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PAR'SHAT B'RESHEET: Made in the Image of God.

10/28/2016

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ויאמר אלהים
 נעשׂה אדם בצלמנו כדמותנו וירדו בדגת הים ובעוף השׁמים ובבהמה ובכל־הארץ ובכל־הרמשׂ הרמשׂ על־הארץ׃ 

 ויברא אלהים את־האדם בצלמו בצלם אלהים ברא אתו זכר ונקבה ברא אתם׃


Then God said, 
"Let us make humankind in our image, in the likeness of ourselves; and let them rule over the fish in the sea, the birds in the air, the animals, and over all the earth, and over every crawling creature that crawls on the earth." So God created humankind in his own image; in the image of God he created him: male and female he created them.
(Gen 1:26-27 CJB)


The sages,  often wondered about that passage.  "What is the 'Image' of Hashem ..." they ask, "... seeing as He is incorporeal?". This led to the idea of the Adam Kadmon, the original 'blue print' that Hashem created for man. The sages referred to this blue print as the 'First Adam' which is alluded to in:
... On it, above it, was what appeared to be a person. (Eze 1:26 CJB)
 and in,
But he exclaimed, "Look! I see four men, not tied up, walking around there in the flames, unhurt; and the fourth looks like one of the gods!" 
(Dan 3:25 CJB)



Paul the emissary also referred to this idea in,
...Adam, the first man, became a living human being; but the last "Adam" has become a life-giving Spirit. 
(1Co 15:45 CJB)
 
Paul was familiar with the Biblical idea of, 'As it is below, so it is above", that the reality below is a representation of the heavenly reality. It is in those terms that Moshe was required to build the tabernacle. As such, we see the basic same representation of the Temple model when we read what prophets such as Ezekiel, and John the Immerser saw when 'invited' to the Throne Room It goes therefore to say that when Hashem created man, He must have used the model of a 'Heavenly Blue-Print', a created Blue-print who is His perfect 'Image'. In those terms, Paul says of created man, 
 For a man indeed should not have his head veiled, because he is the 
image and glory of God

and of woman taken from within man, 
, and the woman is the glory of man.1Co_11:7 CJB

 But this 'man' Adam has become corrupt through sin and disobedience. As such, he lost the glory that he was created with and all of humanity has borne the consequences of it, 
 ... and just as we have borne the image of the man of dust,... 1Co_15:49 CJB

Having resisted all tests and temptations, Yeshua
  ... himself suffered death when he was put to the test, he is able to help those who are being tested now.Heb_2:18 CJB
Even though he was the Son, he learned obedience through his sufferings. 
(Heb 5:8 CJB)

So that He became
...  the visible image of the invisible God.  Col_1:15

... the radiance of the Sh'khinah, the very expression of God's essence, upholding all that exists by his powerful word; and after he had, through himself, made purification for sins, he sat down at the right hand of HaG'dulah BaM'romim. (Heb 1:3 CJB)


Then Paul challenges us who have inherited the infection of Adam's sin to now also take the nature of the Heavenly Adam ... 
... and just as we have borne the image of the man of dust so also we will bear the image of the man from heaven.   
1Co_15:49 CJB

... albeit like Yeshua, probably through the process of learning needed lessons through the agency of suffering. About our present suffering, Paul teaches us not to chaff against it, but weather it is legitimate or not to accept it as the means by which Hashem transforms us into His Image. He, who himself has unjustly suffered at the hands of both the Romans and his Jewish brethren says,
I don't think the sufferings we are going through now are even worth comparing with the glory that will be revealed to us in the future....... 
we know that God causes everything to work together for the good of those who love God and are called in accordance with his purpose; because those whom he knew in advance, he also determined in advance would be conformed to the pattern of his Son, so that he might be the firstborn among many brothers; and those whom he thus determined in advance, he also called; and those whom he called, he also caused to be considered righteous; and those whom he caused to be considered righteous he also glorified!(Rom 8:18-30 CJB)

Ya'akov the earthly brother of the Master concurs with,
Regard it all as joy, my brothers, when you face various kinds of temptations; for you know that the testing of your trust produces perseverance. But let perseverance do its complete work; so that you may be complete and whole, lacking in nothing. (Jas 1:2-4 CJB)

Judaism actually teaches that Hashem, having foreseen the eventual rebellion and downfall of mankind, created Messiah as the antidote for sin, as the way to repentance, even before creation....

"Adonai made me as the beginning of his way, the first of his ancient works. I was appointed before the world, before the start, before the earth's beginnings. When I was brought forth, there were no ocean depths, no springs brimming with water. I was brought forth before the hills, before the mountains had settled in place; he had not yet made the earth, the fields, or even the earth's first grains of dust. When he established the heavens, I was there. When he drew the horizon's circle on the deep, when he set the skies above in place, when the fountains of the deep poured forth, when he prescribed boundaries for the sea, so that its water would not transgress his command, when he marked out the foundations of the earth, I was with him as someone he could trust. For me, every day was pure delight, as I played in his presence all the time, playing everywhere on his earth, and delighting to be with humankind.(Pro 8:22-31 CJB)


Something which John agreed with,
In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things came to be through him, and without him nothing made had being. (Joh 1:1-3 CJB)

John even taught the the 'lamb' was slained before the foundation of the world,
Everyone living on earth will worship it except those whose names are written in the Book of Life belonging to the Lamb slaughtered before the world was founded.(Rev 13:8 CJB)

 
This Image of Hashem that we are meant to recapture is not a physical appearance not something only having to do with clothing, culture, and  lifestyles. Humanity (or 'adam-ity') obviously comprises many different morphologies, races, and cultures, but within it all, of us are made in the Image of Hashem, and we, like Yeshua does, should learn to see the Image of Hashem in each and every individual. It is easy to imagine the 'Image of Hashem' in someone that looks and lives like us, but less natural in someone who belongs to another race, social group, religion, culture, and even sometime political party.  

The way we apply this idea of seeing everyone made in the Image of Hashem is to do acts of chesed חסד kindness such as. The Chofetz Chayim says that, "The very survival of humanity is dependent on chesed/kindness. Every person, without exception [at some time or another] needs the help of his fellow man." How do we show chesed? By, without respect to social, religious, ethnic, or political groups we are willing to: 
  • lend money, 
  • provide a way to get an income, 
  • rejoice with those who rejoice, 
  • mourn with those who mourn, 
  • comfort also those who mourn, 
  • help those who carry a heavy load, 
  • practice hospitality, 
  • care for the sick, 
  • bury the dead.

These are some of the things which help us practice respecting man as the Image of Hashem. Yeshua did say, 
 I tell you that whenever you did these things for one of the least important of these brothers of mine, you did them for me!' (Mat 25:40 CJB)


Yeshua said that to love Hashem and our neighbor, which is done by showing chesed, was the greatest commandment of the Torah, even those upon which the whole rest of the Torah balanced. When defining the concept of these commandments, He gave a story. It was the parable of the Good Samaritan, a man who at his own risks and expenses stopped to rescue another man, a man who actually hated him and considered him the scum of the earth because he was a Samaritan. Yeshua used that concept to teach us about Hashem's love. Why? Because we ourselves were at one time in enmity with Hashem through our sinful nature, but He ...
... demonstrates his own love for us in that the Messiah died on our behalf while we were still sinners [enemies]. (Rom 5:8 CJB)

Yeshua also taught about that perfect heavenly 'Image of Hashem' we are all longing to return to our perfect heavenly nature and one day we will. What does it look like?

"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.' [ACTUALLY NOWHERE IN THE TORAH DOES IT SAY TO HATE YOUR ENEMY. IT ONLY SAYS TO HATE EVIL]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)


You might say, "Patrick Lumbroso is always teaching about the same things...' Yes I do. The Chofetz Chayim taught that the survival of humanity depended on us being able to act towards people in the knowledge that they were created in Hashem's  image; I personally believe that the survival of Hashem's congregation depends on it. If we don't learn this, we are not special at all; we are exactly like the rest of the world. It actually makes the difference between being 'common', or 'holy'. Common is being like the rest of the world; holy/kadosh/קדוש is to be separated by being different in our lifestyles. 

Yeshua teaches,
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! 


MAY WE LEARN TO BE HOLY BY BEING DIFFERENT, 
BY LIVING BY HASHEM'S STANDARD OF PERFECTNESS,
BY SEEING EACH AND EVERYONE CREATED IN HIS IMAGE ...

AND ACT LIKE IT!
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PAR'SHOT SUKKOT V'ZOT HABRACHA" We are elevated when we find merit in others.

10/18/2016

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Picture
 וזאת הברכה אשׁר ברך משׁה אישׁ האלהים את־בני ישׂראל לפני מותו׃ 
This is the blessing that Moshe, the man of God, spoke over the people of Isra'el before his death: 
(Deu 33:1 CJB)

'Like apples of gold in settings of silver is a word appropriately spoken.'

(Pro 25:11 CJB)


 ​This may at first seem like a statement concerning 'a-propos' words, but a deeper look in the original Hebrew of the text reveals a more distinct depth.   

In the original language text, the word 'setting' refers to filigree works. 

  From afar, a filigree work of silver may look like a simple work of silver. But one coming closer will see it made of lacy threads of and through the small holes between the silvery threads, he will see inside what was hidden from his eyes when he stood afar: an apple of pure gold. 
  
 Through these little holes, one is able to see the real secret; beneath the plain silver lies the gold. This proverb then may tell us that right words are words that may at first look seem at first as plain as silver, but when properly hid, they reveal gold apples of wisdom.

Many people also may seem to us like plain filigree works of silver. 
May we take the time to come closer to them and see 
the golden creation they have been created to be.

Many people may seem to us like plain filigree works of silver. 
May we take the time to come closer to them and see 
the golden creation they have been created to be.


When Moshe spoke these words (Deut 33), he could have taken the opportunity to really 'lay it' on the Children of Israel. He was finally done. After all the trouble they had caused him, he could really have told them what he thought. 

He actually did.
But he saw the gold under the silver.

Sages have commented that when he was in front of the Children of Israel, Moshe was the faithful responsible leader who always told them words of exhortation and rebuke that motivated them to be better than themselves. On the other hand, when he spoke with Hashem, Moshe always had very good and positive words about Israel; he always gave a positive report and instead of venting his frustrations, pleaded, even laying his own life for them (Ex 33).  

Moshe did believe Hashem, but he also believed in he Children of Israel. Yes he knew of the future apostasy, but he also knew about the future redemption. 

Anyone can see the faults in others, but it takes a truly great person to discern the good in them. It takes work; it takes discernment  to see the gold behind the plain silver. It is important here to remember that during the reign of King Solomon, Israel was so wealthy that silver was worth like tin today (2 Kings 9:20).


In this chapter (Deut 33, Moshe speaks positive blessings to Israel; he speaks of their future greatness. His greatness is not only in the fact that he does not hold a grudge for the past troubles, but also that he rejoices in the good fortune of others. Whereas he, he who was faithful in all Hashem's House; he who was coined as the 'meekest of all men' was forbidden to enter the Land of his dreams, he rejoiced at Israel's being given what he himself was denied.

In Midrash Rabah 11 we read that Moshe's upper half was Godly, while his lower half was human. I don't know if that is true, but Hashem did mention that the Messiah will be like Moshe (Deut 18:15) and we now know about Yeshua, who was on earth in a human bodily form while endowed with Hashem's Spirit. 

In any case here is how Rabbi Yisrael Salanter explains the midrash rabah 11. He says that concerning himself, Moshe was very spiritual, but when it came to people, he was very human. In Kubos 17a, the Talmud explains it in the following manner. It says that a person must mingle with others so to understand the needs of others. That he himself, should have as few needs as possible, but  all the while understanding the needs of others. Rabbi Salanter continues with saying that a man should have two sets of values: one for himself and one for others. That while he should shy away from honor, he should bestow honor on others. That while he should forgo pleasure, he should strive to provide pleasure to others. That while a person should be humble, he should never humiliate his fellow man.

I heard it said another way. I personally have, like everyone else two eyes. But unlike everyone else, one of them is weak while the other is strong. I should use my strong eyes on myself when I check my own heart, but use the weaker of the two one on others, thus being severe on myself, and lenient on others. Sad to say, we often use our severest judgement on others while being lenient and forgiving on ourselves. This was not Moshe's way. he was hard on himself and saw glory on Israel. 

If this was Moshe's attitude towards the congregation, how much more should we play by the same playbook. Like Hashem, Moshe was able to find the good in the people of Israel. he plead for their reinstatement in Ex 33, and now, in Deut 33 he praises their redemption. 

Moshe played by the same playbook as Hashem who in spite of our sinful state saw enough good in us. to give us Yeshua as a representative. Yeshua must have seen enough good in us to accept. (Would you like in the novel, 'A Tale of Two Cities' give your life for someone else because you thought they deserved it?)

Paul the apostle certainly did see the good in us. Of Israel he said,

...the people of Isra'el! They were made God's children, the Sh'khinah has been with them, the covenants are theirs, likewise the giving of the Torah, the Temple service and the promises; (Rom 9:4 CJB)

And looking to all of our bright future he says, 
I don't think the sufferings we are going through now are even worth comparing with the glory that will be revealed to us in the future.

(Rom 8:18 CJB)

IF HASHEM CAN SEE ALL THAT GOOD AND WORTH  IN ALL OF US, SO SHOULD WE SEE ALL THAT GOOD AND WORTH  IN EACH OTHER.
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PAR'SHAT HA'AZINU: Oh; To be a Teacher/Shepherd like the Master...!

10/14/2016

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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: teaching = rain; speech = dew. What really is the difference? 

The sages teach that Moshe's 'teaching' was not his teaching. It was the uttering of Hashem's Words from the Heavens above and therefore 'falling like rain'. The distillation of the dew, is what they relate to the admonitions of the Torah teachers and their teachings in every generation on how to apply the Words of the Torah in their lives. The teaching comes from Hashem above, the distillation from teachers below. This 'distillation is very important as the Master has compared us to 'sheep'. Sheep are dependant. They need an earthly shepherd who lead them 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. 

Sometimes what makes us harsh is our own impatience 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 listnes 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, 'brumbley', 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 before we came to the 'light', Hashem may have been speaking to us about it for twenty years before we 'got it', we somehow expect that somehow 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 result in essence are none of our business. Our business is the teaching and the expounding, and 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. 
1Th_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)

But 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)

... 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.
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PARASHAT VAYELECH: The Ten Songs.

10/7/2016

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As at this season of the year we rehearse for the time of our Master's return to establish His Kingdom on earth as it is in Heaven under His rulership and that of His children; as through repentance and a renewed commitment to obey we prepare our heart towards the establishment of this Kingdom of Messiah on earth; so in this parasha Moshe prepares the way for the Children of Israel's entry into the Promised land.

This preparation takes the form of a song, a song that will stand not only as an intergenerational 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. In the same manner, the songs of Israel 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 eschatological studies should come in the backdrop of the Fall Festivals.

1. Ps 92. 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..." Ps 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. In Hebrews 3 and 4, the apostle Paul compares entering the Land to entering the Sabbath, a microcosm of entering the Messianic Age.

2. Ex 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, becoming a new nation as they were on their way to enter the Promised Land, which should have happened in less then six months were it not for the incident of the ten spies.

3. Num 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 created to save the Isrsaelites from being ambushed by the Amorites, who hid in caves as the Hebrews were preparing to cross the second mountain range of two mountain ranges that bordered the Arnon River [now known as: Wady Mojib (or Wady el-Mojib)] in what is now Jordan on their way to Canaan after 40 years of wandering in the Sinai Desert. 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 created by Hashem with the Well resulted in the Hebrews bursting forth in the "Song of the Well" in commemoration of this miraculous event.

4. Deut 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.


5. Jos 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 Adona i; 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 establishingThis Song was sung by the Prophetess Deborah (or "Devorah" in Hebrew) after the Hebrew 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. a sanctuary at Shiloh, which served as a holy city and stood for 200 years until the First Temple was built by King Solomon.

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 Sam 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 G-d. 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. 

8. 2 Sam 22/Ps 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. He sings a Song of praise to Hashem and dedicates the Song to Hashem after He saved him from the hands of all his enemies and from the hands of Saul, the King of Israel prior to David.

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.

 10. Is 26:2-3 SONG OF MASHIACH. This song has not been sang yet.  It will be sung during the times of Mashiach or the Messiah, after Mashiach returns to establish His Kingdom on earth, as it is in Heaven. This song will be sang by the 144.000 redeemed Israelites, tjose redeemed as the firstfruit of humanity.

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)

MAY YOU ALL HAVE A MEANINGFUL FAST!
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