment for their actions, while the righteous will receive his true and deserved reward.

For the day is coming, burning like a furnace, when all the proud and evildoers will be stubble; the day that is coming will set them ablaze," says Adonai-Tzva'ot, "and leave them neither root nor branch. But to you who fear my name, the sun of righteousness will rise with healing in its wings; and you will break out leaping, like calves released from the stall. You will trample the wicked, they will be ashes under the soles of your feet on the day when I take action," says Adonai-Tzva'ot. "Remember the Torah of Moshe my servant, which I enjoined on him at Horev, laws and rulings for all Isra'el.
(Mal 4:4 CJB)

THE CUP OF ELIJAH
It is said that if Messiah comes twice, Elijah needs also to come twice. Yeshua said that he came as John the Immerser the first time. We are waiting for the second time, that is why we save a place for him at our Passover Seder.

Look, I will send to you Eliyahu the prophet before the coming of the great and terrible Day of Adonai.
(Mal 4:5 CJB)

Again, "Elijah" will prepare the way for He who comes after him.

He will turn the hearts of the fathers to the children and the hearts of the children to their fathers; otherwise I will come and strike the land with complete destruction." [Look, I will send to you Eliyahu the prophet before the coming of the great and terrible Day of Adonai.]
(Mal 4:6 CJB)

On the Isle of Patmos, Yochanan the disciple was told of 2 prophets who would come before Yeshua returns. These prophets seem to have the same anointing as Elijah as it is said that they can shut up heaven. Could one one them be Elijah preparing the way for Messiah ben David as he did for Messiah ben Joseph?

"Also I will give power to my two witnesses; and they will prophesy for 1,260 days, dressed in sackcloth." These are the two olive trees and the two menorahs standing before the Lord of the earth. If anyone tries to do them harm, fire comes out of their mouth and consumes their enemies -- yes, if anyone tries to harm them, that is how he must die. They have the authority to shut up the sky, so that no rain falls during the period of their prophesying; also they have the authority to turn the waters into blood and to strike the earth with every kind of plague as often as they want.
(Rev 11:3-6 CJB)

May it be soon HaShem, even in our days.

SHABBAT SHALOM!R' Gabriel

R' Gabriel Lumbroso

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HAFTARAH VAYIKRA

3/9/2022

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מחיתי כעב פשׁעיך וכענן חטאותיך
שׁובה אלי כי גאלתיך׃

Like a thick cloud, I wipe away your offenses; like a cloud, your sins. Come back to me, for I have redeemed you."
(Isa 44:22 CJB)

CONNECTION WITH THE PARASHA
Parasha Vayikra introduces us to the five main types of offerings to be brought on the Temple's altar. These offerings are to be brought with a sincere and true heart desiring to approach HaShem in a clean, honoring manner.

A SEMBLANCE OF RELIGION
The time of the prophet Isaiah is a time of moral corruption. The ceremonial aspects of the Torah were performed but only in a perfunctory manner in order to retain their standing with HaShem; externally correct, internally corrupt. This is a perfect example of "religion" resembling what Yeshua told some of the Torah-teachers of His day:

"Woe to you hypocritical Torah-teachers and P'rushim! You are like whitewashed tombs, which look fine on the outside but inside are full of dead people's bones and all kinds of rottenness.
(Mat 23:27 CJB)

In his training of young leader Timothy, Paul foresees the same happening in the days preceding the return of Yeshua. He says:

Moreover, understand this: in the acharit-hayamim will come trying times. People will be self-loving, money-loving, proud, arrogant, insulting, disobedient to parents, ungrateful, unholy, heartless, unappeasable, slanderous, uncontrolled, brutal, hateful of good, traitorous, headstrong, swollen with conceit, loving pleasure rather than God, as they retain the outer form of religion but deny its power. Stay away from these people!
(2Ti 3:1-5 CJB)

Even so today, we can eat kosher, stop working on Shabbat, do a Passover Seder, but if our hearts are not cleansed from the negative attributes mentioned above, as well as from every intolerance, grudge, unforgiveness, and desire of revenge, we are no better than the hypocritical Torah teachers Yeshua was addressing and have become in the words of Peter and Jude:

... Waterless springs ...
(2Pe 2:17 CJB)

Filthy spots at your festive gatherings meant to foster love; they share your meals without a qualm, while caring only for themselves. They are waterless clouds carried along by the winds; trees without fruit even in autumn, and doubly dead because they have been uprooted;
(Jud 1:12 CJB)

ISAIAH'S "MIRROR"
In such a way was the Torah practiced in Israel so that HaShem had to send Isaiah to put them in front of the mirror of Torah so that they may take a look at their own selves.

About the mirror of the Torah, James warns us:

For whoever hears the Word but doesn't do what it says is like someone who looks at his face in a mirror, who looks at himself, goes away and immediately forgets what he looks like.
(Jas 1:23-24 CJB)

The very definition of a hypocrite is that of a person who professes to believe in something but doesn't act on it (correct on the outside but corrupt inside).

The man James refers to is one who watches his face as the Torah shows it to him, sees that he has "egg" on his face and says, "So what; everybody has egg on their face. It's the new fashion!"

As we see how the Torah reflects us, we must take action to "clean up our act." As we study and learn everyday, the Torah will also gradually reveal more of that "egg" on our face:

But the path of the righteous is like the light of dawn, shining ever brighter until full daylight.
(Pro 4:18 CJB)

HASHEM'S REACTION TO HYPOCRITICAL, INSINCERE SERVICE (or how NOT to serve HaShem!)

The people I formed for myself,
so that they would proclaim my praise.
(Isa 43:21 CJB)

The primary purpose of our existence is to give HaShem praise and glory, just as Paul reminds us:

Whatever you do, whether it's eating or drinking or anything else, do it all so as to bring glory to God.
(1Co 10:31 CJB)

Israel was like a wife who did the cooking and the cleaning but only in a perfunctory manner. She never called on her husband for simple, intimate fellowship. She was like a bored wife, ungrateful for the bounties of her husband.

But you haven't called on me, Ya`akov; because you have grown weary of me, Isra'el.
(Isa 43:22 CJB)

Worship and offerings were continually offered in the Temple but because of the spirit in which they were offered, for HaShem, they were the same as Israel offering a "burden of sin."

You have not brought me sheep for your burnt offerings, you have not honored me with your sacrifices. I didn't burden you by requiring grain offerings. or weary you by demanding frankincense. You have not spent money to buy me sweet cane or filled me with the fat of your sacrifices. Instead, you have burdened me with your sins and wearied me with your crimes.
(Isa 43:23-24 CJB)

HASHEM, THE FAITHFUL COVENANT KEEPER
In spite of Israel's unfaithfulness, HaShem retains His faithfulness to the covenant He made with the patriarchs, not because of Israel's perfunctory prayers and offerings, but for His own sake, and to show what it means to be faithful to a covenantal promise.

I, yes I,
am the one who blots out your offenses for my own sake;
I will not remember your sins. Remind me when we're in court together -- tell your side, make the case that you are right.
(Isa 43:25-26 CJB)

Isaiah continues making the case about Israel's sin. He continues to exposes their corrupt, degraded, and decadent situation. Neither Abraham nor any of the patriarchs and prophets are spared in the expose. Israel is made to sound hopeless and subject to divine rejection.

Your first father sinned,
and your spokesmen rebelled against me.
Therefore I repudiated the officials of the sanctuary, delivered Ya`akov to the curse of destruction, and subjected Isra'el to scorn.
(Isa 43:27-28 CJB)

THE "SERVANT" CHAPTERS or the Book of Consolations (Isaiah 40-66)

Many scholars call that part of the Book of Isaiah Deutero-Isaiah, or Second Isaiah.

This whole section is meant as an encouragement to the exiled sixth century BCE Judean community. Instead of judgement, the prophets tell us of the fall of Babylon, the return, and the hope of redemption in the Messianic Age.

Throughout Isaiah 40-66, the "Servant" seems to have a double identity. Sometimes he is Israel, as is the case in Isaiah 43, and sometimes He is the Agent of Israel's redemption (Messiah), as is the case in Isaiah 53, the passage that Matthew, John, Luke, Peter, and Paul describe as pertaining to Yeshua (Mat 8:14-17; John 12:37-41; Luke 22:35-38; 1 Peter 2:19-25; Acts 8:26-35; Romans 10:11-21).

The difference between the times when Isaiah refers to Israel as whole or to one person can often be found in the singular or plural pronouns used in the Hebrew text, a detail which is lost in the English translation.

THE HOPE OF ISRAEL
In this prophecy, HaShem addresses Israel as His chosen favored servant.

"Now listen, Ya`akov my servant,
Isra'el whom I have chosen:
Thus says Adonai, who made you,
formed you in the womb,
and will help you:
Don't be afraid, Ya`akov my servant, Yeshurun,
whom I have chosen.
(Isa 44:1-2 CJB)

The picture is of a father crying for the destitute, desolated fate of the prodigal son. "Yeshurun" is a Hebrew word of endearment that could be compared to saying, "my beloved one." HaShem is encouraging his wayward son with the comforting words of a brighter future.

For I will pour water on the thirsty land and streams on the dry ground; I will pour my Spirit on your descendants, my blessing on your offspring. They will spring up among the grass like willows on the riverbanks.
(Isa 44:3-4 CJB)

HaShem speaks of a time when people will be proud to mention that they belong to Him. Even adoptees!

One will say, 'I belong to Adonai.' Another will be called by the name of Ya`akov. Yet another will write that he belongs to Adonai. and adopt the surname Isra'el."
(Isa 44:5 CJB)

According to Jewish texts (Bamidbar rtabah 8:2), this represents four sections of the greater messianic Israel:

One will say, 'I belong to Adonai.': represents the godly person of the nation of Israel who walks according to the Torah of HaShem
Another will be called by the name of Ya`akov: represents the Gentile proselyte who has undergone a full formal conversion to Judaism.
Yet another will write that he belongs to Adonai.: represents the penitent Jew returning to Torah.
and adopt the surname Isra'el.: represents the God-fearer Gentile who adopts Israel as his own.

In this interpretation of Isaiah 44:5, early Jewish sages saw a time when Gentiles, proselytes, and God-fearers would adopt the God of Israel as their own. The same idea can also be found in the Keil Delitzsch commentary of the Old testament.

HASHEM'S CASE TO ISRAEL AGAINST MAN'S IDOLS

I was first and will be last:

Thus says Adonai, Isra'el's King and Redeemer, Adonai-Tzva'ot:
"I am the first, and I am the last;
besides me there is no God.
(Isa 44:6 CJB)

They can't talk nor understand. Let them talk to you, tell you the past, and the future, if they can!

Who is like me? Let him speak out!
Let him show me clearly what has been happening since I set up the eternal people; let him foretell future signs and events.
(Isa 44:7 CJB)

HaShem reminds the people of His warnings at Mt Horeb, of the Rock of His promise which gave them water, as well as the ein-Gedi rock that protected King David from King Saul.

Don't be frightened, don't be afraid --
Didn't I tell you this long ago?
I foretold it, and you are my witnesses.
Is there any God besides me?
There is no other Rock --
I know of none."
(Isa 44:8 CJB)

The futility of idolatry when you have HaShem as God
A jab at idolatry!

All idol-makers amount to nothing; their precious productions profit no one; and their witnesses, to their own shame,
neither see nor understand. Who would fashion a god
or cast an image that profits no one anything?
All involved will be ashamed, but more than anyone else, the people who made them. Let them all be assembled, let them stand up; let them fear and be shamed together. A blacksmith makes a tool over burning coals; with his strong arm he shapes it with hammers. But when he gets hungry, his strength fails; if he doesn't drink water, he grows tired. A carpenter takes his measurements, sketches the shape with a stylus, planes the wood, checks it with calipers, and carves it into the shape of a man; and, since it is honored like a man, of course it has to live in a house. He goes to chop down cedars; he takes an evergreen and an oak; he especially tends one tree in the forest, plants a pine for the rain to nourish. In time, when it's ready for use as fuel, he takes some of it to keep himself warm and burns some more to bake bread. Then he makes a god and worships it, carves it into an idol and falls down before it. So half of it he burns in the fire; with that half he roasts meat and eats his fill; he warms himself; says, "It feels so good, getting warm while watching the flames!" With the rest of the log he fashions a god, a carved image, then falls down before it; he worships it and prays to it. "Save me," he says, "for you are my god!" Such people know nothing, understand nothing. Their eyes are sealed shut, so that they can't see; their hearts too, so they can't understand. Not one thinks to himself or has the knowledge or the discernment to say, "I burned half of it in the fire, baked bread on its coals, roasted meat and ate it. Should I now make the rest an abomination? Should I prostrate myself to a tree trunk?" He is relying on ashes! A deceived heart has led him astray; so that now he won't save himself, just won't say, "This thing in my hand is a fraud!" "Keep these matters in mind, Ya`akov, for you, Isra'el, are my servant. I formed you, you are my own servant; Isra'el, don't forget me.
(Isa 44:21 CJB)

A Point About idolatry
A person from a religion that uses idols as a form of worship would probably reject this biblical simplification of idolatry. Devoted idolaters do not worship the statue or the material the statue is made of. The statue is a mere physical representation of the demonic spiritual reality and authority that they are devoted to. This agrees with Paul's idea of idolatry:

No, what I am saying is that the things which pagans sacrifice, they sacrifice not to God but to demons; and I don't want you to become sharers of the demons!
(1Co 10:20 CJB)

In His prophecy to John on the Isle of Patmos, Yeshua uses the same jab at idolatry:

The rest of mankind, those who were not killed by these plagues, even then did not turn from what they had made with their own hands -- they did not stop worshipping demons and idols made of gold, silver, bronze, stone and wood, which cannot see or hear or walk.
(Rev 9:20 CJB)

This idea that idolatry is not to worship wood or stone but rather spiritual powers and authorities of the spiritual realm should make us take a closer look at what it means in our days. It should make us check our hearts as to what authorities we serve.

Do we serve Mammon, the god of money? One doesn't have to be rich to do that. It is found in the desire, greed, and lust that Yeshua said is found in our hearts and make us unclean (Mk 7:21-23). Or Bacchus, the god of wine and revelry by excessive drinking? Do we serve Mars, the god of war, through lust for power and inability to keep from vengeance? Or Janus, the two-faced god of hypocrisy, by not walking our talk? Edon, the god of pleasure, by an innate desire to feel good? Aphrodite, the goddess of sexual pleasure? There are many others we can ask ourselves about. The main one may be the god of self, which we serve in our innate sense of individuality, wanting our own way and complaining when HaShem takes over our lives to do things we don't like.

I read an interesting article written by an orthodox rabbi called: THE PAGANISATION OF WESTERN CULTURE. Click HERE for a link to it.

REDEMPTION IS STILL ON THE TABLE!

Like a thick cloud, I wipe away your offenses; like a cloud, your sins. Come back to me, for I have redeemed you." Sing, you heavens, for Adonai has done it! Shout, you depths of the earth! Mountains, break out into song, along with every tree in the forest! For Adonai has redeemed Ya`akov; he glorifies himself in Isra'el.
(Isa 44:22-23 CJB)

This promise reiterated by Jeremiah:

I will cleanse them from all their sins, through which they offended me; and I will pardon all their sins, through which they offended and rebelled against me.
(Jer 33:8 CJB)

"LIKE A THICK CLOUD"
Here is an excerpt of a commentary on that passage by commentator John Gill:

"Sins and transgressions are compared to clouds, for the number of them, ... as clouds are vapours rising out of the earth and sea, so these arise out of the earthly and corrupt heart of man, which is as a troubled sea; and, like the clouds, they reach up to the heavens, and the cry of them calls aloud for vengeance from thence; they cause darkness, even all that darkness, both in unregeneracy, and after conversion; they intercept the light of God's countenance, and interpose between God and the souls of men, and cause him to hide his face from them; they come between them and the sun of righteousness, and cover him out of their sight; ... and they portend a storm, and threaten with a tempest of divine wrath and vengeance; but HaShem graciously forgives them; which is meant by "blotting" them out. Clouds are blotted out either by the wind dissipating and scattering them; or by the sun breaking through them, conquering and dispersing them, which perhaps is alluded to here."

Yeshua truly is the Sun of Righteousness that dissipates Israel's cloud of sin.

But to you who fear my name, the sun of righteousness will rise with healing in its wings; and you will break out leaping, like calves released from the stall.
(Mal 4:2 CJB)

MAY HE DISSIPATE SIN FROM OUR HEARTS LIKE A CLOUD AS WE DISSIPATE THE LEAVEN FROM OUR HOUSES IN PREPARATION FOR PASSOVER.

SHABBAT SHALOM!

R' Gabriel

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VAYAK'HEL

3/9/2022

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ותשׁלם כל־המלאכה אשׁר עשׂה המלך שׁלמה בית יהוה

Thus all the work that King Shlomo did in the house of Adonai was finished.
(1Ki 7:51 CJB)

CONNECTION WITH THE PARASHA
Parasha Ki Tisa speaks of the completion and the inauguration of the building of the Tabernacle. The chosen haftarah is about King Solomon completing and dedicating the 1st temple.

IT IS FINISHED
Solomon finished the Temple in seven years.

Thus all the work that King Shlomo did in the house of Adonai was finished. After this, Shlomo brought in the gifts which David his father had dedicated -- the silver, the gold and the utensils -- and put them in the treasuries of the house of Adonai. (1Ki 7:51 CJB)

All the leaders accompanied Solomon for the final ceremony.

Then Shlomo assembled all the leaders of Isra'el, all the heads of the tribes and the chiefs of the paternal clans of the people of Isra'el, to King Shlomo in Yerushalayim, to bring the ark for the covenant of Adonai out of the City of David, also known as Tziyon. (1Ki 8:1 CJB)

It was in the month of Tishri, the time of the festival of Sukkot.

All the men of Isra'el assembled before King Shlomo at the festival in the month of Etanim, the seventh month. (1Ki 8:2 CJB)

The Ark was brought to its Place, carried by the Levites, as is supposed to be done.

All the leaders of Isra'el came.

The cohanim took the ark and brought up the ark of Adonai, the tent of meeting and all the holy utensils that were in the tent; these are what the cohanim and L'vi'im brought up. (1Ki 8:3-4 CJB)

Peace offerings were made.

King Shlomo and the whole community of Isra'el assembled in his presence were with him in front of the ark, sacrificing sheep and oxen in numbers beyond counting or recording. (1Ki 8:5 CJB)

The big moment arrives when the Ark was placed in the sanctuary. We remember that HaShem spoke to Moshe from between the wings of the Cherubim.

The cohanim brought the ark for the covenant of Adonai in to its place inside the sanctuary of the house, to the Especially Holy Place, under the wings of the k'ruvim. For the k'ruvim spread out their wings over the place for the ark, covering the ark and its poles from above. (1Ki 8:7 CJB)

As a witness to all of the presence of the Ark, the poles were pushing on the inside of the curtain. About 1 Kings 8:8, the sages wrote, "The poles pressed, stuck out, and protruded into the veil and they appeared as woman's two breast [against the fabric.]" b. Yoma 54 a

The poles were so long that their ends could be seen from the Holy Place in front of the sanctuary, but they could not be seen from outside; they are there to this day. (1Ki 8:8 CJB)

THE CONTENTS OF THE ARK
There was nothing in the ark except the two tablets of stone which Moshe put there at Horev, when Adonai made the covenant with the people of Isra'el at the time of their leaving the land of Egypt. (1Ki 8:9 CJB)

Does this contradict Hebrews 9:4?

In the Ark were the gold jar containing the man, Aharon's rod that sprouted and the stone Tablets of the Covenant; (Heb 9:4 CJB)

Actually, even Jewish authorities took issue with this text, as they pointed out that the Ark also contained the original scroll of the Torah written by Moshe as well as the shattered remains of the first set of tablets. It is then that they noticed the Hebrew of the text in 1 Kings 8:9 which says,

אין בארון רק שׁני לחות האבנים אשׁר הנח שׁם משׁה בחרב אשׁר כרת יהוה עם־בני ישׂראל בצאתם מארץ מצרים׃

The two enlarged underlined words are the words NOT and ONLY forming two negatives. The text therefore should translate as, 'NOT ONLY the two tablets ... were in the Ark..."

THE THICK CLOUD
At mount Horeb HaShem told Moshe,

Adonai said to Moshe, "See, I am coming to you in a thick cloud...(Exo 19:9 CJB)

Then the Torah tells us that later:

So the people stood at a distance, but Moshe approached the thick darkness [Hebrew word is "cloud"] where God was. (Exo 20:21 CJB)

Also:

Then the cloud covered the tent of meeting, and the glory of Adonai filled the tabernacle. Moshe was unable to enter the tent of meeting, because the cloud remained on it, and the glory of Adonai filled the tabernacle. (Exo 40:34-35 CJB)

As happened at the time of the inauguration of the Tabernacle in the desert, HaShem's glory suddenly filled the Temple in the form of a thick cloud overcoming the priests, which to the people who knew the accounts of what happened in the desert, confirmed the validity of this Temple that Solomon had built.

When the cohanim came out of the Holy Place, the cloud filled the house of Adonai, so that, because of the cloud, the cohanim could not stand up to perform their service; for the glory of Adonai filled the house of Adonai. Shlomo said, "Adonai said he would live in thick darkness. (1Ki 8:10-12 CJB)

The thick cloud of glory that filled the Tabernacle in the desert and the Temple Solomon built never appeared at the dedication of the second Temple.

It appeared later, though, on Mount Hermon, as Matthew tells us:

Six days later, Yeshua took Kefa, Ya`akov and his brother Yochanan and led them up a high mountain privately. As they watched, he began to change form -- his face shone like the sun, and his clothing became as white as light. Then they looked and saw Moshe and Eliyahu speaking with him. Kefa said to Yeshua, "It's good that we're here, Lord. I'll put up three shelters if you want -- one for you, one for Moshe and one for Eliyahu." While he was still speaking, a bright cloud enveloped them; and a voice from the cloud said, "This is my Son, whom I love, with whom I am well pleased. Listen to him!" When the talmidim heard this, they were so frightened that they fell face down on the ground. But Yeshua came and touched them. "Get up!" he said, "Don't be afraid." (Mat 17:1-7 CJB)

THE "PLACE"
Solomon himself commented:

"But can God actually live on the earth? Why, heaven itself, even the heaven of heavens, cannot contain you; so how much less this house I have built? (1Ki 8:27 CJB)

So what did he mean by:

But I have built you a magnificent house, a place where you can live forever." (1Ki 8:13 CJB)

The sage Rashi explains, "From when it was chosen it would no longer be permissible [to offer sacrifices] on improvised altars, and the Divine Presence no longer dwelled in any other place."
This means that regardless of whether the Temple stands upon it or not, that mountain remains the place "Where Adonai your God will put his name ... which is where he will live" (Deu 12:5 CJB).

Unlike the other places where the Ark rested, this Mountain remains the Place of His eternal dwelling. It is the Place Avraham saw as he went to offer Isaac,

On the third day, Avraham raised his eyes and saw the place in the distance. (Gen 22:4 CJB)

It is the place where he saw,

The city with permanent foundations, of which the architect and builder is God. (Heb 11:10 CJB)

THE BLESSING FROM THE KING
As Moshe turned to the people to bless them at the completion of the tabernacle and its inauguration, Solomon turns to bless the people.

At His return, when he has finished dedicating the 3rd temple, we will also stand as Yeshua blesses us His people!

Then the king turned around and blessed the whole community of Isra'el. The whole community of Isra'el stood (1Ki 8:14 CJB)

We are not given all words of the blessing, but we at least have the liturgical formula which he used, formula which pointed to fulfilled prophecy,

...As he said:
"Blessed be Adonai, the God of Isra'el, who spoke to my father David with his mouth and fulfilled his promise with his hand. He said, 'Since the day I brought my people Isra'el out of Egypt, I chose no city from any of the tribes of Isra'el in which to build a house, so that my name might be there; but I did choose David to be over my people Isra'el.' Now it was in the heart of David my father to build a house for the name of Adonai the God of Isra'el; but Adonai said to David my father, 'Although it was in your heart to build a house for my name, and you did well that it was in your heart, nevertheless you will not build the house. Rather, you will father a son, and it will be he who will build the house for my name.' Now Adonai has fulfilled this spoken word of his; for I have succeeded my father and sit on the throne of Isra'el, as Adonai promised; and I have built the house for the name of Adonai the God of Isra'el. And there I have made a place for the ark containing the covenant of Adonai, which he made with our ancestors when he brought them out of the land of Egypt." (1Ki 8:15-21 CJB)

If Solomon was given to fulfill the prophecy of his father David, Yeshua will even more certainly come and fulfill the prophetic promise of rebuilding the Tabernacle of David that is fallen (Amos 9:11; Acts 15: 16-18)

SHABBAT SHALOM!

R' Gabriel

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HAFTARAH SH'MINI "God struck him down on the spot for his offense"

HAFTARAH TSAV "I Will Send My Messenger ..."

HAFTARAH VAYIKRA

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