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SHAVUOT: The Book of Ruth -- Ethics of a Righteous Gentile.

5/26/2017

The cohen will wave them with the bread of the firstfruits as a wave offering before Adonai, with the two lambs; these will be holy for Adonai for the cohen. On the same day, you are to call a holy convocation; do not do any kind of ordinary work; this is a permanent regulation through all your generations, no matter where you live. " 'When you harvest the ripe crops produced in your land, don't harvest all the way to the corners of your field, and don't gather the ears of grain left by the harvesters; leave them for the poor and the foreigner; I am Adonai your God.' "

והניף הכהן אתם על לחם הבכרים תנופה לפני יהוה על־שׁני כבשׂים קדשׁ יהיו ליהוה לכהן׃
וקראתם בעצם היום הזה מקרא־קדשׁ יהיה לכם כל־מלאכת עבדה לא תעשׂו חקת עולם בכל־מושׁבתיכם לדרתיכם׃
ובקצרכם את־קציר ארצכם לא־תכלה פאת שׂדך בקצרך ולקט קצירך לא תלקט לעני ולגר תעזב אתם אני יהוה אלהיכם׃

(Lev 23:20-22 CJB)

AT SHAVUOT IT IS TRADITIONAL TO READ THE BOOK OF RUTH.

RUTH the Righteous Gentile

Back in the days when the judges were judging, at a time when there was a famine in the land, a certain man from Beit-Lechem went to live in the territory of Mo'av -- he, his wife and his two sons. (Rth 1:1 CJB)

This is about a man was from Bethlehem, a region of Judea.
In our story, this man represents the Judeans: THE JEWS
The Jews had gone to exile within the nations because the living conditions in Judea Israel had become unlivable because of a famine.

The man's name was Elimelekh, his wife's name was Na`omi, and his two sons were named Machlon and Kilyon; they were Efratim from Beit-Lechem in Y'hudah. They arrived in the plain of Mo'av and settled there. Elimelekh, Na`omi's husband, died; and she was left, she and her two sons. They took wives for themselves from the women of Mo'av; the name of the one was `Orpah; and the name of the other was Rut. They lived there for about ten years. (Rth 1:2-4 CJB)

The 2 sons married Gentiles
Their wives were not only Gentiles but Moabites whom Hashem said were forbidden to enter the congregation of Israel for 10 generations. Deut 23:3
What were these boys thinking?! (Or were they thinking...)

Then Machlon and Kilyon died, both of them; and the woman was left with neither her two sons nor her husband. So she prepared to return with her daughters-in-law from the plain of Mo'av; for in the plain of Mo'av she had heard how Adonai had paid attention to his people by giving them food. (Rth 1:5-6 CJB)

Things were doing better in Israel now.

She left the place where she was with her two daughters-in-law and took the road leading back to Y'hudah. Na`omi said to her two daughters-in-law, "Each of you, go back to your mother's house. May Adonai show grace to you, as you did to those who died and to me. May Adonai grant you security in the home of a new husband." Then she kissed them, but they began weeping aloud. They said to her, "No; we want to return with you to your people." Na`omi said, "Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb who could become your husbands? Go back, my daughters; go your way; for I'm too old to have a husband. Even if I were to say, 'I still have hope'; even if I had a husband tonight and bore sons; would you wait for them until they grew up? Would you refuse to marry, just for them? No, my daughters. On your behalf I feel very bitter that the hand of Adonai has gone out against me." Again they wept aloud. Then `Orpah kissed her mother-in-law good-bye. But Rut stuck with her. She said, "Look, your sister-in-law has gone back to her people and to her god; go back, after your sister-in-law." (Rth 1:7-15 CJB)

When a woman married a man, she married into his household, his business, and his religion.
By marrying these Judeans, these women had de-facto become Jewish. They were living as Jews.
Orpah decided that she didn't mind returning to her gods.

But Rut said, "Don't press me to leave you and stop following you; for wherever you go, I will go; and wherever you stay, I will stay. Your people will be my people and your God will be my God. Where you die, I will die; and there I will be buried. May Adonai bring terrible curses on me, and worse ones as well, if anything but death separates you and me." (Rth 1:16-17 CJB)

The Tana'ch often uses opposites in order to teach us principles. In Ruth and Orpah we are taught about two opposite kind of followers.
Orpah was a convenience disciples. This or that was the same to her. It was solely a cognitive mental experience to her, an emotion.
Ruth on the opposite had experienced the truth with her physical senses. She could not go back on it without lying to herself and her own senses. Peter the disciple makes the difference between the two in these words, 'For when we made known to you the power and the coming of our Lord Yeshua the Messiah, we did not rely on cunningly contrived myths. On the contrary, we saw his majesty with our own eyes. For we were there when he received honor and glory from God the Father; and the voice came to him from the grandeur of the Sh'khinah, saying, "This is my son, whom I love; I am well pleased with him!" We heard this voice come out of heaven when we were with him on the holy mountain.' (IN OTHER WORDS, WHAT WE TOLD YOU IS NOT CONCOCTED STORIES THAT WE MADE UP; THESE ARE THINGS WE WITNESSES WITH OUR OWN PHYSICAL SENSES) (2Pe 1:16-18)
Look at how many people who thought they loved each other end up in divorces. Emotions cannot be relied on. They change all the time with the weather, through something someone tells us, or something we eat. Those whose faith is only an emotional reality are unstable like the sea, and like Orpah will not mind going back, like divorcing.

When Na`omi saw that she was determined to go with her, she said no more to her. So the two of them went on until they came to Beit-Lechem. When they arrived in Beit-Lechem, the whole city was stirred with excitement over them. The women asked, "Can this be Na`omi?" "Don't call me Na`omi [pleasant]," she answered them; "call me Marah [bitter], because Shaddai has made my life very bitter. I went out full, and Adonai has brought me back empty. Why call me Na`omi? Adonai has testified against me, Shaddai has afflicted me." (Rth 1:18-21 CJB)

Jews returning knowing they had been chased by the hand of Adonai because of their disobedience.

This is how Na`omi returned, with Rut the woman from Mo'av, her daughter-in-law, accompanying her from the plain of Mo'av. They arrived in Beit-Lechem at the beginning of the barley harvest. (Rth 1:22 CJB)

Neomi returned to Beth'lechem right after Passover, with the beginning of the counting of the omer; at the beginning of the barley harvest season.
IMAGERY: At the beginning of the barley harvest season, the Jexiled Jew comes back with the reaping of an extra person in the Jewish community; an extra person reaped from the Gentiles.

Na`omi had a relative on her husband's side, a prominent and wealthy member of Elimelekh's clan, whose name was Bo`az. Rut the woman from Mo'av said to Na`omi, "Let me go into the field and glean ears of grain behind anyone who will allow me to." She answered her, "Go, my daughter." (Rth 2:1-2 CJB)

Ruth was a good convert. She did her homework on Jewish law. She knew the law of gleaning.
Where is this law of gleaning placed in the Torah? Right with the Laws concerning Shavuot, laws which ends the counting of the omer. " 'When you harvest the ripe crops produced in your land, don't harvest all the way to the corners of your field, and don't gather the ears of grain left by the harvesters; leave them for the poor and the foreigner; I am Adonai your God.' " (Lev 23:22) The time of Neomi and Ruth's return to Beth-lechem.

So she set out, arrived at the field and gleaned behind the reapers. She happened to be in the part of the field that belonged to Bo`az from Elimelekh's clan, when Bo`az arrived from Beit-Lechem. He said to the reapers, "Adonai be with you"; and they answered him, "Adonai bless you." Then Bo`az asked his servant supervising the reapers, "Whose girl is this?" The servant supervising the reapers answered, "She's a girl from Mo'av who returned with Na`omi from the plain of Mo'av. She said, 'Please, let me glean and gather what falls from the sheaves behind the reapers.' So she went and has kept at it from morning until now, except for a little rest in the shelter." Bo`az said to Rut, "Did you hear that, my daughter? Don't go to glean in another field, don't leave this place, but stick here with my working girls. Keep your eyes on whichever field the reapers are working in, and follow the girls. I've ordered the young men not to bother you. Whenever you get thirsty, go and drink from the water jars the young men have filled." (Rth 2:3-9 CJB)

Boa'az is the kinsman redeemer. He knows he is a relative to Neomi, so therefore to Rut.
He is a good Jew fulfilling his family responsibilities.
Everything he says here are Torah commands:
- Protection against oppressing the foreigner (even from an enemy country as Ruth was)
- The Laws of gleaning.
- Going above and beyond the commandment.
Bo'az is a very Torah observant Jew.

She fell on her face, prostrating herself, and said to him, "Why are you showing me such favor? Why are you paying attention to me? After all, I'm only a foreigner." (Rth 2:10 CJB)

Gentile Ruth feels unworthy. This section seems to foreshadow the episode between Yeshua and the Canaanite woman.

Yeshua left that place and went off to the region of Tzor and Tzidon. A woman from Kena`an who was living there came to him, pleading, "Sir, have pity on me. Son of David! My daughter is cruelly held under the power of demons!" But Yeshua did not say a word to her. Then his talmidim came to him and urged him, "Send her away, because she is following us and keeps pestering us with her crying." He said, "I was sent only to the lost sheep of the house of Isra'el." But she came, fell at his feet and said, "Sir, help me!" He answered, "It is not right to take the children's food and toss it to their pet dogs." She said, "That is true, sir, but even the dogs eat the leftovers that fall from their master's table." Then Yeshua answered her, "Lady, you are a person of great trust. Let your desire be granted." And her daughter was healed at that very moment. (Mat 15:21-28 CJB)

Bo`az answered her, "I've heard the whole story, everything you've done for your mother-in-law since your husband died, including how you left your father and mother and the land you were born in to come to a people about whom you knew nothing beforehand. (Rth 2:11 CJB)

The Judean kinsman redeemer is grateful to, and honors Gentile Ruth for caring for Jewish Naomi while she was in exile.

May Adonai reward you for what you've done; may you be rewarded in full by Adonai the God of Isra'el, under whose wings you have come for refuge." (Rth 2:12 CJB)

He knows the blessing given to Abraham, Isaac, and Jacob for the Gentiles who bless them.

She said, "My lord, I hope I continue pleasing you. You have comforted and encouraged me, even though I'm not one of your servants." (Rth 2:13)

Ruth, the true believer is not only thankful but she feels unworthy.
She knows that her nation has been banished from Israel. She does not feel a spirit of entitlement towards the covenant of Israel.
She feels that way because of her great faith and understanding of the God of Israel and of his people.
She foreshadows the following episode with Yeshua: One of the P'rushim invited Yeshua to eat with him, and he went into the home of the Parush and took his place at the table. A woman who lived in that town, a sinner, who was aware that he was eating in the home of the Parush, brought an alabaster box of very expensive perfume, stood behind Yeshua at his feet and wept until her tears began to wet his feet. Then she wiped his feet with her own hair, kissed his feet and poured the perfume on them. When the Parush who had invited him saw what was going on, he said to himself, "If this man were really a prophet, he would have known who is touching him and what sort of woman she is, that she is a sinner." Yeshua answered, "Shim`on, I have something to say to you." "Say it, Rabbi," he replied. "A certain creditor had two debtors; the one owed ten times as much as the other. When they were unable to pay him back, he canceled both their debts. Now which of them will love him more?" Shim`on answered, "I suppose the one for whom he canceled the larger debt." "Your judgment is right," Yeshua said to him. Then, turning to the woman, he said to Shim`on, "Do you see this woman? I came into your house -- you didn't give me water for my feet, but this woman has washed my feet with her tears and dried them with her hair! You didn't give me a kiss; but from the time I arrived, this woman has not stopped kissing my feet! You didn't put oil on my head, but this woman poured perfume on my feet! Because of this, I tell you that her sins -- which are many! -- have been forgiven, because she loved much. But someone who has been forgiven only a little loves only a little." (Luk 7:36-47 CJB)

When meal-time came, Bo`az said to her, "Come here, have something to eat, and dip your piece of bread in the [olive oil and] vinegar." She sat by the reapers, and they passed her some roasted grain. She ate till she was full, and she had some left over. (Rth 2:14)

The kinsman redeemer invites the Gentile (from an enemy country) to his table. Something unheard of, but that we find in the stories of:
- Isaac setting up and banquet in front of the Philistines who made peace with him after cheating from his father's wells. (Gen 26:30)

When she got up to glean, Bo`az ordered his young men, "Let her glean even among the sheaves themselves, without making her feel ashamed. In fact, pull some ears of grain out from the sheaves on purpose. Leave them for her to glean, and don't rebuke her." So she gleaned in the field until evening. When she beat out what she had gathered, it came to about a bushel of barley. She picked it up and went back to the city. Her mother-in-law saw what she had gleaned, and Rut brought out and gave her what she had left over after eating her fill. Her mother-in-law asked her, "Where did you glean today? Where were you working? Blessed be the one who took such good care of you!" She told her mother-in-law with whom she had been working; she said, "The name of the man with whom I was working today is Bo`az." Na`omi said to her daughter-in-law, "May he be blessed by Adonai, who has never stopped showing grace, neither to the living nor to the dead." Na`omi also told her, "The man is closely related to us; he's one of our redeeming kinsmen." Rut the woman from Mo'av said, "Moreover, he even said to me, 'Stay close to my young men until they've finished my harvest.' " Na`omi said to Rut her daughter-in-law, "It's good, my daughter, for you to keep going out with his girls; so that you won't encounter hostility in some other field." So she stayed close to Bo`az's girls to glean, until the end of the barley and wheat harvests; and she lived with her mother-in-law. (Rth 2:15-23 CJB)

Now we are at the time of Shavuot: the time of the wheat harvest.
Firsfruits and Shavuot are the two book ends of the barley and wheat cereal harvesting.

Na`omi her mother-in-law said to her, "My daughter, I should be seeking security for you; so that things will go well with you. (Rth 3:1 CJB).

Now the Jerusalemite Jewish mother wants to care for her Gentile caretaker.
She wants Ruth to be fully adopted into Israel.
She doesn't only know Jewish laws, but she knows Jewish customs.

Now there's Bo`az our relative -- you were with his girls. He's going to be winnowing barley tonight at the threshing-floor. (Rth 3:2)

The harvest season included winnowing the wheat at a "threshing floor," a parcel of ground where there was a prevailing wind. The grain was tossed into the air and fall downwind a small distance; the chaff, being lighter, would be carried further away. When done properly, two piles would result: the furthest would be burned as trash; the closer one would be bagged for the marketplace.
The harvest was, of course, also a time for celebration, and the evenings were accompanied by festivities for having made payroll another season, etc. After the celebration, the owners typically would sleep near the grain to preclude theft. Ruth is instructed by Naomi to approach Boaz privately at the threshing floor.

So bathe, anoint yourself, put on your good clothes, and go down to the threshing-floor; but don't reveal your presence to the man until he's finished eating and drinking. Then, when he lies down, take note of where he's lying; later, go in, uncover his feet, and lie down. He will tell you what to do." She responded, "I will do everything you tell me." She went down to the threshing-floor and did everything as her mother-in-law had instructed her. After Bo`az was through eating and drinking and was feeling good, he went to lie down at the end of the pile of grain. She stole in, uncovered his feet and lay down. In the middle of the night the man was startled and turned over, and -- there was a woman lying at his feet! He asked, "Who are you?" and she answered, "I'm your handmaid Rut. Spread your robe over your handmaid, because you are a redeeming kinsman." (Rth 3:3-9 CJB) Rth 3:9 ויאמר מי־את ותאמר אנכי רות אמתך ופרשׂת כנפך על־אמתך כי גאל אתה׃

The shul ("skirt"), or hem, was the house emblem of rank or authority in Israel, much like the stripes on the sleeve of a naval officer or airline pilot in our culture.
Ruth was asking Boaz to put the authority of his house over her. She is invoking her right under the laws of Israel for him to take her to wife.
Boaz was delighted to accommodate her, but there was an obstacle to be overcome.

He said, "May Adonai bless you, my daughter. Your latest kindness is even greater than your first, in that you didn't go after the young men, neither the rich ones nor the poor. (Rth 3:10 CJB)

Bo'az recognizes Ruth integrity, that her motivations were pure and not selfish.
She did not see it as gain to be part of Israel but as an element of serving
That;'s the way we should look at the Torah.
How does it help us serve and be kind to others, not how it separates and divides us.

And now, my daughter, don't be afraid. I will do for you everything you say, for all the city leaders among my people know that you are a woman of good character. (Rth 3:11 CJB)

Her good character spoke louder than her Moabite background.

Now, it is true that I am a redeeming kinsman; but there is a redeemer who is a closer relative than I am. (Rth 3:12)

There is a nearer kinsman who would have to first step aside for Boaz to assume his role.
This is a cloud over the otherwise joyous proceedings.
Boaz takes on the task of confronting this nearer kinsman, in front of the city council, to force the issue.

Stay tonight. If, in the morning, he will redeem you, fine! -- let him redeem you. But if he doesn't want to redeem you, then, as Adonai lives, I will redeem you. Now, lie down until morning."(Rth 3:13)

When a widow requested the next of kin to perform the role of the goel, or kinsman-redeemer, he wasn't forced to. In fact, there were three conditions to be met.
- He had to be qualified as a kinsman;
- He had to be able to perform;
- He had to be willing.

She lay at his feet until morning; then, before [it was light enough that] people could recognize each other, she got up; because he said, "No one should know that the woman came to the threshing-floor." He also said, "Bring the shawl you are wearing, and take hold of it." She held it while he put six measures of barley into it; then he went into the city. (Rth 3:14-15 CJB)

A dowry?

When she came to her mother-in-law, she asked, "Who are you? My daughter?" She told her everything the man had done for her. (Rth 3:16)

Are you Mrs Bo'az?

Then she added, "He gave me these six measures of barley; because he said to me, "You shouldn't return to your mother-in-law with nothing." Na`omi said, "My daughter, just stay where you are, until you learn how the matter comes out; for the man won't rest unless he resolves the matter today." Meanwhile, Bo`az had gone up to the gate and had sat down there, when the redeemer of whom Bo`az had spoken passed by. "Such-and-such," he said, "come over, and sit down"; so he came over and sat down. He took ten of the city's leaders and said, "Sit down here"; and they sat down. Then he said to the redeeming kinsman, "The parcel of land which used to belong to our relative Elimelekh is being offered for sale by Na`omi, who has returned from the plain of Mo'av. (Rth 3:17-4:3 CJB)

There were two issues at stake
- Redeeming of the land for Naomi
- Taking of Ruth to wife
- As far as the land is concerned, the man appears to be willing.

I thought I should tell you about it and say, 'Buy it in the presence of the people sitting here and in the presence of the leaders of my people. If you want to redeem it, redeem it. But if it is not to be redeemed, then tell me, so that I can know, because there is no one else in line to redeem it, and I'm after you." He said, "I want to redeem it." Then Bo`az said, "The same day you buy the field from Na`omi, you must also buy Rut the woman from Mo'av, the wife of the deceased [son], in order to raise up in the name of the deceased an heir for his property." (Rth 4:4-5 CJB)

For some undisclosed reason, he is unable to perform where Ruth is concerned.
That clears the way for our hero, Boaz, to fulfill his role as the goel.

The redeemer said, "Then I can't redeem it for myself, because I might put my own inheritance at risk. You, take my right of redemption on yourself; because I can't redeem it." In the past, this is what was done in Isra'el to validate all transactions involving redemption and exchange: a man took off his shoe and gave it to the other party; this was the form of attestation in Isra'el. So the redeemer said to Bo`az, "Buy it for yourself," and took off his shoe. (Rth 4:6-8 CJB)

The giving of the shoe needs an explanation. If the nearer kinsman declined the responsibility, he would have to yield one of his shoes and could also suffer the indignity of being spit upon. When he declined, he performed the traditional gesture by yielding his shoe to Boaz. The shoe was intended to be a symbol of disgrace, but to Boaz it was a marriage license!

Bo`az addressed the leaders and all the people: "You are witnesses today that I am purchasing from Na`omi all that belonged to Elimelekh and all that belonged to Kilyon and Machlon. Also I am acquiring as my wife Rut the woman from Mo'av, the wife of Machlon, in order to raise up in the name of the deceased an heir for his property; so that the name of the deceased will not be cut off from his kinsmen and from the gate of his place. You are witnesses today." All the people at the gate and the leaders said, "We are witnesses. May Adonai make the woman who has come into your house like Rachel and like Le'ah, who between them built up the house of Isra'el. Do worthy deeds in Efrat; become renowned in Beit-Lechem. May your house, because of the seed Adonai will give you from this young woman, become like the house of Peretz, whom Tamar bore to Y'hudah." (Rth 4:9-12 CJB)

As they celebrated the wedding of Ruth and Boaz at the end of Chapter 4, we encounter a rather strange remark in verse 12: "May your house be like Perez..." If you understand the sordid tale of Judah and Tamar,which leads to the illegitimate birth of Perez, you might be inclined to think, "Same to you, fella!" What kind of a "toast" or blessing is that?
To understand what lies behind this unusual prophecy, we need to remember that in the case of an illegitimate son, there could be no inheritance for ten generations. Appended to the Book of Ruth is the genealogy from Perez, and ten generations leads us to David, anointed King over Israel!
When Israel clamored for a king and Samuel anointed Saul,we often get the impression that David was an "afterthought" when Saul didn't work out. Not so. Here, as early as the time of the Judges, is a prophecy that David was God's destined choice for King. Perhaps that is why Samuel had to go to the tribe of Benjamin, rather than the royal tribe of Judahfor his selection: the curse on Perez's line hadn't run out yet.

So Bo`az took Rut, and she became his wife. He had sexual relations with her, Adonai enabled her to conceive, and she gave birth to a son. Then the women said to Na`omi, "Blessed be Adonai, who today has provided you a redeemer! May his name be renowned in Isra'el. May he restore your life and provide for your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him." Na`omi took the child, laid it on her breast and became its nurse. The women who were her neighbors gave it a name; they said, "A son has been born to Na`omi," and called it `Oved. He was the father of Yishai the father of David. Here is the genealogy of Peretz. Peretz was the father of Hetzron, Hetzron was the father of Ram, Ram was the father of `Amminadav, `Amminadav was the father of Nachshon, Nachshon was the father of Salmon, Salmon was the father of Bo`az, Bo`az was the father of `Oved, `Oved was the father of Yishai, and Yishai was the father of David. (Rth 4:13-22 CJB)

AND WHO IS THE FIRST KINSMAN REDEEMER? THE SADUCEEAN SYSTEM THAT REFUSED THE COMING OF THE NATIONS INTO THE TRIBES OF ISRAEL.

A CONNECTION WITH SHAVU'OT AND THE GIVING OF THE TORAH:

On Shavu'ot in the desert Gentiles were present when the Torah was given to Israel.
With Ruth, at Shavuot, Israel brought in a righteous Gentile who ended up being the great grand-mother of Yeshua
On Shavu'ot/Pentecost, the Spirit of God was given to the disciples in the form of different tongues so they could bless the Gentiles in teaching them about the God of Israel. (Acts 2)

FROM PAUL:
Therefore, remember your former state: you Gentiles by birth -- called the Uncircumcised by those who, merely because of an operation on their flesh, are called the Circumcised --at that time had no Messiah. You were estranged from the national life of Isra'el. You were foreigners to the covenants embodying God's promise. You were in this world without hope and without God. But now, you who were once far off have been brought near through the shedding of the Messiah's blood. For he himself is our shalom -- he has made us both one and has broken down the m'chitzah which divided us by destroying in his own body the enmity occasioned by the Torah, with its commands set forth in the form of ordinances. He did this in order to create in union with himself from the two groups a single new humanity and thus make shalom, and in order to reconcile to God both in a single body by being executed on a stake as a criminal and thus in himself killing that enmity. Also, when he came, he announced as Good News shalom to you far off and shalom to those nearby, news that through him we both have access in one Spirit to the Father. So then, you are no longer foreigners and strangers. On the contrary, you are fellow-citizens with God's people and members of God's family. You have been built on the foundation of the emissaries and the prophets, with the cornerstone being Yeshua the Messiah himself. In union with him the whole building is held together, and it is growing into a holy temple in union with the Lord. Yes, in union with him, you yourselves are being built together into a spiritual dwelling-place for God! (Eph 2:11-22)

SHABBAT SHALOM AND CHAG SAMEACH

שבת שלום וחג שמח

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PAR'SHAT: BEHAR/BECHUKOTAI: Preparing for His Return.

5/19/2017

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..אם־בחקתי תלכו ואת־מצותי תשׁמרו ועשׂיתם אתם׃

"'If you live by my regulations, observe my mitzvot and obey them; ..
(Leviticus 26:3)

Hashem promises that if the people of Israel will keep His commandments, they will enjoy material prosperity and dwell secure in their homeland; but He also delivers a harsh "rebuke" warning of the exile. persecution and other evils that will befall them if they abandon their covenant with Him.Nevertheless,

"Even when they are in the land of their enemies, I will not cast them away ; nor will I ever abhor them, to destroy them and to break My covenant with them; for I am the L-rd their God"
He says.

The promises of rewards for obedience to Hashem's commandments are awesome. They are beautiful. They are truly literally 'out of this world'!

Reading the promises of rewards gives us an idea of what it will be like when Messiah reigns on earth at the fulfillment of the Messianic Age. It provides with a 'peep' into what is in store for us; a look into the future world we are looking forward to. As we study these promises, we recognize the 'city not made by man' that Abraham left his earthly home for, the city he welcomed from a distance (Heb 11:10, 13)). We envision the 'greater riches' Moses left his position as mere earthly prince of Egypt to become a slave for (Heb 11:24-26); we get a glimpse inside the world all the prophets spoke about and for which the martyrs of the faith gave their lives.

It is important to realize this. When we don't and live in the sole expectation of rewards on earth for our present-day obedience and good deeds, we feed ourselves false hopes and expectations that in the end disappoint us as we falsely conclude that Hashem doesn't f fulfill his own promises and doesn't even care about us.

Jewish sages teach to not expect rewards on earth for our obedience. They say that our obedience is our normal reasonable service to God. Like Paul they ask, 'Why should we be rewarded for simply doing what we are supposed to do?' (Rom 12:1)

This world of today is filled with lies, deceit, violence, ugliness and disease. It is a place that is becoming less and less secure for those who would follow Yeshua in obedience to Torah. What we are fighting for today is the truth, the integrity, the peace and the beauty of the world of tomorrow, as well as the idea that by following the teachings of the Master and of the apostles, we can even have a piece of it today in our hearts.

Sunday 31st of may will be the 40th day in the counting of the Omer, the day when Yeshua ascended to his Father. By the accounts of Luke, these were some of is His Words on that day:

But you will receive power when the Ruach HaKodesh comes upon you; you will be my witnesses both in Yerushalayim and in all Y'hudah and Shomron, indeed to the ends of the earth!" (Acts 1:8)

By the account of Mark, He also said,

"As you go throughout the world, proclaim the Good News to all creation. Whoever trusts and is immersed will be saved; whoever does not trust will be condemned." (Mark 16:15-17)

The disciples of Yeshua of the fist century C.E. believed they would see the return of their Master in their lifetime or that of their children. That is why the apostolic texts are expressed in present tense

As a result, much of Paul's writings are in the context of preparing the congregations of Messiah for evil days ahead. Like Joshua trained the Children of Israel in the desert into combat before conquering the Land, Paul, James, Peter, John, were preparing the congregations for Endtime in their days.

In this light, if we are to know how to prepare for an eventual time of distress or even getting our children ready, .the teachings in the epistle should be of prime importance to us

Let's now take a look at the epistles:

Paul gave to the Thessalonians congregation a readiness class in the form of a 'checklist' for these ominous days. Oddly enough, unlike some of the things we hear today and have heard since the advent of the atom bomb, this 'checklist' did not have anything to do with self-preservation or survival. Paul's idea of preparation was:

For although we do live in the world, we do not wage war in a worldly way; because the weapons we use to wage war are not worldly. On the contrary, they have God's power for demolishing strongholds. We demolish arguments and every arrogance that raises itself up against the knowledge of God; we take every thought captive and make it obey the Messiah. And when you have become completely obedient, then we will be ready to punish every act of disobedience. (2 Corinthians 10:3-6)

Notice that he says "when you have become completely obedient"; in other words, the training is directed toward the people of the congregation, not toward the outsiders.
After all, it is the sons of the household who receive the discipline; not the neighbors' kids But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. (Heb 12:8 KJV)
.
In his teaching to the Corinthians, Paul speaks of our strongholds of argumentative stubbornness, pride, arrogance, and disobedience. What's more, these strongholds were not concerning divergent doctrines. Paul was primarily teaching the congregations concerning their relationship with the world, their inter-personal relationship, as well as their relationship with Hashem. Here is some of what Paul said to prepare the congregations for that Day (my comments in bold):

He starts speaking of the Endtime 1 Thes 4:16:

(1 Thessalonians 4:16-18) For the Lord himself will come down from heaven with a rousing cry, with a call from one of the ruling angels, and with God's shofar; those who died united with the Messiah will be the first to rise; then we who are left still alive will be caught up with them in the clouds to meet the Lord in the air; and thus we will always be with the Lord. So encourage each other with these words.

THE DISCIPLES NEEDED ENCOURAGEMENT.

THE 'GOOD NEWS' MEANT 'BAD NEWS' IN THOSE DAYS. IT WAS A DEATH SENTENCE.

YOU COULDN'T HAVE AN 'EVERYTHING WILL BE OK' GOSPEL

TO TAKE ON YESHUA WAS SOCIAL, POLITICAL, AND ECONOMICAL SUICIDE.

SO THE QUESTION IS, WHY DID THEY EVEN DO IT?

(1 Thessalonians 5:-1 and ....)
But you have no need to have anything written to you, brothers, about the times and dates when this will happen;

YOU KNOW ABOUT THE FALL FEASTS; YOU'RE AWARE OF THE TEACHING

because you yourselves well know that the Day of the Lord will come like a thief in the night.

YOU KNOW HOW IT WILL HAPPEN; WE'VE TALKED ABOUT THIS BEFORE ...

When people are saying, "Everything is so peaceful and secure," then destruction will suddenly come upon them, the way labor pains come upon a pregnant woman, and there is no way they will escape.

THIS WAS THE TIME OF THE PAX ROMANA. A ROMAN MILITARY ENFORCED PEACE;A FAKE PEACE ...

But you, brothers, are not in the dark, so that the Day should take you by surprise like a thief;

YOU GUYS KNOW ABOUT ALL THIS

for you are all people who belong to the light, who belong to the day. We don't belong to the night or to darkness,

LIGHT=KNOWLEDGE: YOU ARE OF THE PEOPLE WHO KNOW; WHO ARE AWARE; NOT OF THOSE WHO HAVE NO CLUE OF WHAT'S GOING ON...

so let's not be asleep, like the rest are;

SO BECAUSE YOU ARE OF THOSE WHO KNOW ... (NOW WE ARE GETTING THE ADVICE...)

on the contrary, let us stay alert and sober.

HE IS TEACHING US THAT IN VIEW OF OUR PERSONAL KNOWLEDGE OF THESE THINGS, WE OUGHT TO LIVE A DISCIPLINED LIFESTYLE

People who sleep, sleep at night; and people who get drunk, get drunk at night.

AT NIGHT PEOPLE SLEEP; GET DRUNK; NUMB THEIR SENSES; WASTE TIME AND MONEY IN SILLY GAMES ...

But since we belong to the day, let us stay sober,

BECAUSE WE KNOW, BECAUSE WE HAVE THE KNOWLEDGE, WE SHOULD BE CAREFUL.

PAUL HERE IS MAKING THE DIFFERENCE BETWEEN 2 TYPES OF SOLDIERS.
THE ONE TYPE WHO FEELS SECURE AND IS NOT PAYING ATTENTION, GETS DRUNK AND PLAYS WASTEFUL GAMES WITH HIS BUDS, AND THE OTHER TYPE WHO HAS RECEIVED 'INTELLIGENCE;'

THIS 'INTELLIGENCE' IS THE KNOWLEDGE OF THE TORAH-THE FEASTS---THE WORD.

NOW PAUL EXPRESSES WHAT BEING READY LOOKS LIKE.
IS IT ABOUT SELF-PRESERVATION?
IS IT ABOUT HAVING THE RIGHT CALENDAR, THE EXACT PRONUNCIATION OF THE SACRED NAME, THE RIGHT DOCTRINE? LET'S SEE...

putting on trust and love as a breastplate and the hope of being delivered as a helmet.

LOVE AND TRUST (BETWEEN BRETHREN) IS OUR BREASTPLATE OF PROTECTION.

WHEN SOLDIERS GO FIGHT, THEY DO SO WITH THE ASSURANCE THAT THEIR BUDDY GOT THEIR BACK NO MATTER WHAT AND THAT NO MAN IS LEFT BEHIND.

WITHOUT THAT TRUST THEY CAN'T GO.

THAT KIND OF LOVE AND TRUST TRANSCENDS SKIN COLOR, RACE, DOCTRINE, RELIGION, AND LIFESTYLE.

THE HELMET IS THE ASSURANCE THAT AS WE OBEY, HASHEM DELIVERS US. For God has not intended that we should experience his fury, but that we should gain deliverance through our Lord Yeshua the Messiah,who died on our behalf so that whether we are alive or dead, we may live along with him.

THAT KNOWLEDGE IS OUR HELMET.

OUR MILITARY UNIFORM CONSISTS OF OUR TRUST BETWEEN BRETHREN AND THE ASSURANCE THAT THOUGH OUR COVERING BY MESSIAH HASHEM HAS NOT INTENDED US TO EXPERIENCE HIS FURY, THE SEVEN WRATH OF GOD VIALS DESCRIBED IN THE BOOK OF REVELATION.

Therefore, (1 Thessalonians 5:11)

HERE IS WHAT WE OUGHT TO DO ABOUT ALL THAT. NOW COMES OUR CHECKLIST

encourage each other,

FORM POSITIVE RELATIONSHIPS

and build each other up -- just as you are doing.

FORM EDIFYING AND HELPING RELATIONSHIPS

REMEMBER, THESE ARE THE THINGS WHAT PAUL IS TELLING THE PEOPLE TO DO IN ODER TO BE ENDTIME READY

THERE IS MORE...

We ask you, brothers, to respect those who are working hard among you, those who are guiding you in the Lord and confronting you in order to help you change.

WE SHOULD SHOW GREAT HONOR TO OUR CONGREGATION LEADERS WHO DEVOTE THEIR TIME AND RESOURCES FOR THE CONGREGATIONS. THEY DO THE HARD WORK OF CONFRONTING US TO HELP US CHANGE. IT IS THEIR JOB TO DO SO.

IT IS THE JOB OF THESE LEADERS TO CONFRONT US TO HELP US CHANGE. IT'S HARD THANKLESS WORK TO DO THAT. BUT WE DON'T LIKE TO BE CONFRONTED. WHEN THIS HAPPENS, WE TRY TO FIND FAULT WITH THE LEADER AND CHANGE CONGREGATION.

BUT PAUL SAYS THAT WE OUGHT TO ...

... Treat them with the highest regard and love because of the work they are doing.

HERE IS ANOTHER COMMAND TO OUR ENDTIME PREP:

Live at peace among yourselves;

THAT SEEMS VERY DIFFICULT...

YESHUA SAID THAT THE CHILDREN OF THIS WORLD ARE WISER THAN THE CHILDREN OF LIGHT. (Luk 16:18)

HE SAID THAT AFTER TELLING A PARABLE HAVING TO DO WITH BUSINESS DEALINGS. BUSINESS PEOPLE HAVE MORE SENSE. THEY UNDERSTOOD THAT THE ONLY WAY TO COMPETE IS TO FIND COMMON POINTS WITH ANOTHER COMPANY, MERGE INTO ONE BIGGER GROUP THAT CAN SWALLOW UP THE OTHERS BY THE SHEER STRENGTH OF ITS SYNERGY.

IN THE RELIGIOUS WORLD, INSTEAD OF TRYING TO FIND COMMON POINTS, WE TRY TO FIND POINTS OF DISCORD.
AND THAT COMES IN TOTAL DISOBEDIENCE TO PAUL EXHORTATION, TO THE TORAH IN:
Lev_19:18 Don't take vengeance on or bear a grudge against any of your people; rather, love your neighbor as yourself; I am Adonai.
Lev_19:34 Rather, treat the foreigner staying with you like the native-born among you - you are to love him as yourself, for you were foreigners in the land of Egypt; I am Adonai your God.

AS WELL AS TO SOLOMON WHO SAID:
There are six things Adonai hates, seven which he detests: a haughty look, a lying tongue, hands that shed innocent blood, a heart that plots wicked schemes, feet swift in running to do evil, a false witness who lies with every breath, and him who sows strife among brothers. (Proverbs 6:16-19)

LET'S CONTINUE WITH PAUL'S MESSAGE TO THE THESSALONIANS:

...but we urge you, brothers, to confront those who are lazy,your aim being to help them change, to encourage the timid, to assist the weak, and to be patient with everyone.

NO FREE LOAFERS ALLOWED.

See that no one repays evil for evil;

WE PROBABLY ALL NEED TO WORK ON THAT ONE ...

on the contrary, always try to do good to each other,

ON THAT ONE TOO!

indeed, to everyone.

DID HE SAY "TO EVERYONE?"

Always be joyful.

CAN WE DO THAT?

REMEMBER, THESE WERE NOT EVERYDAY LIFESTYLE ADVICE PIECES;
THESE WERE THE DISCIPLINES OF THE SOLDIER GETTING FOR WAR. HERE IS MORE:

Pray regularly.

HAVE YOU EVER NOTICED THAT JEWISH PRAYERS ARE ALL IN THE FIRST PERSON OF THE PLURAL NOT THE FIRST PERSON OF THE SINGULAR?

THAT IS BECAUSE WE ARE SUPPOSED TO SEE OURSELVES NOT AS INDIVIDUALS BUT AS A COD, A PIECE OF A LARGER COMMUNITY.

THAT EXPLAINS WHY YESHUA DID A TEVILAH AND FASTED AT YOM KIPPUR EVEN THOUGH HE HIMSELF WAS WITHOUT SIN. HE CONSIDERED HIMSELF AS PART OF GREATER ISRAEL.

In everything give thanks, for this is what God wants from you who are united with the Messiah Yeshua.

WE OUGHT TO PRAY IN THANKSGIVING

THESE WERE ALL COMMANDS OF THOSE OF US WHO ARE UNITED IN MESSIAH.
WE DON'T HAVE TIME FOR PETTY DISPUTES AND ARGUMENTS.
WE HAVE A WAR ON OUR HAND AND IT'S NOT A WAR AGAINST EACH OTHER.

MORE COMMANDS:
Don't quench the Spirit, don't despise inspired messages.

WE QUENCH HASHEM'S SPIRIT IN US WHEN OUR HEART IS SOILED WITH GRUDGES AND NEGATIVE FEELINGS.

THESE FEELINGS COME BETWEEN US AND OUR COMMUNICATION WITH HASHEM.

But do test everything -- hold onto what is good,

PROPHETIC MESSAGES HAVE TO BE TESTED BY THE FRUITS OF THE SPIRIT IN GALATIANS 3

but keep away from every form of evil.

EVERY FORM OF EVIL; EVIL AS IN DEFIANCE AND DISOBEDIENCE TO TORAH AND THE SPIRIT OF LOVE AS DESCRIBED IN 1 COR 13.

THE LETTER IS SIGNED OFF WITH:

May the God of shalom make you completely holy --
may your entire spirit, soul and body be kept blameless
for the coming of our Lord Yeshua the Messiah.

UNLIKE THE PROMISES OF BOUNTY, SECURITY, AND PROTECTION IN THIS WEEK'S LEVITICUS TEXT, THESE ARE MESSIANIC ERA LIFESTYLES THAT WE ARE ABLE TO ACHIEVE NOW. WOULD WE FIRST IN OUR LIVES ...
demolish arguments and every arrogance that raises itself up against the knowledge of God; ... take every thought captive and make it obey the Messiah. ...
become completely obedient,....
(2 Corinthians 10:3-6)

SHABBAT SHALOM
שבת שלום

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PAR'SHAT EMOR: The principle of Distinction

5/10/2017

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ולא תחללו את־שׁם קדשׁי ונקדשׁתי בתוך בני ישׂראל אני יהוה מקדשׁכם׃

You are not to profane my holy name; on the contrary, I am to be regarded as holy among the people of Isra'el; I am Adonai, who makes you holy, (Leviticus 22:32)

There are many ways to desecrate Hashem's Name. Among the most common ways are:

To write it in places where it can be defiled such as clothing that go in the dirty laundry bin or a car bumper where it will be soiled by dirt and mud.
Perjury
Using it as part of foul language or cussing sentences.

In this segment we will talk about the defiling or sanctifying Hashem's name through our actions and lifestyle.

The previous parasha was addressed to all the Children of Israel:
"to the entire community of Isra'el; tell them, 'You people are to be holy because I, Adonai your God, am holy. (Lev 19:2 CJB)

This parasha is addressed to the priests (Lev 21:1).

Adonai said to Moshe, "Speak to the cohanim, the sons of Aharon; tell them: 'No cohen is to make himself unclean for any of his people who dies, (Lev 21:1 CJB)

In this statement, the word טַּמָּא is the opposite of תהר. It refers to a desecration of ritual purity and has practically nothing to do with sin.

The reason for the commandment is found in verse 21:4

"...because he is a leader among his people;"

This teaches us about the very important but forgotten principles of distinction. The idea is that though there is one Torah, this Torah applies differently for different people, even within the community of Israel.
There are applications particular to the king, others to the High-Priest, while others are particular to men, women, soldiers, and gers (resident alien).

Distinction between people is not something well accepted in our 'modern' world, at least, religious distinctions. Today's society would love to claim homogeneity, but its own laws contradict that very claim. For example, in the US, distinction is made according to income bracket, gender, and still today, ethnic group. Also, a soldier has the right to kill, (while of course obeying certain rules of engagement), but if I do, I am a murderer. A policeman can arrest someone for breaking the law but no matter how much I know the law, I cannot do it. I have to go to the people in charge; to those who are charged with that duty.   Those are all ideas that tell us of distinction; some are good, some are necessary, while some are jut elitist.
In our parasha today, we are looking at the laws of distinctions because someone "is a leader among his people." One of the main jobs of the cohen was to be a custodian of the Temple and of the Word of God. But he was also to be a teacher of the Word of God through his lifestyle. The High-Priest even had a sign on his head saying: 'Mashiach,' meaning: 'anointed one' or: 'Messiah'!
As if this idea of distinction of people because of their societal rank was not already hard to swallow for us, in the Tanach, this priest/leader is chosen by Hashem through genetic appurtenance. He has to be from the the dynasty of Aaron.
While we may surmise that some of the details that denote of this priestly distinction may be irrelevant to us today without a Temple, the principle of distinction still applies, especially when it comes to leadership. Because of his privileged status, the cohen had to maintain a particularly high standard of purity and perfection concerning his appearance, his way of life, the running of his family, and even in his choice of a wife.

Those who are ignorant of the commandments can be forgiven, but those who know them are guilty of rebellion when found in disobedience. Therefore the principle of distinction applies to those who proclaim to be Rabbis, Pastors, and Torah-teachers among the Congregation. It even applies to all of us who claim to be followers of Messiah.

Yeshua agreed with this principle when He challenged His disciples with,

"For I tell you that unless your righteousness is far greater than that of the Torah-teachers and P'rushim, you will certainly not enter the Kingdom of Heaven!" Mat 5:20

From this statement until the end of chapter 7 of the Book of Matthew, the Master gives examples of how His disciples need to hold to higher standards of conduct and behavior, just because they are His disciples.
Paul concurred giving many examples. In 1 Corinthians chapter 9 he challenges the loose and casual Greek Corinthian congregations to a much higher standard expectancy because of their calling as disciples. He gives his own lifestyle as an example saying:

Am I not a free man? Am I not an emissary of the Messiah? Haven't I seen Yeshua our Lord? And aren't you yourselves the result of my work for the Lord? Even if to others I am not an emissary, at least I am to you; for you are living proof that I am the Lord's emissary. That is my defense when people put me under examination. Don't we have the right to be given food and drink? 1Co 9:1-4

or...   aren't we entitled to support from the congregations?

Don't we have the right to take along with us a believing wife, as do the other emissaries, also the Lord's brothers and Kefa? 1Co 9:5

Meaning: ... don't we have the right also to marry instead of choosing to remain single in order to devote ourselves to the mission at hand? he continues with,

Or are Bar-Nabba and I the only ones required to go on working for our living? 1Co 9:6

Then the apostle continues by showing from his own life an even higher standard of righteousness as he does not even avail himself of what is even is right to expect:

Did you ever hear of a soldier paying his own expenses? or of a farmer planting a vineyard without eating its grapes? Who shepherds a flock without drinking some of the milk? ... in the Torah of Moshe it is written, "You are not to put a muzzle on an ox when it is treading out the grain." If God is concerned about cattle, all the more does he say this for our sakes. Yes, it was written for us, meaning that he who plows and he who threshes should work expecting to get a share of the crop. ... Don't you know that those who work in the Temple get their food from the Temple, and those who serve at the altar get a share of the sacrifices offered there? In the same way, the Lord directed that those who proclaim the Good News should get their living from the Good News.
But I have not made use of any of these rights. ...

(1 Corinthians 9:7-15)

Paul believed in being an exemplary leader going above and beyond being beyond reproach. This is what our parasha teaches us in the extra purity requirement imposed on the Levite High-priest in our parasha.

In our days, with so much cynicism toward religious people, it behooves us that any of us who would be Torah-teachers adopt standards that also go above and beyond what is expected of us. The Master also commanded, "... let your light shine before people, so that they may see the good things you do and praise your Father in heaven." So in all things, a congregation leader and Torah teacher needs be more than exemplary in:

his business dealings,
his hospitality,
his generosity,
his patience and longsuffering when teaching,
his peace-seeking behavior emulating that of Aaron
his words,
his deeds.

James the brother of the Master also concurs with his brother and with Paul with the principle of teachers needing to adhere to higher standards of behavior. He says,
Not many of you should become teachers, my brothers, since you know that we will be judged more severely.

(James 3:1)

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PAR'SHAT: ACHAREI-MOT/K'DOSHIM: How the Yavneh Sages Solved Their Disputes.

5/3/2017

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כמעשׂה ארץ־מצרים אשׁר ישׁבתם־בה לא תעשׂו וכמעשׂה ארץ־כנען אשׁר אני מביא אתכם שׁמה לא תעשׂו ובחקתיהם לא תלכו׃

You are not to engage in the activities found in the land of Egypt, where you used to live; and you are not to engage in the activities found in the land of Kena`an, where I am bringing you; nor are you to live by their laws.
(Leviticus 18:3)

This injunction to not do as the 'Egyptians' is followed by a list of unacceptable sexual behaviors in the sight of Hashem which I believe believe are a-given in the world of believers.

The chapter starts with a special injunction though which is not just sexual. It rather naturally attaches it self to the other Mosaic exhortation:
"Do not follow the crowd when it does what is wrong."

This is a very complicated commandment. It is complicated because though we like to say we all try to follow the Torah, in reality its application as to what is right and wrong is very subjective. As a result, this idea might seem to be one of the main culprits for many of the divisions among believers, each one refusing to follow the other because they think he is wrong. I'd like to share a couple of stories from Jewish history. These stories tell us how the rabbis of the Yavneh Academy solved their disunity problems.

The Roman Empire having dispersed Israel in the nations and destroyed both the Temple and Jerusalem, the Yavneh rabbis were trying to redefine Judaism. They were trying to create a Judaism for the dispersed Jews, a Judaism that was relevant even without a temple, without a holy city, or a country to call their own. Their work was remarkable. I believe it is because of their brilliant efforts that Judaism is still alive and vibrant today.While the subject matter in these disputes between the sages may not feel important to us today, it was to them in their day. By sharing these stories, I am not trying to raise ritual purity issues, calendar issues, nor leadership issues, but only to highlight the attitudes of the humbler and wiser rabbis for us to emulate. The statements in bold are of my own editing.

Instability caused by Roman Emperor Domitian's temporary breakup of the Yavneh assembly resulted in a number of disputes that created dissension among the Torah scholars. While such disharmony was both real and strong, the sages disagreed with one another only because each felt that his course of action was best for the nation as a whole course of action was best for the nation as a whole. Personal animosity, or desire for honor, played no role in the opposing viewpoints, as the various episodes clearly indicate. Among these disputes are three famous incidents, two between Rabban Gamliel and Rabbi Joshua, and one involving Rabban Gamliel and Rabbi Elazar.
...

The first episode concerned Rabban Gamliel and other sages who disagreed with Rabbi Elazar regarding the ritual purity of a certain type of oven. In fact, Rabbi Elazar was so convinced that he was correct that he invoked supernatural phenomena to prove his point. A stream outside the yeshiva began flowing backwards, and the walls of the study hall began to move inward. Unimpressed, the other sages told him that miracles do not decide halachic issues. Not giving up, Rabbi Elazar asked G-d Himself to concur with his view, and a voice came from heaven stating that Rabbi Elazar's opinion should be followed, as he was the greatest of the rabbis. Despite this impressive evidence for Rabbi Elazar, the sages refused to relent, taking the entire incident as a Divine test to see whether they would back down from a decision reached by majority vote. Sadly, the sages also excommunicated Rabbi Elazar. Despite feeling he was correct, Rabbi Elazar observed the ban, demonstrating his great humility.

One year, Rabban Gamliel, the Nasi, and Rabbi Joshua, the Av Beit Din, disputed the proper day for Rosh HaShanah. Accordingly, Yom Kippur came out on a different day in each sage's calculation. While not openly rejecting Rabban Gamliel's Yom Kippur, Rabbi Joshua planned to observe his own date quietly. However, Rabban Gamliel commanded Rabbi Joshua to appear in court on Rabbi Joshua's supposed Yom Kippur, carrying his wallet and walking stick in violation of Rabbi Joshua's own calculations. Upon being told by his colleagues that Rabban Gamliel has jurisdiction over the calendar, Rabbi Joshua complied with the order. In a great display of respect for Rabbi Joshua, Rabban Gamliel rose to greet him, embraced him, and called him "my teacher, who is greater than I in Torah wisdom."

There was a disagreement between Rabban Gamliel and Rabbi Joshua as to whether or not reciting the evening prayer (Maariv) is obligatory. Rabban Gamliel held the former view, while Rabbi Joshua followed the latter. (Currently, Jewish practice mandates Maariv as an obligation.) When a student asked Rabbi Joshua for a private ruling on the matter, Rabbi Joshua told him Maariv was optional. Upon hearing that Rabbi Joshua told others to follow his opinion, Rabban Gamliel confronted Rabbi Joshua, who, in order to preserve the peace, denied his involvement in the matter. Sensing that Rabbi Joshua was trying to evade the issue, Rabban Gamliel forced him to stand during the Nasi's lecture at the yeshiva.

Stung by Rabban Gamliel's continuing humiliation of Rabbi Joshua, the people -- not the sages decided to depose Rabban Gamliel Gamliel as Nasi. However, a suitable candidate was needed to replace him, and this was not a simple matter. Obviously, Rabbi Joshua could not assume Rabban Gamliel's position, as such a move would indicate the greatest disrespect to Rabban Gamliel. Others were unacceptable for other reasons. Due to his undistinguished lineage, for example, and the fact that the people would not sufficiently respect him, Rabbi Akiva could not fill the spot.

Eventually, Rabbi Elazar ben Azariah, but 18 years old, was tapped for the job. Would the Jewish people follow such a young man? As an answer, G-d made a miracle and turned Rabbi Elazar's hair white like someone aged 70. Eventually, Rabban Gamliel asked forgiveness of Rabbi Joshua, and was reinstated as Nasi, sharing the position with Rabbi Elazar ben Azariah.

Here, the Talmud notes Rabban Gamliel's great integrity, for during the entire time he was deposed, Rabban Gamliel took part in all the halachic discussions at the yeshiva, sitting among the disciples and accepting Rabbi Elazar ben Azariah's authority.

FOR FULL ARTICLE CLICK HERE:

Maybe we feel that the particular practical observance of a certain command, or a certain view of the calendar are very important, but in these stories, the sages felt that by taking a hard stance about it, they may break the greater commandment of causing dissension and division, and therefore cause harm to the community of Israel. In their eyes, consensus as well, a the welfare, safety, and unity of the community trumped their personal opinions and convictions.
As far as commandment application, as believers, it is easy to follow and obey the outward commandments such as proper sexual behavior, eating to a certain of kosher, using the right lingo, wearing tzitzits, refraining from certain types of work on the Shabbat, etc...
These are all commandments which find their own accountability in the fact that they are outward commandments; commandments where people see us living, eating, dressing differently.These are all good and well but if we take a look at some of the less obvious things such as the 7 most hated things in the eyes of Hashem, they are not about external obedience. Though often ignored and forgotten, they highlight very common and accepted behavior in both the political and the religious world. Here they are as listed in Proverbs 6:16-19.

There are six things Adonai hates, seven which he detests:
1. a haughty look,-------pride, arrogance, the sin of being condescending toward others.

2. a lying tongue, --------- not only to not speak the truth, but also trying to appear better than we really are in front of others, all the while ignoring that Hashem sees the depth of our hearts.

3. hands that shed innocent blood,----- not only the innocent blood that is shed through abortions, but also the blood shed by our indifference to the plight of those less fortunate than us, or by closing our eyes so we don't feel the responsibility.

4. a heart that plots wicked schemes,-------we do this when we practice revenge (which Hashem says belongs to Him); when we want to get back at someone; when we do not want to lose an asset; are competitive in business.

5. feet swift in running to do evil,----when we are swift to do what is wrong and pleases us but in comparison, slow to do what pleases Hashem.

6. a false witness who lies with every breath,---we do this in business advertisement by over-rating our goods and down-rating those of others. Sadly, we do this also very much in politics and religion.

7. and him who sows strife among brothers. ---a very common practice in families, especially again when it comes to money, politics, and religions. Congregations also are split because of it these, thus remaining in a never ending pattern of divisions and separations. Whereas religious people seem to strive in splitting hairs, politicians and businesses folks have learned that they have much more to gain through unity than by divisions. As the Master Himself said, "...
the worldly have more sekhel (brains) than those who have received the light -- (Luke 16:8)

The notions of pride, arrogance, shrewed dealings, deceiving, overpowering others and the likes are very valued in our world. They are valued above the godly virtues of humility, truth, honesty, integrity, letting ourselves be defrauded, or going 'under' for the sake of peace,
May we remember the words of the Master:

"You people make yourselves look righteous to others, but God knows your hearts; what people regard highly is an abomination before God!
(Luke 16:15)

שבת שלום
shabbat shalom

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SHAVUOT: The Book of Ruth -- Ethics of a Righteous Gentile.

PAR'SHAT: BEHAR/BECHUKOTAI: Preparing for His Return.

PAR'SHAT EMOR: The principle of Distinction

PAR'SHAT: ACHAREI-MOT/K'DOSHIM: How the Yavneh Sages Solved Their Disputes.

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