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PAR'SHAT HA'AZINU: "Oh, to be a teacher fashionned after the Master ...!"

9/22/2017

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 יערף כמטר לקחי תזל כטל אמרתי כשׂעירם עלי־דשׁא וכרביבים עלי־עשׂב׃ 

May my teaching fall like rain. May my speech condense like dew, like light rain on blades of grass, or showers on growing plants. (Deu 32:2 CJB)

"Words of admonition are analogous to rain. When rain falls on trees and plants, growth is not noticeable immediately. It takes time for rain to have a visible effect. So too with admonition. Very often you will try to improve someone, but you will not see a change in that person. Keep trying. if you are sincere, eventually you will notice an improvement." (Rabbi Bunim of Parshicho). 

I like the analogy given us i Deuteronomy 32:2: 
  • Teaching = rain
  • Speech = dew. 

What really is the difference?
 

The sages teach that Moshe's 'teaching' was not his own. It was  HaShem's Words uttered from the Heavens above "falling like rain". On the other hand, the sages relate the distillation of the dew as the admonitions of the Torah teachers; of their teachings throughout every generation; their advice on how to apply the Words of the Torah in our lives. The teaching comes from HaShem above, the distillation from teachers below. 

This 'distillation' is very important. The Master has compared us to 'sheep'. Sheep are dependent. They need an earthly shepherd who shows them the way to the green pastures and the still waters. As such, we also need earthly shepherds who take us to the green and lush teachings of the Torah and to its still fresh water.  In the days of Ezekiel Hashem rebuked the 'shepherds/teachers of Israel for not doing their jobs. Here is what it says,

The word of Adonai came to me: 
... Tell them, the shepherds, that Adonai Elohim says this: 
'Woe to the shepherds of Isra'el who feed themselves! Shouldn't the shepherds feed the sheep? ... You don't strengthen the weak, heal the sick, bandage the broken, bring back the outcasts or seek the lost; on the contrary, you tyrannize them with crushing force. So they were scattered, without a shepherd, and became food for every wild animal -- ... "I am against the shepherds. I demand that they hand my sheep back to me. I will not allow them to feed the sheep, and they won't feed themselves either. I will rescue my sheep from their mouths; they will be food for them no longer." " 'For here is what Adonai Elohim says: "I am taking over! I will search for my sheep and look after them, myself. ...  They will rest in good grazing grounds and feed in rich pastures on Isra'el's mountains. Yes, I will pasture my sheep; and I will let them rest" says Adonai Elohim. "I will seek the lost, bring back the outcasts, bandage the broken, and strengthen the sick. But the fat and the strong I will destroy -- ...  Wasn't it enough for you to feed on the best pasture and drink from the clearest water? Did you have to trample the rest of the pasture and foul the remaining water with your feet? So now my sheep eat what you have trampled with your feet and drink water fouled by your feet.' Therefore here is what Adonai Elohim says to them: 'I will judge between the fat sheep and the thin sheep. Because you push them with your flanks and shoulders and butt all the weak ones with your horns, till you scatter them in every direction; therefore I will save my flock; ... " 'I will raise up one shepherd to be in charge of them, and he will let them feed -- my servant David. He will pasture them and be their shepherd. 
I, Adonai, will be their God; and my servant David will be prince among them. I, Adonai, have spoken. (Eze 34:1-24 CJB)

This segment speaks for itself. I didn't want to put the whole section in this newsletter, but you can read it yourself in the Tanach. 

*******
Our own impatience is what makes us harsh with people. This impatience is born from pride, arrogance, and a condescending attitude towards others. All in all, as teachers we need to remember that like Moshe, the flock we tend to is not our own, but HaShem's; that we report to Him and that He listens to the cries of the flock against the hard-heartened shepherds. 

The following testimony has been heard from a young man; it is the testimony about a good faithful and patient shepherd: 

"A Rabbi once spoke for three full hours to a young who was not Torah observant trying to convince him that he would attend the yeshiva. The fellow refused. Months later, the young man recalled the argument of the Rabbi and they began making sense to him. Finally, one year later, without having been in contact with that Rabbi, the fellow returned to the Rabbi and enrolled in his yeshiva."
 
The following story is from a personal experience. 
The Levitical feasts are usually a very opportune times to introduce Messianic Judaism to people and at these special times, I am often invited to do so in local Churches. A few years ago I was invited to the prominent First-Baptist Church in our town to teach and lead a Seder for the congregants of that church. I had been invited the year before to teach about it during the Passover season. A week after the event I was sharing the testimony with a friend who then right away reacted, "So that's it; they are probably done with Easter, Christmas, and all that stuff right?" I explained to my friend that these things take time. That like the sower of the parable, we simply sow the seed and that we have to wait. Some seed falls in sincere and honest hearts, while other falls in stony, 'brumbles', or even rebellious hearts. Only time tells. 

My friend's statement made me think deeper though. How many time do we do that with not only Torah students, but with our spouses, our children, our friends, etc ... Forgetting that HaShem may have been speaking to us about it for twenty years before we finally 'got it'. We somehow expect that because we said it, others are to 'get it' right away. This is analogous to wanting to sow a seed on the ground and expect the fruit to immediately appear. 

Let's go to the parable.

 "A farmer went out to sow his seed. As he sowed, some seed fell alongside the path; and the birds came and ate it up. Other seed fell on rocky patches where there was not much soil. It sprouted quickly because the soil was shallow; but when the sun had risen, the young plants were scorched; and since their roots were not deep, they dried up. Other seed fell among thorns, which grew up and choked the plants. But others fell into rich soil and produced grain, a hundred or sixty or thirty times as much as had been sown. 
(Mat 13:3-8 CJB)

The rest of the chapter tells us the interpretation, but this idea of spreading the Word being like a sower was taken up by Paul,

I planted the seed, and Apollos watered it, but it was God who made it grow. So neither the planter nor the waterer is anything, only God who makes things grow --

(1Co 3:6-7 CJB)

In this passage, Paul works like a teamwork. He gave the teaching (Torah); Apollos expounded on the teaching (the dew), BUT, it is Hashem who gave the increase (the growing).

The growing or the results are in essence are. Our business is the teaching and the expounding. We have this promise that,

"As high as the sky is above the earth are my ways higher than your ways, and my thoughts than your thoughts. For just as rain and snow fall from the sky and do not return there, but water the earth, causing it to bud and produce, giving seed to the sower and bread to the eater; so is my word that goes out from my mouth -- it will not return to me unfulfilled; but it will accomplish what I intend, and cause to succeed what I sent it to do." 
(Isa 55:9-11 CJB)

About our teaching and shepherding, blustery Paul also tells us (I suppose from personal experience),
 ... be patient with everyone. 
1Thes 5:14
A congregation leader must be above reproach, he must be 
faithful to his wife, 
temperate, 
self-controlled, 
orderly, 
hospitable and 
able to teach. ...
he must be kind and gentle. 
(1Ti 3:2-3 CJB)

... stay away from stupid and ignorant controversies -- you know that they lead to fights, and a slave of the Lord shouldn't fight. 
On the contrary, he should be kind to everyone, a good teacher, and not resentful when mistreated. 
(2Ti 2:23-24 CJB)


And Ya'akov, the earthly brother of the Master who also became the first leader of the nascent messianic congregation in Jerusalem exhorted with,

.. brothers, be patient until the Lord returns. 
See how the farmer waits for the precious "fruit of the earth" 
-- he is patient over it until it receives the fall and spring rains.
 You too, be patient; keep up your courage; for the Lord's return is near. 
(Jas 5:7-8 CJB)


TEACH, EXHORT, AND HASHEM WILL DO THE REST. 
HIS WORD DOES NOT RETURN VOID.
IT ACCOMPLISHES THE PURPOSE FOR WHICH IT WAS SENT.

SHABBAT SHALOM
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PAR'SHAT V'YELECH: The Ten Songs!

9/15/2017

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As at this season of the year, as we go through the time of repentance of the Fall Feasts, we also rehearse for the time when our Master will return to establish His Kingdom on earth as it is in Heaven under, His rulership and that of His children. As Yochanan the Immerser borrowing from the prophet Isaiah the preparatory messianic words, "Prepare the way of Adonai!", (Is 40:3; Mat 3:3) it is through deep honest repentance and a renewed commitment to obey that we prepare our heart towards the establishment of this Kingdom of Messiah on earth. Similarly, in this parasha Moshe seeks to prepare the heart of the Children of Israel's before their entry into the Promised land.

This preparation took the form of a song, a song that will stand not only as an inter generational time capsule, but as a testimony throughout the ages that Israel is accountable for its action and is fully knowledgeable of the Torah, Its commandments, Its rewards, and Its retributions. 

ועתה כתבו לכם את־השׁירה הזאת ולמדה את־בני־ישׂראל שׂימה בפיהם למען תהיה־לי השׁירה הזאת לעד בבני ישׂראל׃

"Therefore, write this song for yourselves, and teach it to the people of Isra'el. Have them learn it by heart, so that this song can be a witness for me against the people of Isra'el.
(Deu 31:19 CJB)

We learn history through the songs that people wrote. The songs of Israel also tell us of its history. The sages recorded ten such major songs/poems in the Torah. Each contributes to tell of some major event in Israel's history, mainly, military victories through HaShem's Mighty Hand.  I will try to list them here. These all could be seen as microcosms of HaShem's final deliverance of His people at the end of this age, which by Jewish reckoning comes in the backdrop of the Fall Festivals.

1. Psalm 92. THE SONG OF THE SHABBAT which starts with, " It is good to give thanks to Adonai and sing praises to your name, `Elyon, to tell in the morning about your grace and at night about your faithfulness, to the music of a ten-stringed [harp] and a lute, with the melody sounding on a lyre..." 
Psalm 92 is known to be the song for the Shabbat. The song Adam sang after creation was completed. That is why it is part of Friday nigh Kiddush liturgy. The writer of the letter to the first century messianic believers in Israel called, The Book of Hebrews compares entering the Land to entering the Sabbath; a microcosm of entering the Messianic Age.

2. Exodus 15: SONG OF THE SEA which starts with, Then Moshe and the people of Isra'el sang this song to Adonai: "I will sing to Adonai, for he is highly exalted: the horse and its rider he threw in the sea. Yah is my strength and my song, and he has become my salvation. This is my God: I will glorify him; my father's God: I will exalt him ..." 
This song also speaks of Israel's salvation; of its becoming a new nation as they entered the Promised Land, which should have happened in less then six months were it not for the incident of the ten spies.

3. Numbers 21:16-18: SONG OF THE WELL. "From there they went on to Be'er [well]; that is the well about which Adonai said to Moshe, "Assemble the people, and I will give them water." Then Isra'el sang this song: "Spring up, oh well! Sing to the well sunk by the princes, dug by the people's leaders with the scepter, with their staffs!" ... 
In Hebrew, "Well" in this case refers to a source for water. This song was sung as a result of the miracle that HaShem performed to save the Israelites from the Amorites' ambush.  As the Hebrews were preparing to cross the second mountain range of two mountain ranges that bordered the Arnon River, the Amorites hid in caves. Because those who carried the Ark of the Covenant preceded the Israelites, it caused the mountains to sink and the valley to rise, crushing the Amorites in their hideouts in the caves. The Hebrews would not have noticed this if the Well of water which accompanied them did not throw up pieces of the corpses. Thus this miracle of the Well performed by HaShem  resulted in the Hebrews bursting forth in the "Song of the Well" in commemoration of this miraculous event.

4. Deuteronomy 31:30-32;1 THE SONG OF MOSHE. Then Moshe spoke in the hearing of the whole assembly of Isra'el the words of this song, from beginning to end: "Hear, oh heavens, as I speak! Listen, earth, to the words from my mouth! ..." 
This song reflects the vicissitudes of the present and future destiny of Israel, the ups and downs, the rises and the declines. It is not a testimony to the past, but rather a warning for the present and the future. It was sung to a people who were mostly already born into physical freedom, so there was no need for the Hebrews to suddenly rejoice in song as at the "Sea at the Sea", but rather, to listen and hear Moses in a restrained and dour manner. We should listen to this song in the same manner as they.

5. Joshua 12:10-14 THE SONG OF GIVON, (a song taken from the book of Jasher) Then, on the day Adonai handed over the Emori to the people of Isra'el, Y'hoshua spoke to Adonai; in the sight of Isra'el he said, "Sun, stand motionless over Giv`on! Moon, you too, over Ayalon Valley!" So the sun stood still and the moon stayed put, till Isra'el took vengeance on their enemies. This is written in the book of Yashar. The sun stood still in the sky and was in no rush to set for nearly a whole day. There has never been a day like that before or since, when Adonai listened to the voice of a man; it happened because Adonai was fighting on Isra'el's behalf. 
Joshua  exhorted the "sun [to] stand still upon Gibeon in order to enable him to wage war and to defeat Adoni-Zedek, king of Jerusalem and his allies and enable the Israelites to enter Canaan and set up the divisions of land for each tribe as well as establishing This Song was sung by the Prophetess Deborah (or "D'vorah" in Hebrew) after the Hebrew armies defeated the armies of Canaan, led by their general, Sisera. 

6. Judges 5:1-2, THE SONG OF DEBORAH. "On that day D'vorah and Barak the son of Avino`am sang this song: "When leaders in Isra'el dedicate themselves, and the people volunteer, you should all bless Adonai." 
This Song was sung by the Prophetess Deborah after the Israelite armies defeated the armies of Canaan, led by their general, Sisera. Devorah also sings about Yael, the wife of Heber the Keni, who used a spike and a hammer to drive the spike through the head of Sisera while he slept.

7. 1 Samuel 2:1-10: THE SONG OF HANNAH. Then Hannah prayed; she said: "My heart exults in Adonai! My dignity has been restored by Adonai! I can gloat over my enemies, because of my joy at your saving me. "No one is as holy as Adonai, because there is none to compare with you, no rock like our God...." 
Hannah was the mother of the Prophet Samuel. The Song of Hannah calls attention to the "humiliation" and "misery" of a barren woman, namely Hannah herself (1 Samuel 1:11), who confides her pain to HaShem. After her prayers are completed, she is then blessed with a child, Samuel. Essentially, the Song of Hannah is the story of a woman who was barren for a long time and then was blessed with a child. It is comparative to Jerusalem who births He Who shall be the Judge over all the earth!

8. 2 Samuel 22/Psalm 18. THE SONG OF DAVID. David said the words of this song to Adonai on the day Adonai delivered him from the power of all his enemies and from the power of Sha'ul. He said: "Adonai is my Rock, my fortress and deliverer, the God who is my Rock, in whom I find shelter, my shield, the power that saves me, my stronghold and my refuge. My savior, you have saved me from violence..." 
King David recounts the desperate state of his very survival and existence during parts of his long and varied career. After HaShem saved him from the hands of all his enemies and from the hands of Saul the King of Israel prior to David, he sings a song of praise and dedication to the God of his salvation.

9. SONG OF SONG or SONG OF SOLOMON The Ultimate Song, by Shlomo: "[She] Let him smother me with kisses from his mouth, for your love is better than wine..." 
The Song of Songs is traditionally seen to be an allegory for the relationship between HaShem and Israel by utilizing the example of the love between a man and a woman. A careful reading unveils the Messiah coming to his bride who did not open the door for him as swiftly as she should have. The text then tells us that He leaves,leaving myrrh on the door-knob of her house. (Song of Songs 5)

 10. Isaiah 26:2-3 SONG OF MASHIACH. This song has not been sang yet.  It will be sung at the times of Mashiach  after He returns to establish His Kingdom on earth, as it is in Heaven. This song will be sang by the 144.000 redeemed fromthe 12 tribes of Israel, those redeemed as the firstfruit of humanity. (Rev 7 and 14)

Then I looked, and there was the Lamb standing on Mount Tziyon; and with him were 144,000 [12.000 from each tribe Rev 7]who had his name and his Father's name written on their foreheads. I heard a sound from heaven like the sound of rushing waters and like the sound of pealing thunder; the sound I heard was also like that of harpists playing on their harps. They were singing a new song before the throne and before the four living beings and the elders, and no one could learn the song except the 144,000 who have been ransomed from the world.
(Rev 14:1-3 CJB)


Then I saw another sign in heaven, a great and wonderful one -- seven angels with the seven plagues that are the final ones; because with them, God's fury is finished. I saw what looked like a sea of glass mixed with fire. Those defeating the beast, its image and the number of its name were standing by the sea of glass, holding harps which God had given them. They were singing the song of Moshe [Deut 32], the servant of God, and the song of the Lamb [Rev 14:3]: 

"Great and wonderful are the things you have done, Adonai, God of heaven's armies! Just and true are your ways, king of the nations! Adonai, who will not fear and glorify your name? because you alone are holy. All nations will come and worship before you, for your righteous deeds have been revealed." (Rev 15:1-4 CJB)

AMEIN AND AMEIN!

SHABBAT SHALOM


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PAR'SHAT: KI TAVOH.

9/6/2017

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HEBREW NOTE:
Whereas most English text translate the title of this parasha: 'When you enter...', the literal Hebrew says: 'When you come...'. It may not make much difference except for this: 
  • In a previous parasha called 'Bo', Hashem tells Moses to 'come' to Egypt. 
  • The word 'Bo', meaning 'Come'. (Ex 10:1) also translates as 'Go'. 
  • The difference is of geography. When we tell someone, 'go', they go away from us as we are staying put. But when we tell someone 'come', we are telling them to come to us to the place where we are waiting for them.

The parasha this week tells us that:
 יקימך יהוה לו לעם קדושׁ כאשׁר נשׁבע־לך כי תשׁמר את־מצות יהוה אלהיך והלכת בדרכיו׃ 

Adonai will establish you as a people separated for himself, as he has sworn to you, "if you will observe the mitzvot of Adonai your God and follow his ways,"
Deut 28:9

When He commands, "Bo..."  (Ex 10:1), HaShem gives and order. He says, "Follow Me!" or "Walk in my Ways!". 

We are to follow Him. In Ex 10:1, HaShem tells Moshe, "Come to Egypt" because He is already there (Ex 3:8). In the same manner, in Deuteronomy 26:1, He says, 'When you come to the Land...", because He is already there waiting for them. This wording in Exodus 1 projects the idea that the Children of the Children of Israel can take HaShem's promises all the way "to the bank" ror to the Promised Land. They can enter in; He is there, eagerly waiting for them.

Even so today, the messianic promises are coming to a close. As we approach the great second Exodus, the Voice of Messiah is heard from the Land echoing Deuteronomy 26:1, "When you come to the Land ..." to His people in Diaspora. The Voice pleads for His people in Diaspora to look towards the land for their future and that of their children. It also reminds to His people in the land to look towards Him in the Torah.

*******

We are commanded to come in the Land, but this command lies under the same conditions as those given to the Children of Israel who came from the desert. It is disobedience to the Torah that evicted the Children of Israel from the land 2,000 years ago. Part of Yeshua's messianic role was to be the last prophet before the Great Roman Exile, which could have been averted had they listened to His message. As Yeshua came to Jerusalem for this fateful Passover, 

He wept over it, saying, "If you only knew today what is needed for shalom! But for now it is hidden from your sight. For the days are coming upon you when your enemies will set up a barricade around you, encircle you, hem you in on every side, and dash you to the ground, you and your children within your walls, leaving not one stone standing on another -- and all because you did not recognize your opportunity when God offered it!"
(Luk 19:41-44 CJB)


In his teaching to the Galatians, Paul speaks of 'The curse of the Torah'. Christian interpretation has understood this as the Torah being cursed but how could that be when, 

The Torah of Adonai is perfect, restoring the inner person. The instruction of Adonai is sure, making wise the thoughtless. The precepts of Adonai are right, rejoicing the heart. The mitzvah of Adonai is pure, enlightening the eyes. The fear of Adonai is clean, enduring forever. The rulings of Adonai are true, they are righteous altogether, more desirable than gold, than much fine gold, also sweeter than honey or drippings from the honeycomb. Through them your servant is warned; in obeying them there is great reward.
(Psa 19:7-11 CJB)
 
What Paul refers to in Gal 3:10, 13, is not the commandment itself, but the curse that comes upon anyone that disobeys the commandment. Its like a father saying, "If you do such and such, you'll be grounded" It is the same with civic laws. If we do such and such, we go to jail. It is not the rule that is the "curse". The rule itself is for our benefit. The curse Paul refers to is the punishment for disobedience to the rule. ,
   Very often, disobedience carries its own self-evident curse.  "if you eat too much candy, you will have cavities." The Torah teaches us to be kind, loving, forgiving, and to treat others as we would be treated. Disobedience to that carries its own self-fulfilling punishment.
   Some seem to teach a religion void of retribution for sin. We can see where that leads! If sin is not punished, HaShem is not just, but we know that He is just, so there must be retribution for sin. Our reconciliation with HaShem did not come for free by Him "deleting" our iniquities. Somebody did come up and paid our "debt" to HaShem. Anyone who proclaims that redemption is free, should ask Yeshua about it! 

Now, Deuteronomy 27 gives us a list of disobediences which incur a "curse". I comment in between them. Let's go though some of them together. My comments are in capital letters.

 
'A curse on anyone who makes a carved or metal image, something Adonai detests, the handiwork of a craftsman, and sets it up in secret!'
--- IDOLATRY: GIVING THE WORKS OF OUR OWN HANDS A HIGHER PRIORITY THAN OUR DUTY TO HASHEM.               
--- 'IN SECRET': WHILE HYPOCRITICALLY MAKING EXCUSES AND PRETENDING TO LOVE HASHEM FIRST.
 
'A curse on anyone who dishonors his father or mother.' 
--- FOR EXAMPLE: SPEAKING NEGATIVELY OF OUR PARENTS OR IN-LAWS, ESPECIALLY IN FRONT OF OTHERS, SUCH AS BEFORE OUR CHILDREN.

'A curse on anyone who moves his neighbor's boundary marker.'
--- APPROPRIATING GROUND THAT IS NOT OURS; 
---ALTERING THE ESTABLISHED DIVINE LAW
--- EXPECTING PEOPLE TO DO ABOVE AND BEYOND WHAT THEY ARE ABLE TO.
 
'A curse on anyone who causes a blind person to lose his way on the road.' 
--- BEING IRRESPONSIBLE IN TEACHING TORAH, THUS LEADING PEOPLE ASTRAY. 

'A curse on anyone who interferes with justice for the foreigner, orphan or widow.' 
--- HAVING THE SAME AVAILABILITY OF TRUE EQUANIMITY IN JUSTICE FOR THE RICH, THE POOR, AND THE FOREIGNER WHO TAKES REFUGE IN OUR LAND.

'A curse on anyone who has sexual relations with his father's wife, because he has violated his father's rights.' 
'A curse on anyone who has sexual relations with any kind of animal.'
'A curse on anyone who has sexual relations with his sister, no matter whether she is the daughter of his father or of his mother.' 
'A curse on anyone who has sexual relations with his mother-in-law.' NO COMMENT/OBVIOUS

'A curse on anyone who secretly attacks a fellow member of the community.' 
--- WE ARE NOT TO SPEAK EVIL OF PEOPLE BEHIND THEIR BACK.

'A curse on anyone who accepts a bribe to kill an innocent person.'
--- RECEIVING A BRIBE/PAYMENT/BENEFIT TO PHYSICALLY KILL OR DO IT BY PROXY LIKE KING DAVID WITH URIAH THE HITTITE.
--- RECEIVING SOME SORT OF BENEFITS FOR ALLOWING THE CHARACTER ASSASSINATION OF SOMEONE. (Character assassination is very prevalent in both the political and religious world!)

'A curse on anyone who does not confirm the words of this Torah by putting them into practice.' 
--- HERE IS THE CURSE OF GALATIANS 3. What the curse entails is: Deuteronomy 28:15-68.

*******

One day at school I was trying to challenge my school Bible students. I told them, 
"I have the solution for all the worlds social and economic problems. It is simple, it doesn't cost any money, and anybody can do it!"

"All you have to do is live by the 10 commandments. Can you imagine a world where no-one lies, cheat, steals, covets your stuff? A world where everyone obeys their parents and love God? It would be Heaven right? 

SO WHY DON'T WE DO IT? WHY DON'T WE DO IT NOW INSTEAD OF WAITING FOR THE WORLD TO COME? IT IS IN OUR POWER TO DO IT NOW, BUT WE DON'T!"


Our Master Yeshua said that the Kingdom is within us. Why are we therefore waiting for the Kingdom of Heaven to be geographically and politically established on earth in order to follow its social, interpersonal, and spiritual lifestyle? Remember, He waits for us there; He says, "כי תבא  When you come ...'

Let us try to answer this question as we introspect  in preparation for the Fall Festivals.

שבת שלום


As we prepare for the Fall Festivals, it is good to search our hearts, to do what is called in Judaism חשבון נפש the auditing of the soul. 

One of the most heart-searching prayer in the Siddur is the Al-Chet.

As an aid to the auditing of the soul, along with the above midrash, Aish,com provides a very good exploration of the Al Chet prayer that we use as group in our little fellowship in Oregon.

Apply it to your own situation.

You can find it at:
http://www.aish.com/h/hh/yom-kippur/guide/Exploring_the_Al-Chet_Prayer.html


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PAR'SHAT KI TETSEH: The Burden of Burdens.

9/1/2017

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לא־תראה את־חמור אחיך או שׁורו נפלים בדרך
 והתעלמת מהם הקם תקים עמו

"If you see your brother's donkey or ox collapsed on the road, 
you may not behave as if you hadn't seen it; 
you must help him get it up on its feet again.
(Deu 22:4 CJB)

This commandment seems to go along with this other one ...

  If you see the donkey which belongs to someone who hates you lying down helpless under its load, you are not to pass him by but to go and help him free it. (Exo 23:5)

... which is about helping our enemy, not just our countryman or brother

The Hebrew for it is ...  
 כִּי-תִרְאֶה חֲמוֹר שֹׂנַאֲךָ, רֹבֵץ תַּחַת מַשָּׂאוֹ, וְחָדַלְתָּ, מֵעֲזֹב לוֹ--עָזֹב תַּעֲזֹב, עִמּוֹ 

The KJV puts it this way, 
 If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. 

This implies that though our first reaction is not help that person because it is our enemy, it is wrong in the sight of HaShem.

Here are some examples of how the State of Israel applies this commandment today:
  • In '47, though it was a big issue that some did not agree with, Israeli nurses included caring for wounded Palestinians. 
  • Today, while Gaza sends deadly rockets on Israel, Israel takes Palestinian children with heart problems into its hospitals. 
Here is an article that came out in the July 2017 edition of the right-wing leaning Messianic Israeli Magazine: Israel Today 
http://www.israeltoday.co.il/


HEAR AND SEE THIS WONDERFUL NURSE IN THIS VIDEO



Deut 22:4 applies to all, even to those who hate us, even to those who have unjust grievances against us. As the Master said,

"You have heard that our fathers were told, 'Eye for eye and tooth for tooth.' But I tell you not to stand up against someone who does you wrong. On the contrary, if someone hits you on the right cheek, let him hit you on the left cheek too! If someone wants to sue you for your shirt, let him have your coat as well! And if a soldier forces you to carry his pack for one mile, carry it for two! When someone asks you for something, give it to him; when someone wants to borrow something from you, lend it to him. "You have heard that our fathers were told, 'Love your neighbor -- and hate your enemy.' But I tell you, love your enemies! Pray for those who persecute you! Then you will become children of your Father in heaven. For he makes his sun shine on good and bad people alike, and he sends rain to the righteous and the unrighteous alike. What reward do you get if you love only those who love you? Why, even tax-collectors do that! And if you are friendly only to your friends, are you doing anything out of the ordinary? Even the Goyim do that! Therefore, be perfect, just as your Father in heaven is perfect. 
(Mat 5:38-48 CJB)



Our Master used also Deut 22:4 to expose the hypocrisy of certain religious leaders of His days. He said that ...:

  They tie heavy loads onto people's shoulders 
but won't lift a finger to help carry them.
(Mat 23:4)

In other words, not only do they not help others carry their loads, but they heap heavy burdens on others. The Master here does not just refer to actual loads that people have to carry, but midrashically speaking about the fact that they legislated difficult, hard, and complicated halacha which had the effect of discouraging people, especially the hard working common folks with children, from following Torah. The religious leaders of the day failed to make following Torah something enjoyable, as Moshe said, :not too hard! (Deut 30:11)". It is amazing how, even when HaShem gives us something beautiful to enjoy and help, we have to make it something hard and complicated. Why do religious leaders have a tendency to do that? 
  • Does it feed their pride; and makes them appear more religious or intelligent in the sight of others?
  • Does making big issues of small things give them a sense of control over others? 
Of these people, the Master said, 
 ... Blind guides! 
-- straining out a gnat, meanwhile swallowing a camel!
 (Mat 23:24)

Both gnats and camels are not kosher. Yeshua compares this sort of people to the hypocrisy of those who ate so carefully so as not to incidentally swallow a gnat (which would not be kosher), but who at the same carelessly swallow a camel, which is not kosher either! The message is that they, through pride, make big difficulties of small commandments with small consequences, while all the while breaking the big commandments that carry big consequences. What the Master is saying here is that to incidentally swallow something not kosher has negligible retribution, but to put burdens on your neighbor that are so heavy that he gets discouraged from following Torah is a big sin!

Taking the same principle on a domestic level, let's ask ourselves if we do the same thing to, 
  • Our spouses?
  • Our children?
  • Our students,
  • Our co-workers?
  • Our employees?
If we do, we must ask ourselves why do we do that. 

The Master also teaches us that to have a loving, caring ad compassionate attitude is more important than all the offerings in the Book. Rabbi Hillel also taught that and both he and the Master used Hosea 6:6 as proof text for this claim: For what I desire is mercy, not sacrifices, knowledge of God more than burnt offerings. (Hos 6:6; Mat 9:13 CJB)


The Master had an opposite Modus Operandi than these people. He said,

Take my yoke upon you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light." (Mat 11:29-30 CJB)

The yoke the Master refers to here is an expression found in the Talmud that refers to our obligation to Torah commandments. In it we are likened to an ox under the yoke of the Torah. Some people would put heavy wooden uncomfortable yokes on their ox, while others would pad them so it would be comfortable for the animal. What Yeshua implies is that instead of doing like some and making the Torah an object of difficulty and complication, he made it something easy and even helpful.  

The disciples followed suit when they were faced with establishing the format of Torah obedience for the many Gentiles who were joining the movement. To those who wanted to put on the shoulders of the new disciples the burden of the complicated and difficult unnecessary style of obedience of certain leaders, the disciple said, 

... Why are you putting God to the test now by placing a yoke on the neck of the talmidim which neither our fathers nor we have had the strength to bear? No, it is through the love and kindness of the Lord Yeshua that we trust and are delivered -- and it's the same with them."
 (Act 15:10-11 CJB)

Paul also followed in the footsteps of Messiah in these things. As he traveled to the different congregations to teach and to exhort, though people would willingly host him, he made sure not to be a financial burden on the people visited. He accepted gifts and donations, but never a payment or salary as some others did. 

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? 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? Or are Bar-Nabba and I the only ones required to go on working for our living? 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? What I am saying is not based merely on human authority, because the Torah says the same thing --for 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. If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? If others are sharing in this right to be supported by you, don't we have a greater claim to it? But we don't make use of this right. Rather, we put up with all kinds of things so as not to impede in any way the Good News about the Messiah. 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. 
(1Co 9:1-14 CJB)

SO THE LESSON HERE IS TO MAKE SURE THAT WE HELP THOSE WHO CARRY HEAVY BURDENS, FRIENDS OR FOES, TO NOT BE A FINANCIAL BURDEN ON OTHERS, AND COULD WE SAY, TO CHECK OURSELVES, OUR ATTITUDES, CONVERSATIONS AND MANNERS?
 
HOW DO WE SOMETIMES MAKE OURSELVES HEAVY BURDEN ON OTHERS?
  • Through an overbearing personality, talking too much or too loud while in company?
  • Monopolizing attention, or bringing too much attention to ourselves?
  • Sharing too much about our own problems, sickness, and  heavy workload? Maybe by doing so, we are discharging ourselves on someone who is already overloaded, but because they practice not overburdening others, we don't know it. 
If we need help, let's be prayerful who we ask and how we ask. 
Sometimes even, the only person we should unload to is HaShem!


*************

AS WE APPROACH THE FALL FEASTS, 
MAY WE TAKE TIME FOR SERIOUS INTROSPECTION,
INTROSPECTION THAT TAKES US OUT OF OUR COMFORT ZONE.

YESHUA SAID, 

So if you are offering your gift at the Temple altar and you remember there that your brother has something against you, leave your gift where it is by the altar, and go, make peace with your brother. Then come back and offer your gift. If someone sues you, come to terms with him quickly, while you and he are on the way to court; or he may hand you over to the judge, and the judge to the officer of the court, and you may be thrown in jail! Yes indeed! I tell you, you will certainly not get out until you have paid the last penny.
(Mat 5:23-26 CJB)

THOSE PEOPLE WHO HAVE 'SOMETHING' AGAINST US ARE OFTEN PEOPLE FROM THE 'OTHER' CONGREGATION; 'OTHER' RELIGIOUS GROUP; 'OTHER' POLITICAL PARTY.
THEY ARE ALSO OFTEN THOSE CLOSEST TO US SUCH AS EX'S, IN-LAWS, AND KINDRED.



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