Al Ha'Khagim Ve'Al Ha'Ma'vet Free Download kickass no sign up 2019 release 1080i(hd)

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Genre=Mystery, Thriller; countries=USA; rating=4390 votes; average Rating=3,8 / 10; Sophia Takal; runtime=92Minutes. Al Ha'Khagim Ve'Al Ha'Ma'vet free download. Al Ha'Khagim Ve'Al Ha'Ma'vet free download manager. This movie started a bit slowly, but in the end is a great allegory. The movie (written and directed by women) discusses how women who speak up for themselves, or who question traditions and institutions that do them harm, are attacked by those who have a vested interest in perpetuating that very system. And if it seems unrealistic, just check out the response to this movie from men to see just how accurate it really is.
If you like a horror slasher that's a little more sophisticated than a single exceptionally evil man slowly stomping along after topless women, check this out.

The worst movie in 2019.
Worse than charlie's angels (the new one 😜. Jewish Holiday Calendar Note: For site updates, please scroll past this entry.... In the summer there occurs a three week period of mourning that begins with the Fast of Tammuz and ends with Tishah B'Av. The last nine days of this three week period (i. e., from Av 1 until Av 9th) are days of increased mourning. However, after this somber time, the romantic holiday of Tu B'Av, the 15th of Av occurs. Summer ends with the 30 days of the month of Elul, a yearly season of teshuvah (repentance) that anticipates Rosh Hashanah and the fall holidays. The 30 days of Elul are combined with the first 10 days of the month of Tishri to create the Forty Days of Teshuvah that culminate with Yom Kippur. The Summer Holidays: Note that in accordance with Jewish tradition, all holiday dates begin at sundown: Month of Tammuz (begins Friday, June 7th, 2013) Five Sabbaths: Korach, Chukat, Balak, Pinchas, Matot - Masei Fast of Tammuz - Tuesday, June 25th (sunrise to sunset fast) Three Weeks of Sorrow - June 25th - July 15th Month of Av (begins Sunday, July 7th, 2013) Four Sabbaths: Devarim ( chazon), Vaetchanan ( nachamu), Eikev, Re'eh Nine Days of Mourning (first 9 days of Av: July 7th - 15th) Tishah B'Av - Monday, July 15th (i. e., the 9th of Av; 25 hour fast) Tu B'Av - Sunday, July 21st (i. e., 15th of Av) Month of Elul (begins Monday, August 5th, 2013) Four Sabbaths: Shoftim, Ki Teitzei, Ki Tavo, Nitzavim - Vayeilech Forty Days of Teshuvah (from Elul 1 until Tishri 10, Yom Kippur) The Day of Creation - Elul 25 (Friday, August 30th) June 2013 Updates The Eyes of the Heart... 06. 30. 13 (Tammuz 22, 5773) The Hebrew word for "seeing" (ra'ah) is related to the word for "fear" (yirah), suggesting that when we really see life as it is, we will be filled with wonder and awe over the glory of it all. Every bush will be aflame with the Presence of God and the ground we walk upon shall suddenly be perceived as holy ( Exod. 3:2-5). Nothing will seem small, trivial, or insignificant. It is in this sense that we are to serve the LORD with "fear and trembling" (φόβοv καὶ τρόμοv), that is, with an inner awareness of the sanctity and sacredness of life itself ( Phil. 2:12-13). Da lifnei mi atah omed. Sin puts us to sleep, numbs our minds and hearts, and blinds us to the radiance of divine revelation. When we see life as it is, with the "eyes of the heart" ( Eph. 1:18), we will be filled with wonder and awe over the glory of it all. "Fearing" ( יִרְאָה) and "seeing" ( רָאָה) will be linked and unified. Open the eyes of my heart, O LORD... Parashiyot Mattot-Masei (מטות־מסעי) [ This week's Torah reading ( Mattot - Masei) concludes the Book of Numbers. ] 06. 13 (Tammuz 22, 5773) Last week's Torah portion ( Pinchas) ended with a description of the central sacrifice required at the Tabernacle, namely, the daily sacrifice of a male lamb with unleavened bread and wine (i. e., korban tamid: קָרְבַּן תָּמִיד). This ongoing sacrifice portrayed the great Lamb of God, the offering of which represented God's "food, " or what "feeds" His heart. In addition to this daily offering, additional sacrifices for Shabbat, the new moon, and the other festivals of the Jewish year were also specified... This week's first Torah reading ( Mattot) continues with the LORD giving laws regarding the making of vows (nedarim). After these various laws were defined, the Israelites were commanded to wage war against the Midianites for seducing the people to sin at the incident of "Baal Peor. " During the ensuing battle, the wicked sorcerer Balaam was killed, as well as five tribal kings of the land of Midian. The portion ends with the tribes of Reuben, Gad, and half of the tribe of Manasseh settling east of the Jordan River, in the territories formerly occupied by the Amorite kings Sichon and Og. The second Torah portion for this week (i. e., Masei) provides the boundaries of the land of Canaan that were to be initially occupied by the Israelites. Note that these borders are not the same as those described earlier to Abraham (see Gen. 15:18-21), since that area will be given to Israel only after the Messiah returns to establish Zion during the Millennial Kingdom (see Ezek. 47:15-48:35). During that time, Jerusalem will be the center of the earth and renamed Adonai Shammah ( יְהוָה שָׁמָּה), "the LORD is there. " While the earlier promise that Israel would occupy 'from the Nile to the Euphrates' awaits its complete fulfillment, in this portion the description of the promised land is restricted to "the land of Canaan according to its borders" ( Num. 34:2-13), that is, to the local region occupied by the seven Canaanite nations living there at the time of the conquest under Joshua. Parashat Masei is traditionally read near the new moon of the month of Av, in anticipation of the nine days of mourning (for the lost Temple) that precede Tishah B'Av -- the saddest day of the Jewish calendar (the month of Av begins Sunday, July 7th, and Tishah B'Av occurs nine days later, on Monday, July 15th at sundown). The Mishnah states, "As [the month of] Av enters, we diminish joy, " and the Gemara states, "All who mourn the destruction of Jerusalem will merit the celebration of her rebirth" (Ta'anit 30a). Mourning the loss of the Temple is appropriate until Messiah comes and restores it. Masei is read at this time to proclaim hope that soon Jerusalem will be rebuilt and the promises made to the Jewish people will be completely fulfilled. Since the Book of Deuteronomy is mishneh Torah - a "retelling of Torah, " it may be said that the Torah of Moses ends with these final portions, and by extension, with ongoing yearning for Zion. That is why we always read these portions during the Three Weeks of Sorrow, since we remember our present state of exile. And so it continues to this day as we await the return of our Messiah Yeshua to establish the Kingdom of God here on earth. When someone dies, there is a grieving process you can go through that leads to closure. In Jewish tradition, this process involves the stages of shivah, sheloshim, and avelut - a full year of grieving over the loss of a loved one. If, however, it's uncertain that someone has in fact died, there is no end to mourning. We see this Jacob's life after his son Joseph suddenly disappeared: Jacob wasn't certain of his son's death, and therefore he mourned for years and years. He continued to mourn because he still held hope that his son lived. For this very reason do we both mourn and yet hold hope during the Three Weeks of Sorrow and Tishah B'Av. We mourn over the loss of what could have been, yet we hold hope in the restoration of Jerusalem, the "City of the Great King" ( Psalm 48:2, Matt. 5:35) by the hand of Yeshua our Messiah. May that day come soon, and in our time. Amen. Note: This week's Torah portion concludes Sefer Bamidbar, or the "Book of Numbers. " Whenever we finish reading the book of the Torah, we traditionally recite three special words: Chazak, chazak, ve'nitchazek, meaning "be strong, be strong, and we will get stronger. " You can download the "Table Talk" for each of these portions here: Torah "Table Talk" for Mattot (PDF Download) Torah "Table Talk" for Masei (PDF download) The Call from Above... 06. 28. 13 (Tammuz 20, 5773) Have you heard the "upward call of God in Yeshua the Messiah" ( Phil. 3:14)? This "upward call" (τῆς ἄνω κλήσεως) is the invitation from above, the sound of the heavenly Voice, beckoning you to enter the "high country" of the world to come. As Yeshua said, "I am from above (ἐγὼ ἐκ τῶν ἄνω). " Our true identity is not found in this world and its vain philosophy. The cross brings these things to an end, as we "cross over" from the realm of the dead to the realm of life ( Gal. 6:14)... "Seek the things that are above (τὰ ἄνω ζητεῖτε) where the Messiah is seated at the right hand of God; focus your thoughts on the things above - not on things here on earth - for you have died, and your life has been hidden with Messiah in God. Then when the Messiah, who is your life, appears, you too will appear with him in glory" ( Col. 3:1-4). The great commandment is always Shema - listen - and heed God's Voice: "And your ears shall hear a word behind you, saying, "This is the way, walk in it, " when you turn to the right or when you turn to the left ( Isa. 30:21). At any given moment of our day, then, we can attune ourselves to hear the "upward call" and come "boldly before the Throne of Grace" ( Heb. 4:16). The world knows nothing of this realm and is enslaved by appearances and the delusions of this realm, olam hazeh. As Yeshua said, "To you it has been given to know the mysteries of the kingdom of heaven, but to them it has not been given" ( Matt. 13:11). The Spirit always says, "Come, my people, enter your chambers, and shut your doors behind you" ( Isa. 26:20). The LORD beckons: "Call to me and I will answer you, and will tell you great and hidden things that you have not known" ( Jer. 33:3). And I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, "Come up here, and I will show you... " ( Rev 4:1). "I have come home at last! This is my real country! I belong here. This is the land I have been looking for all my life, though I never knew it till now... Come further up, come further in! " - C. S. Lewis (The Last Battle) Keeping Vigilant... 06. 13 (Tammuz 20, 5773) Reading the news of this evil world turns my stomach and tempts me to walk in fear... Yeshua forewarned of the moral depravity that would pervade mankind just before the time of his return: "Because lawlessness (i. e., ἀνομία, from -α ('not') + νομος, 'torah') will be increased, " he said, "the love of many will grow cold (i. e., ψύχομαι, 'be extinguished')" ( Matt. 24:12). Note the link between Torah and love: true love requires respect for God's authority, for without that the divine image is disfigured and desecrated. People today do not respect God's authority; they cast off restraint and walk in the perversity of their own darkened hearts.... Likewise the Apostle Paul said the "End of Days" ( אַחֲרִית הַיָּמִים) would be marked by "times of peril" (καιροὶ χαλεποί) because people would become increasingly narcissistic, self-absorbed, infatuated with their own self-importance, abusive toward others, disrespectful to elders, ungrateful, heartless, unforgiving, without self-control, brutal, treacherous, and so on ( 2 Tim. When Paul said "times of peril, " he used the same word (χαλεποί) that described the character of the demonaics mentioned in Matthew 8:28. Therefore, in light of the spiritual war that rages all around us, it is vital that we remain firmly rooted in what is real by taking hold of our identity and provision as children of God. "God has not given us the spirit of fear, but of power ( גְּבוּרָה / δύναμις) and of love (ἀγάπη), and of a "sound mind" (σωφρονισμός), i. e., a "delivered" mind, "healed" from carnal fears ( 2 Tim. 1:7). We are not to be troubled like the world that lives in terror of man, nor are we to crave "security" from the vain devices of mere men ( Jer. 17:5). No - we must look to God Almighty, the Master of the Universe. He alone is our Refuge and Defense, the One who gives us steadfast love in the midst of these storms. "For you yourselves are fully aware (i. e., ἀκριβῶς οἴδατε, "you carefully know") that the Day of the LORD ( יוֹם־יְהוָה) will come like a thief in the night" (see Matt. 24:42; 2 Pet. 3:10; Rev. 3:3; 16:15). While people are saying, "There is peace and security, " then sudden destruction will come upon them as labor pains come upon a pregnant woman (i. e., the birthpangs of Mashiach: חֶבְלֵי מָשִׁיח), and they will not escape. But you are not in darkness, brothers, for that day to surprise you like a thief" ( 1 Thess. 5:2-4). Note that a characteristic of this season will be a emphasis on peace and "security, " that is, setting up a ubiquitous security grid that will monitor people... In light of this, "let us not sleep, as others do, but let us keep awake and be sober.. having put on the breastplate of faith and love, and for a helmet the hope of salvation (ἐλπίδα σωτηρίας). For God has not destined us for wrath, but to obtain deliverance through our Lord Yeshua the Messiah" ( 1 Thess. 5:6-9). True and False Zeal... [ The following entry concerns this week's Torah reading, parashat Pinchas. Please read the Torah portion to "find your place" here. 27. 13 (Tammuz 19, 5773) There are many people who are entirely sincere in their convictions, but they are sincerely wrong... In the time of the Second Temple, for instance, the Zealots despised the rule of Rome. Their political hatred caused them to blindly regard anyone who didn't share their passion as a personal enemy. In one of the great tragedies of Jewish history, these zealots actually killed more Jews than did the Romans themselves! And how many Christians these days "kill" relationships with other believers because of their particular zeal regarding some doctrinal question? I am not suggesting that doctrine is unimportant, but before you pick up that sword to do the business of Pinchas, you might do well to consider your heart's attitude... We need to be careful with our passions. There is a "false zeal" that leads to estrangement and confusion. Withholding love from others is ultimately grounded in an appeal to God as the administrator of Justice. It is an appeal to God as Elohim ( אֱלהִים), not as YHVH ( יהוה), the Compassionate Source of Life. If we insist on our rights, we appeal to principles of justice, i. e., to God as the Lawgiver. But if we intend to have God be the Judge of others, we must appeal to Him to be our own Judge as well. If we have an unforgiving spirit toward others, we will not be forgiven ( Matt. 6:15); if we are judgmental toward them, we ourselves will be put on trial; if we are cruel and ungiving toward them, we will experience life as hellish, miserable and mean. This reciprocal principle of Kingdom life appears throughout Jesus' teaching. According to your faith, be it done unto you ( Matt. 9:29). Note: For more on this important topic, see " Parashat Pinchas: God's Greater Zeal. " Righteousness of God... 06. 13 (Tammuz 19, 5773) "For many walk (πολλοὶ γὰρ περιπατοῦσιν)... as the enemies of the cross of Messiah (τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ χριστοῦ). " Paul's statement is directed to those who profess faith in Yeshua. Those who minimize the need for the cross invariably stress the importance of "religion, " of good works, and even of the supposed virtue of faith... The cross, however, scandalizes the aspirations of human pride by presenting the righteousness of God ( צִדְקַת אֱלהִים), not the righteousness of men. The message of deliverance is not about how good you are, but about how good God is. Test yourself: In what are you trusting for eternal life? Salvation is "of the LORD, " which means that it is His work done for the glory of the Name above all Names. As Jonah the prophet testified: "Those who cling to empty vanities forsake their own mercy... " מְשַׁמְּרִים הַבְלֵי־שָׁוְא חַסְדָּם יַעֲזבוּ וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה־לָּךְ אֲשֶׁר נָדַרְתִּי אֲשַׁלֵּמָה יְשׁוּעָתָה לַיהוָה me�sha�me�rim � hav�lei � shav' � chas�dam � ya�a� zo �vu va�a�ni � be�kol � to�dah � ez�be�chah-lakh a�sher � ne� dar �ti � a�sha� lei �mah � ye�shu� a �tah � la�do�nai "Those who cling to empty vanities forsake their own mercy; but I with the voice of thanksgiving will sacrifice to you; what I have vowed I will pay: Salvation belongs to the LORD! " ( Jonah 2:8-9) Like Jonah we first must be "swallowed up" in consciousness of our own rebellion before we realize we are undone, that we are without remedy apart from God's direct intervention and deliverance. We start there - in the "belly of the fish" - and later are resurrected to go forth by God's mercy and grace. Likewise we first see ourselves as undone and go to the cross, finding pardon and given the power of the ruach HaKodesh to live unto God according to the truth. But note that the imperatives of the New Testament are directed to the new nature given to us by God, and not to the old nature that has been crucified and done away. We are admonished to live in accordance with the truth of what God has done for us through the Moshia', the Savior. You are a new creation, therefore be who you are in the Messiah! Thus says the LORD: "Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the LORD. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit" ( Jer. 17:5-8). "Not everyone who says to me, 'Lord, Lord, ' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven" ( Matt. 7:21). And what is the will of the Father but to trust in Messiah for life ( John 6:40)? "What must we do, to be doing the works of God? " Yeshua answers: "This is the work of God, that you believe in the One whom he has sent" ( John 6:28-29). The Torah of God centers on Messiah. On that day many will say to me, 'Lord, Lord, did we not... do many mighty works in your name? ' And then will I say to them, 'I never knew you; depart from me, you workers of lawlessness' ( Matt. 7:22-23). From this we see that works - even those done in the name of Messiah - are insufficient for life, and that something more is needed. And how you understand what that "something more" is makes all the difference.... Perfected Strength... 06. 13 (Tammuz 19, 5773) "Have you not known? Have you not heard? The Eternal One, the LORD, is the Creator of the ends of the earth ( בּוֹרֵא קְצוֹת הָאָרֶץ). He does not faint nor grow weary; his understanding is unsearchable. He gives power to the faint, and to him who has no might he increases strength" ( Isa. 40:28-29). Human reason has no objection that God can impart strength, but it objects that strength is found in those who are broken and weary � that is, to those mortally wounded in the battle against evil. The principle of the self-life, the ego, religious observance, "doing the law, " etc., is a spiritual dead-end. The word is this: God gives strength to the weary, to the faint, to those who are without potency or power. But this means that we first must be emptied, broken, and stripped of our self-sufficiency before the strength of God is manifest in us: "My power is made perfect (τελειοῦται) in weakness" ( 2 Cor. 12:9). God's way is first to break us, to make us weaker and weaker, so that he can then fill us with the miraculous divine nature. Like all sacrifices that were brought to the altar, we must pass through death to life by means of our union with the Messiah at the cross... It is only after the cross that it may be said, "It is no longer 'I' who lives; now it is Messiah who lives His life in me. " There is indeed strength, power, and victory � but such comes after the cross, after we reckon carnal energy as useless. Not by might, nor by power, but by My Spirit, says Adonai Tzeva'ot. נתֵן לַיָּעֵף כּחַ וּלְאֵין אוֹנִים עָצְמָה יַרְבֶּה no�tein � la�ya�ef � ko �ach u�le�ein � o�nim � otz�mah � yar�beh "He gives power to the faint, and to him who has no might he increases strength" ( Isa. 40:29) Where we read, "Messiah who loved me and gave himself for me" ( Gal. 2:20), we emphasize the object of God's redeeming love; we stress that this word is being spoken to "me, " and that Messiah's love is poured out "for me. " But how can we justify doing so, in light of the innumerable souls that have been brought forth in the world? The Mishnah asks, "Why was man created alone? " and answers so that each person must say the world was created for me. "Whoever destroys a soul, it is considered as if he destroyed an entire world; and whoever saves a soul, it is considered as if he saved an entire world... " The Very First Word... 06. 26. 13 (Tammuz 18, 5773) Do you see how the very first of the Ten Commandments, namely, the mitzvah to accept and receive the LORD as your God ( Exod. 20:2), implies faith in everlasting life and resurrection from the dead? When the LORD says, Anokhi Adonai Elohekha ( אָנכִי יְהוָה אֱלהֶיךָ) - "I AM the LORD your God" - he invites you to join the life that He Himself lives, that is, Eternal Life... He is the "Living God" ( אֱלהִים חַיִּים), the Source and LORD of all Life. And just like the other Ten Commandments, this one is spoken in the second person singular: I AM the LORD of you (singular). When you hear "I AM the LORD your God" as personally spoken to you, then you are made a child of eternal promise, and even should heaven and earth melt away in fervent heat, you keep faith that nothing can separate you from the care and love of your heavenly Father ( Rom. 8:31-39). The Ten Commandments may be summarized this way: 1) "I am your only Deliverer, the One who loves and personally choses you; 2) love me exclusively; 3) regard my love as sacred; 4) keep trusting in me; 5) honor your life and its history. Do no harm to others: 6) forsake your anger, 7) abandon your lust, 8) renounce your greed, and 9) abhor all lying. Finally, 10) refuse to envy others or to compare yourself with them... Know that you belong to me and that you are entirely accepted. Love others as you are also loved. " He Gives Greater Grace... 06. 13 (Tammuz 18, 5773) "For though the LORD is exalted, He regards the lowly, but the haughty He knows from afar" ( Psalm 138:6). Yea, God opposes the proud but gives grace to the humble ( James 4:6). And who are the humble but those keenly aware of their own nothingness - the despised, the needy, and the rejected of men? The LORD justifies the ungodly by faith; He hears their cry for deliverance "from the depths"; he creates them anew yesh me'ayin, "out of nothingness, " by making them into a "new creation" ( בְּרִיאָה חֲדָשָׁה) through the agency and power of the Holy Spirit ( Rom. 4:17; 2 Cor. 5:17). O praise Adonai Oseinu, the LORD God our Maker, for he looks upon the lowly, he is near to nishberei lev, the brokenhearted, and he binds up their wounds... כִּי־רָם יְהוָה וְשָׁפָל יִרְאֶה וְגָבהַּ מִמֶּרְחָק יְיֵדָע ki � ram � Adonai � ve�sha�fal � yir�eh ve�ga� vo �ah � mi� mer�chak � ye�e�dah "For though the LORD is exalted, He regards the lowly, but the haughty He knows from afar. " ( Psalm 138:6) Hebrew Study Card Again, just as the LORD made the world yesh me'ayin, "out of nothing, " so His creative power continues unchanged. God is able to take a dead heart, a heart of stone, and make it tender and soft through the breath of His Spirit... Therefore His eyes look upon the lowly, the humble, the poor in spirit, but He disregards those who lift themselves up in pride. Indeed, the LORD resists the proud and repays their scorn with scorn: "With the scorners he is scornful, but to the lowly he gives grace" ( Prov. 3:34). Those who mock the idea of sin and arrogantly exalt themselves will be held in derision, but of those who find grace it is written, "Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers, but his delight is in the Torah of the LORD, and in His Torah he meditates day and night" ( Psalm 1:1-2). Indeed it is a severe mercy, a weighty grace, that is bestowed to us, friends... אִם־לַלֵּצִים הוּא־יָלִיץ וְלַעֲנָוִים יִתֶּן־חֵן im � la�lei�tzim � hu � ya�litz ve�la�a�navim � yiten � chen "With the scorners He is scornful; but to the lowly he gives grace. " ( Prov. 3:34) When Yeshua quoted of the Haftarah from the prophet Isaiah in the synagogue, saying: "The Spirit of the Lord GOD is upon me ( רוּחַ אֲדנָי יְהוִה עָלָי), because the LORD has anointed me ( מָשַׁח יְהוָה אתִי) to bring good news to the humble ( לְבַשֵּׂר עֲנָוִים); he has sent me to bind up the brokenhearted ( לַחֲבשׁ לְנִשְׁבְּרֵי־לֵב), to proclaim to the captives, liberty ( לִשְׁבוּיִם דְּרוֹר), and to the bound ones, release from their chains; to proclaim the time of the LORD's favor" ( Isa 61:1-2a; see Luke 4:12-13), he did not continue reading the passage to include the "Day of the Vengeance of our God" (i. e., the time of the Great Tribulation, or Yom Adonai) nor the Day of Zion's Comfort (i. e., the time of the final redemption and the establishment of the Messianic kingdom). Messiah's first advent as ben Yosef is to save and extend the time of grace; after this comes the second advent as ben David, when the judgment of the nations takes place and the King of God rules over the earth. The Day of the LORD draws near, friends. May God help us be ready... Hunger of the Heart... [ The following entry concerns this week's Torah reading, parashat Pinchas. 13 (Tammuz 18, 5773) As I've discussed elsewhere on the site, the great revelation of the Torah at Sinai focused on the giving of the mizb'each (altar) to Israel. However -- as our Torah portion this week makes clear-- the central sacrifice upon this altar was the daily sacrifice (i. e., korban tamid: קָרְבַּן תָּמִיד) of a defect-free male lamb with unleavened bread (matzah) and wine. The LORD calls this "My offering, My bread... " (see Num. 28:1-8). In other words, the service and ministry of the Mishkan (i. e., Tabernacle) constantly foreshadowed the coming Lamb of God who would be offered upon the altar "made without hands" to secure our eternal redemption ( Heb. 9:11-12). The sacrifice of the Lamb represents "God's food, " a pleasing aroma, for it most satisfied the hunger of His heart ( Eph. 5:2). Indeed, the obedience of Yeshua to the death upon the cross represents God's hunger for atonement, or "at-one-ment, " since it restored what was lost to Him through sin, namely, fellowship with human beings. God could never be satisfied until He was able to let love and truth be reconciled: חֶסֶד־וֶאֱמֶת נִפְגָּשׁוּ צֶדֶק וְשָׁלוֹם נָשָׁקוּ che �sed ve�e�met nif� ga �shu, tze �dek ve�sha�lom na� sha �ku Sometimes we say that we "hunger for God, " but it is vital to remember that it is God who first hungers for us. God desires our love and fellowship. He comes to seek fruit among the trees - but does He find any? He walks in the cool of the day, calling out to us, but are we attuned to hear His voice? Do we accept the invitation to be in His Presence? When God "knocks on the door of your heart" to commune with you, what "food" will you be serving? ( Rev. 3:20). Every day we are given an opportunity to "feed God" through expressing faith, hope, and love. Ultimately it is our obedience to the truth is what "feeds" Him: "Behold, to obey is better than sacrifice, and to hearken than the fat of rams" ( 1 Sam. 15:22). Note: For more on this subject, see " The Hunger of the Heart. " Prayer for this hour... 06. 25. 13 (Tammuz 17, 5773) Many of us are hurting, Lord, and we sometimes feel alone in our struggle... This world seems so senseless, so brutal, and so evil at times; we feel powerless, overwhelmed, and even sick inside... We look to You, O God, and for your mercy and power. Help us to accept what we cannot change and to completely trust in Your great healing, despite the sickness of the world around us. Remind us that though we cannot change the world, we are given grace to sustain our trust in You, our glorious and merciful Healer. And may we never be ashamed; may we never grow bitter; may our sorrows lead us from strength to strength. And may this time of testing lead us to greater wisdom, to compassion, and finally back to You. The Chofetz Chaim once said, "With faith there are no questions; without faith, there are no answers, " which is to say that trusting in God's love ultimately gives rest to our relentless questions, whereas no amount of answers will ever suffice the heart that refuses to trust. Having faith doesn't mean pretending to have all the answers, of course, but it affirms � even in the absence of understanding, in dark moments, in the midst of sorrow or pain � that hope is real, love is what matters most, and that God will never, ever fail us... Note: Today is the 17th of Tammuz - a date that marks the start of the "Three Weeks of Sorrow" leading up to the tragic holiday of Tishah B'Av. Click here for more information. Reading with Breath... 06. 13 (Tammuz 17, 5773) The question has been asked why the Torah was written without vowels, punctuation marks, and so on. The lack of vowels implies that we must bring breath (i. e., ruach, spirit) to our reading of the words; the lack of punctuation implies that we must be humble and rely on others to help us read with understanding. In other words, we must bring the "sighs" of our heart to the text and be open-minded to receive revelation. We need the power of the Holy Spirit to read correctly, and the Holy Spirit reveals the Living Word and glory of Yeshua: "It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life" ( John 6:63). Note: The ancient Greek New Testament manuscripts did not use capital letters, punctuation, or "chapter and verse" numbers, though they did include vowel letters as part of the Koine Greek alphabet. Nevertheless, the same lesson applies as well: we need the Holy Spirit and humility to read the texts correctly... Yeshua the Living Torah 06. 13 (Tammuz 17, 5773) Yeshua is the Living Torah ( תּוֹרַת חַיִּים) and its spiritual Light ( Prov. 6:23), for through Him we are able to see ( John 8:12). The numeric value of the word "lights" (i. e., אורות) is 613, the traditional number of commandments enumerated in the written Torah. Yeshua is the inner light and meaning of all that the written Torah says; indeed, He is the goal (i. e., τέλος, "purpose" or "reason") of all that the Torah teaches and the means of attaining righteousness for all who trust in Him ( Rom. 10:4). Obedience to God is its own reward, since we are given more light as we obey: "If you know these things, happy are you if you do them" ( John 13:17). Interestingly, the Hebrew word for "darkness" (i. e., choshekh: חשֶׁךְ) uses the same letters to spell both the verb "to cringe" (i. e., kachash: כָּחַשׁ) and the verb "to forget" (i. e., shakhach: שָׁכַח). Indeed Yeshua warned us, "Not everyone who says to me, 'Lord, Lord, ' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? ' And then will I declare to them, 'I never knew you; depart from me, you workers of lawlessness" ( Matt. 7:21-23). This is why we say, "Blessed are You, LORD our God... who sanctifies us with His commandments... " The giving of the commandments is a gift that enables us to walk in the righteousness of life ( 1 John 2:29). We don't "have to" do the commandments of God, but what a happiness it is to do so! כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר ki ner mitz�vah, ve'to�rah ohr, ve� de �rekh cha �yim to�che�khot mu�sar It is clear from Scripture that while we are not saved by means of law-keeping, we are not excused from doing acts of righteousness. God did not "waste His breath" revealing the principles of righteousness to the Jewish people, and therefore we are to "study to show ourselves approved unto God" ( 2 Tim. 2:15). The "law of the Spirit of life in Yeshua" ( תּוֹרַת רוּחַ הַחַיִּים בְּיֵשׁוּעַ) empowers to serve God according to a new principle of freedom. After all, true freedom doesn't mean doing "whatever you want, " but rather means the power to choose contrary to the demands of your lower nature. We "put off" the old self and "put on" the new ( Eph. 4:22-24). It is the divinely imparted "new nature" that gives us the power to "put to death" the old self by reckoning it crucified with Messiah ( Gal. 2:19-20). Obedience to the Torah of Yeshua leads to further revelation, just as disobedience to it leads to further darkness ( Matt. 13:12). Yeshua is only the "Author of Eternal Salvation" for those who heed and obey Him ( Heb. 5:9). "If we live by the Spirit, let us also walk by the Spirit" ( Gal. 5:25). L'Shem Shamayim... 06. 13 (Tammuz 17, 5773) "And when the other disciples heard [that James and John sought prominence], they were indignant" ( Mark 10:41). But why were they aggrieved except that they sought the same glory for themselves? The faults we see in others usually mirror our own... If your brother offends you, test your own heart to see where you share his fault... Or do you seek reward for your service to God alone? Do you request a "chief seat" at His table? Any "reward" in the truest sense must include empathy and service for the benefit of others. Heavenly rewards are never gained through self-promotion but through losing yourself in the father's business ( Luke 17:10). We don't make old wine from new... What good is any "reward, " after all, if it were gained at the expense of your brother or sister? Is such praiseworthy? We can only look past ourselves and see others when we understand that we are in as much need of God's mercy as they are... It is natural enough to want a blessing, but check your heart: the Apostle Paul was willing to himself be accursed for the sake of the well-being and blessing of his own brothers ( Rom. 9:3). Pinchas and Isaac... [ The following entry concerns this week's Torah reading, parashat Pinchas. 24. 13 (Tammuz 16, 5773) The name "Phinehas" (i. e., Pinchas: פִּינְחָס) shares the same numeric value ( gematria) as the name "Isaac" (i. e., Yitzchak: יִצְחָק), which suggests that just as Isaac was willing to be sacrificed in obedience to God (i. e., during the Akedah), so Pinchas was willing to die for his zeal. Note further that Pinchas' passion turned away the wrath of God and established a covenant of an "eternal priesthood" ( כְּהֻנַּת עוֹלָם), a phrase that shares the letter value as the word be'acharit ( בְּאַחֲרִית), a term that means at the "end of days" ( Gen. 49:1; 1 John 2:18). To string this together, we see a connection between Isaac and Pinchas, both of whom picture Yeshua our Messiah. Isaac is a picture of the Lamb of God, of course, and Pinchas pictures the zeal that grafts the heart into the everlasting priesthood of God. The Hebrew gematria reveals that the priesthood of Yeshua that brings everlasting peace is the "end of days" priesthood for humanity, and there is no other. Just as Pinchas was "grafted in" to the priesthood of Israel, so those who belong to Messiah are the "grafted in" priesthood for the end of days, chaverim... כִּי־קִנְאַת בֵּיתְךָ אֲכָלָתְנִי וְחֶרְפּוֹת חוֹרְפֶיךָ נָפְלוּ עָלָי ki � ki�nat � be�te�kha �a�cha� la �tni ve�cher�pot � cho�re� fe �kha � na�fe�lu � a�lai "For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me. ( Psalm 69:9) Parashat Pinchas - פינחס [ The following entry concerns this week's Torah reading, parashat Pinchas. 13 (Tammuz 16, 5773) Last week's Torah portion ( Balak) concerned the evil King Balak and the wicked prophet Balaam, but this week's portion is about the heroic zeal of Pinchas (Phinehas), the late-born grandson of Aaron the priest, to whom the LORD awarded a brit kehunat olam ( בְּרִית כְּהֻנַּת עוֹלָם), a "covenant of a perpetual priesthood. " As I hope you will see, Pinchas pictures the Messiah Yeshua, and the covenant of priesthood given to him is a picture of the greater priesthood after the order of Malki-Tzedek. Jewish tradition says that when Aaron and his sons were commissioned as the exclusive priests of Israel ( Exod. 40:12-15), the office applied only to themselves and their future descendants. Since Aaron's grandson Pinchas had already been born at the time the promise was given, however, he did not automatically receive this honor, especially since his father Eleazar (the son of Aaron) was married to an "outsider" -- namely, the daughter of Yitro (also called Putiel, Exod. 6:25). This explains Rashi's statement that the other tribes mocked Pinchas. How dare this "son of an outsider" kill a nassi (prince) of Israel (i. e., Zimri), especially since Pinchas' mother was regarded as an idol worshipper! The LORD honored Pinchas' zeal, however, and overruled the tribalism of the Israelites, and he was therefore elevated to be a priest with special honor before the LORD. God looks at the heart, chaverim, and is able to make those who have zeal for Him true priests of the LORD! You don't have to be born Jewish to impress the LORD God of Israel, since He's "no respecter of persons" ( Rom. 2:11). Not only can He create spiritual children of Abraham from the stones of the ground ( Matt. 3:9; Luke 3:8), but He can turn someone considered a non-Jew (by the rabbis, anyway) into a highly honored priest of Israel ( 1 Pet. 2:9-10). Indeed, many descendants of Pinchas later became the most faithful of the High Priests of Israel during the First Temple period. Note that according to one midrash, when Zimri and Cozbi (the Midianite princess) were cavorting, they actually ran inside the Tabernacle compound itself, directly past Moses and the people who were weeping at its entrance ( Num. 25:6)! Pinchas then took a spear from the Tabernacle guards and followed after them. When he caught up with them within the Tent of Meeting itself, he pierced them through ( Num. 25:7-8). After this, thousands of men from the tribe of Simeon ran in after him, seeking to kill him. Pinchas was in such a state of terror that "his soul left him" and the souls of Nadav and Abihu (Aaron's deceased sons) entered his body -- and by this means he became a Kohen. Parashat Pinchas (like parashat Emor in Leviticus) also includes mention of all of the (sacrifices of the) mo'edim ( holidays) given to Israel (Num. 28). These include the daily (tamid), weekly (Shabbat), monthly (Rosh Chodesh) sacrifices, as well as the sacrifices assigned to the special holidays: Passover, Shavuot, Rosh Hoshannah (Terumah), Yom Kippur, Sukkot and Shemini Atzeret. Remembering the joys of the Temple and the special celebrations of the Jewish people are thought to add a contrast to the otherwise somber time of reflection during the Three Weeks of Sorrow. The Star Still Leads... [ The following entry concerns this week's Torah reading, parashat Balak. 21. 13 (Tammuz 13, 5773) "There shall come a star out of Jacob... " Amazingly, Balaam � who may have been the forebear of the "magi of the east" ( Matt. 2:1-2) � foresaw the coming of the Messiah: "I see him, but not now; I behold him, but not near: a star shall come out of Jacob ( כּוֹכָב מִיַּעֲקב), and a scepter shall rise out of Israel" ( Num. 24:17). Balaam's prophecy described the coming of the Messiah and his reign in two distinct aspects: "A star from Jacob shall lead the way (i. e., דָּרַךְ), " this refers to Messiah's first coming as the way of life ( John 14:6), "and a scepter shall ascend ( וְקָם שֵׁבֶט) from Israel, " this refers to Messiah's second coming to establish the kingdom after the final redemption. Here is the Hebrew prophecy for you to hear: אֶרְאֶנּוּ וְלא עַתָּה אֲשׁוּרֶנּוּ וְלא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל er� e �nu � ve�lo � at�tah a�shu� re �nu � ve�lo � ka�rov da�rakh � ko�khav � mi�ya�a�kov ve�kam � she �vet � mi�yis�ra�el "I see him, but not now; I behold him, but not near: a Star shall come out of Jacob, and a Scepter shall rise out of Israel" ( Num. 24:17) The story of Balaam took place "out of view" of the Israelites, which teaches us that the LORD our God is always at work - even among our enemies - for our blessing and ultimate good... No weapon formed against God's people shall prosper, and every tongue that speaks in judgment shall be made to stammer out praise. "He who vindicates us is near; who will contend with us? " Indeed, "who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Yeshua the Messiah is the one who died -- more than that, who was raised -- who is at the right hand of God, who indeed is interceding for us" ( Rom. 8:33-34). Those of faith understand history - including the End of Days - as the expression of God's sovereign and providential hand. The gracious Savior always works "all things together for the good" of those who are trusting in Him. Keep pressing on by faith, trusting in God's protection and care for you... Shabbat Shalom! Abiding in Him... 06. 13 (Tammuz 13, 5773) Yeshua used the allegory of a vine and its branches to illustrate how we are to be spiritually connected to Him: "I am the true Vine, and you are the branches, " he said ( John 15:1-6). The purpose of the branch is to be a conduit of the life of the vine. We derive our identity, life and strength from being made part of Yeshua's life, His vision, and His purposes... In Hebrew, this idea is called devakut ( דְּבָקוּת) which means "cleaving" to God bekhol-levavkha ( בְּכָל־לְבָבְךָ), "with all your heart, " and bekhol-nafshekha ( בְּכָל־נַפְשְׁךָ), "with all your soul, " and bekhol-me'odekha ( בְּכָל־מְאדֶךָ), "with all your being... " Cleaving to God is the essence of the great commandment to love the Lord given in the Shema. We are able to so cleave to God in Yeshua because God does a miracle and gives us lev chadash, a new heart to serve Him. We love Him because He first loved us ( 1 John 4:19). Whether Yeshua is living in you (and you are living in Him) is the most important question of your life upon which everything else ultimately depends. He appeals to each heart of faith: "Live in me, and I will live in you" ( John 15:4). The Shout of the King... [ In our Torah portion this week ( Balak), we read how Balaam intended to curse the Israelites, but God "took hold of his tongue" and made him bless the people instead... 13 (Tammuz 13, 5773) In his second oracle delivered from the summit of Pisgah ( Num. 23:18-24), Balaam reaffirmed that the LORD would never revoke his blessing from Israel ("God is not a man that he should lie... ") and went on to say that "God has not perceived iniquity in Jacob nor toil in Israel: the LORD his God is with him ( יְהוָה אֱלהָיו עִמּוֹ), and the shout of a King is in him" ( Num. 23:21). The sages say that phrase "the shout of a king" ( תְּרוּעַת מֶלֶךְ) can also be translated as "the breaking of a king, " referring to king Messiah who would break the nations ( תְּרעֵם) with a rod of iron ( Psalm 2:9). However, the "breaking" of King Messiah would first be offered for the iniquities of the people ( John 4:22) and then would come the final breaking of the nations at the time of the final redemption. In a sense, Israel "carried" the Lamb of God from Egypt... Plastic Words and Covetousness [ The following entry concerns this week's Torah reading, parashat Balak. 20. 13 (Tammuz 12, 5773) A common characteristic of false teachers (like Balaam) is that they are inwardly covetous, though they carefully cloak themselves as godly and pious... Of such the Apostle Peter says, "in their greed they will exploit you with 'plastic words' (πλαστοῖς λόγοις) to make merchandise out of you" ( 2 Pet. 2:3). This suggests they "mold" their speech to exploit (or to suit) their listeners, plastering over what they really believe, and using words with elastic meaning to deceive others... Such teachers therefore appeal to the flesh, to human pride, by scratching the "itch" people have to feel superior toward others, and therefore they often find their audience among the insecure, the weak, and the vulnerable... Because they are covetous - always wanting more � they invariably seek positions of power, authority, fame, and of course they crave wealth to fund their "entitled" lifestyle. Peter says such false teachers make "merchandise" out of you, that is, they regard you as a commodity, an article of exchange, a coin in their pocket... They are not really there for you, though they appeal to you to be there for them, or for the sake of the "little children" or some other cause they will exploit for their advantage. "Beware of false prophets, " Jesus warned, "who come to you in sheep's clothing (literally, "the skins of sheep, " ἐν ἐνδύμασι προβάτων), but who inwardly are ravenous wolves. You will recognize them by their fruits" ( Matt. 7:15; cp. 2 Pet. 2:1). However, because they come in disguise, pretending to be "children of light, " we must be all the more vigilant. On the one hand, we must beware of those who "wrap themselves in a tallit" (legalists) and teach that we should come under the yoke of the law ( Matt. 23:15), and on the other hand, we must beware those who deny or minimize words of the holy Torah, and who falsely claim that the way to heaven is "broad, " and that we therefore have licence to walk after the desires of our own hearts (antinomianists). We must use discernment, chaverim. The LORD allows false teachers in our midst to test our hearts: "For there must be factions among you in order that those who are genuine among you may be recognized" ( 1 Cor. 11:19). Therefore we must "test the spirits" to see if they are "of God, " that is, whether they focus on the righteousness of God given exclusively through Yeshua, the "narrow way that leads to life" - or whether they focus on something else. The Ruach HaKodesh always centers the heart on the glory of God revealed in Yeshua ( John 16:14; 1 Cor. 2:2, etc. ). The Doctrine of Balaam... [ The following entry concerns this week's Torah reading, parashat Balak. 13 (Tammuz 12, 5773) The "doctrine of Balaam" (ἡ διδαχή Βαλαάμ) is the wicked strategy of enticing others to sin by encouraging them to "eat food offered to idols" and to engage in sexual immorality ( Rev. 2:14). This was how Balaam was able finally to curse the Israelites at Baal Peor, after all (see Num. 25:1-10; 31:16). In short, Balaam's doctrine was one of "syncretism, " advocating a mindless "tolerance" that arrogantly claimed that all religions are equally true, and therefore all are equally false... Such "tolerance" is a charade for moral and spiritual nihilism that lends itself well to political fascism. In ancient Rome, official "tolerance" led to the brutal intolerance of the "Imperial Cult" where the power of the State (represented by the Emperor) was worshiped. In our age, the doctrine of Balaam first entices people to "eat food offered to idols, " that is, to partake of the irrational dogma of "absolute tolerance" and unthinking universalism. After opening the heart to accept such idolatry, sexual immorality is the natural expression, a consequence of debasing doctrinal promiscuity. God sets us free from the slavery of surrounding culture to become a witness of the truth. Assimilating with this world and its political ideals is spiritual adultery. Do not fool yourself: Whoever makes himself a friend of the world is an enemy of God ( James 4:4). With the world system as it now is, I wonder how close we are to the appearance of the prophesied "Man of Sin, " the Messiah of Evil who is to come... Surely the Greek and Roman Emperors who deified themselves prefigured his coming. All-Pervasive Glory... 06. 19. 13 (Tammuz 11, 5773) Look at the sky often, for it is the "daily bread of the eyes. " We can see something of the awesome mystery of God's eternal power by considering the vast expanse of the cosmos that surrounds us all: "The heavens tell the story of the glory of God, and the sky above proclaims the work of his hands; Day after day it speaks out; night after night it reveals His greatness" (Psalm 19:1-2). הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד־אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ יוֹם לְיוֹם יַבִּיעַ אמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה־דָּעַת ha-sha� ma �yim � me�sa�pe�rim � ke�vod � El, u�ma�a�seh � ya�dav � mag�gid � ha�ra� ki �a; yom � le�yom � ya� bi �a � o�mer, ve� lai �la � le� lai �la � ye�cha�veh � da �at "The heavens recount the glory of God, and the sky above proclaims the work of His hands. Day after day it speaks out; night after night it reveals His greatness. " ( Psalm 19:1-2) Download Study Card A sense of wonder and mystery is central to faith, since "the last step of human reason is the confession that there are an infinite number of things that are beyond it" (Pascal). Just as human reason ultimately points beyond itself, so faith points beyond itself to the Lord as the Source and the End of all mystery, beauty, goodness, love, and truth... The idea of mystery is not a confession of ignorance as much as it is an awareness of the inherent sanctity of life and of the ultimate triumph of love.... Faith believes that everything will ultimately be healed by God's overarching will, through which the universe is sustained and made intelligible to us. Therefore, Da lifnei mi attah omed: "Know before whom you stand! " We are constantly surrounded by an ongoing procession of the glory of God ( Isa. 6:3). May the Lord our God help us open our eyes to see... The Sacred Name of God... 06. 13 (Tammuz 11, 5773) God's Name means "Amen" and "faithfulness. " The "Name above all other names" is Yeshua, the embodiment of God's great attributes of chesed (love) and tzedek (justice). In the cross of Yeshua is fulfilled the prophecy: "Love and truth meet; righteousness and peace have kissed" ( Psalm 85:10), and at the cross God is revealed as both "just and the justifier" of the ungodly who trust in Messiah for righteousness ( Rom. 3:25). God first revealed the meaning of His Name to Moses after the sin of the Golden Calf, when Israel was in a state of brokenness and teshuvah: YHVH ( יהוה) means "merciful and gracious, longsuffering, and abundant in love and truth" ( Exod. 34:6). Where it says, "you have made great upon all your Name your Word" ( Psalm 138:2), we see that Yeshua the Messiah, the Utterance and the Breath of God made flesh, is the highest revelation of the Name of God ( Phil. 2:9-11, Isa. 45:23). אֶשְׁתַּחֲוֶה אֶל־הֵיכַל קָדְשְׁךָ וְאוֹדֶה אֶת־שְׁמֶךָ עַל־חַסְדְּךָ וְעַל־אֲמִתֶּךָ כִּי־הִגְדַּלְתָּ עַל־כָּל־שִׁמְךָ אִמְרָתֶךָ esh�ta�cha�veh � el � hei�khal � kod�she�kha ve�o�deh � et � she� me �kha al � chas�de�kha � ve�al � a�mi� te �kha ki � hig� dal �ta � al � kol � shim�kha � im�ra� te �kha "I bow down toward your holy temple and give thanks to your Name for your love and your truth, for you have made great upon all your name your Word. " ( Psalm 138:2) In this verse note that the "holy temple" ( הֵיכַל) refers to the Mishkan, not the Temple in Jerusalem, since it had not yet been built, and therefore it rightly refers to the Divine Presence that dwells among man, i. e., to the Messiah himself ( John 1:1;14). God first revealed the meaning of His Name to Moses after the sin of the Golden Calf, when Israel was in a state of brokenness and teshuvah: God's Name YHVH ( יהוה) means "merciful and gracious, longsuffering, and abundant in love and truth" ( Exod. Where it says, "you have made great upon all your Name your Word, " we see that the greatness of Messiah, the Utterance and Breath of God made flesh, the highest revelation of the Name of God. The relationship between a name (i. e., shem: שׁם) and a thing (i. e., davar: דּבר) is of fundamental importance in the Jewish thought. In the Hebraic mindset, naming and being are linked together to form a unity. The name of something represents its essence, power, and purposes. The Name of the LORD, for instance, stands for God's character and reputation demonstrated by his saving acts and merciful deeds. Regarding the revelation of the Faithful Word of God it is written, "This Yeshua ( יֵשׁוּעַ) is the stone that was rejected by you, the builders, which has become the cornerstone (i. e., rosh pinnah: ראשׁ פִּנָּה). There is salvation (i. e., yeshuah: יְשׁוּעָה) in no one else, for there is no other name ( אֵין שֵׁם אַחֵר) under heaven given among men by which we must be saved" ( Acts 4:11-12). Reviewing the Message... 06. 13 (Tammuz 11, 5773) Where it is written, "I have been crucified with Messiah: It is no longer 'I" who live, but Messiah who lives in me, " we understand this "I" to be the self identified under the covenant of the law, separate from Messiah, and subject to the principle of self-justification. This "I" apart from God no longer lives, but rather a new identity, a new "I" is made alive by trusting in Yeshua, "who loved me and gave himself for me" ( Gal. 2:20). "For I through the law died to the law (ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον) so I might live to God" ( Gal. 2:19). We have a new "identity" through our union with Messiah, we are "new creations, " and our lives are now forever bound up in His invincible life. We no longer look to ourselves, but to the miracle of "Messiah who lives in me. " We walk in righteousness by yielding to the abiding righteousness of Yeshua in our daily lives... It is always good to review the message of the gospel.... Man's way is to attempt to reform his nature, to strive to follow the law, to resist the impulse to lust and sin, to create "good karma, " and so on, whereas God's way is not to make us stronger and stronger, but rather to make us weaker and weaker - by crucifying the old nature. Messiah "in me" abolishes the law (understood as the principle of self-justification), condemns sin in the flesh (by dying on the cross), and kills the power of death itself (by means of his resurrection)... " Yeshua didn't die a painful and bloody death on the cross to save sinful flesh but rather to become sinful flesh in exchange for the sinner who trusts in Him ( 2 Cor. 5:21). That's the essence of the gospel (εὐαγγέλιον), the power of God's salvation. On some mysterious level, the exchange of our sin with Messiah's righteousness is "ontological, " meaning that it has real being, energy, and reality. Therefore we do not attempt to crucify ourselves, but instead accept that we already have been crucified by the agency of the Spirit of God. Consider the miracle of God's great love for you: "He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us (χαρίζομαι) all things? " ( Rom. 8:32). Therefore by faith in God's indomitable love, "let the peace of God ( שְׁלוֹם הָאֱלהִים) rule in your hearts" ( Col. 3:15). Note: Please remember that "Torah" ( תּוֹרָה) does not mean "law... " Followers of the Jewish Messiah love the Torah and will always honor its message... The Enigma of Balaam... 06. 13 (Tammuz 11, 5773) What are we to make of the enigmatic character of Balaam? Was he a prophet or a puppet of God? Nehama Leibowitz (1906-97) notes two essential differences between Balaam and the Hebrew prophets. First, Balaam sought special visitations and visions, building altars and performing rituals to "force" the prophetic spirit. The Hebrew prophets, on the other hand, never engaged in these sorts of activities to hear from the LORD, and many were reluctant messengers, convinced of their own nothingness. Second, the Hebrew prophets cautiously spoke in the name of the LORD ("thus saith the LORD... ") to authenticate their message, but Balaam took credit for his visions, flamboyantly describing himself as a great "seer" with special powers. Based on Joshua 13:22 (which describes him as a sorcerer), it is likely that Balaam was given a temporary gift of prophecy, perhaps like the "witch of Endor" was allowed to temporarily communicate with the dead ( 1 Sam. 28:7-20). In other words, God raised up Balaam to demonstrate his authority over the powers of darkness and to reassure Israel of God's ongoing protection of his people.... In the New Testament, Balaam is regarded as one who desired to corrupt others for his own personal gain. The Apostle Peter does not call him the "son of Beor" but "son of Bosor" (τοῦ Βοσόρ), a play on the Hebrew word basar ( בָּשָׂר), the flesh, implying that he was a "son of carnality" who enticed of Israel to sin at Baal Pe'or (see 2 Pet. 2:15; Num. 31:16). Peter further described him as a spiritual hireling who loved the "wages of unrighteousness" (μισθὸν ἀδικίας ἠγάπησεν), and who was willing to sell his spiritual "services" without regard for the truth ( Num. 22:7, Deut. 23:4-5, 2 Pet. He knew he should not prophecy about Israel, but he so loved the prospect of reward and the flattery of men that he justified his venture into darkness. "An evil eye, a haughty spirit, and a lusting soul - these are signs of disciples of the wicked Balaam" (Avot 5:22). For more on this topic, see " The Way of Balaam " in the parashah summary links. Note: The Hebrew word melekh ( מֶלֶךְ) means "king" and shares the same letter value as the word lemech ( לֶמֶךְ), a name that means "powerful, " but can also mean "fool. " The sages reasoned that since the letter Mem represents the brain ( מוֹחַ) or thought ( מַחֲשָׁבָה), and the letters Lamed-Kaf refers to the kidneys ( כליות), a king is one who uses right thinking to rule the heart ( מ-לך), but a fool reverses the order and makes thinking a servant of the passions and the lower nature... Therefore Balaam was properly regarded as a fool. He is Faithful and True... [ The following entry concerns this week's Torah reading, parashat Balak. 18. 13 (Tammuz 10, 5773) It is encouraging to understand that despite the repeated failures of the Israelites in the desert, the LORD never let go of his people... Indeed, as the story of Balaam reveals, if a spiritual enemy would secretly arise to curse Israel, God would take the sorcerer "by the tongue" to evoke God's blessing instead ( Deut. 23:4-5). As Balaam himself attested: "there is no sorcery (i. e., nachash: נַחַשׁ) against Jacob, no divination (i. e, kesem: קֶסֶם) against Israel" ( Num. 23:23). Unlike scheming Balaam, who was willing to say whatever people wanted to gain temporal reward, God is "not a man that he should lie, nor a son of man, that he should change his mind" ( Num. 23:19). What the LORD has promised he will invincibly perform: His word is full of integrity and truth: "The grass withers, the flower fades, but the word of our God will stand forever" ( Isa. 40:8). The God of Israel is forever faithful in his love, and no one can overrule his desire ( Num. 23:20; Rom. 11:29). לא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלא יַעֲשֶׂה וְדִבֶּר וְלא יְקִימֶנָּה lo � ish � el � vi�kha�zev u�ven � a�dam � ve�nit�ne�cham ha�hu � a�mar � ve�lo � ya�a�seh ve�dib�ber � ve�lo � ye�kim� me �nah "God is not man, that he should lie, nor a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it? " ( Num. 23:19) Download Study Card Ein od milvado: There is no real power apart from God. As Yeshua said, "Behold, I give to you authority over sorceries (i. e., nechashim: נְחָשִׁים) and scorpions, and over all the power of the enemy, and nothing shall hurt you" ( Luke 10:19). Blessing of Inner Peace... [ In our Torah portion this week ( Balak), we read how Balaam intended to curse the Israelites, but God "took hold of his tongue" and made him bless the people instead... 13 (Tammuz 10, 5773) It is remarkable that the traditional morning blessing recited at synagogues around the world begins with words attributed to Balaam, the enigmatic and self-styled prophet: Mah Tovu: "How lovely are your tents, O Jacob; your dwelling places, O Israel! " ( Num. 24:5). The sages say that the word "tent" ( אהֶל) refers to the inner life � how we really feel inside � whereas the word "dwelling" ( מִשְׁכָּן) refers to the outer life - our place or circumstances. Together, the inner and the outer mark the quality of our lives, but the inner is the starting point, since we must first learn to live in peace with ourselves. This is vital: we must first tolerate our shortcomings and practice compassion toward our frail humanity... This is sometimes called shalom ba'bayit, "peace in the home" (of the self). Such inner peace is the greatest of blessings, since without it we will cling to pain, fear, and anger, thereby making us unable to find our place at the table in God's kingdom of love. מַה־טּבוּ אהָלֶיךָ יַעֲקב מִשְׁכְּנתֶיךָ יִשְׂרָאֵל mah � to �vu � o�ha� le �kha � Ya�a�kov mish�ke�no� te �kha � Yis�ra�el "How lovely are your tents, O Jacob, your dwellings, O Israel" ( Num. 24:5) Note: For more on this, see the Mah Tovu Blessing pages. Blessing of the Good Eye... 06. 17. 13 (Tammuz 9, 5773) "The one who utters a blessing is blessed; the one who utters a curse is cursed" (Ruth Rabbah). This does not mean that we walk about blessing others in a formulaic (i. e., insincere) way as much as it expresses the great truth that as we are within, so we are without: as we forgive, so we are forgiven; as we give, so we receive... But we can't give to others what we have not received, and that means first of all learning to see how we are loved by God, despite ourselves. We must use ayin tovah, the "good eye" for the sake of our own inner peace. We must extend to ourselves "good will" and compassion before we can offer it to others. If you can't yet love yourself, ask the Lord to help you begin by not hating yourself, by turning away from the fear that hides behind your anger. As Rashi wisely said, "hatred causes a person to forget his identity. " Curses turned to Blessings... [ In our Torah portion this week ( Balak), we read how Balaam intended to curse the Israelites, but God "took hold of his tongue" and made him bless the people instead... 13 (Tammuz 9, 5773) God can turn curses into blessings... For example, Joseph was blessed despite the ill-will of his brothers: "You devised evil against me, but God devised it for good" ( Gen. 50:20). Note that the same Hebrew verb ( חשׁב) is used to describe both the evil intent of the brothers and the good intent of the Lord. This teaches us that God overrules the malice of men to effect his own good purposes, and therefore we can rightfully affirm gam zu l'tovah ( גַּם זוּ לְטוֹבָה), "this too is for good" ( Rom. 8:28). Underlying the surface appearance of life (chayei sha'ah) is a deeper reality (chayei olam) that is ultimately real, abiding, and designed for God's redemptive love to be fully expressed. Resist the temptation, therefore, to judge by mere appearances. Forbid your troubles to darken the eye of faith. Do not unjustly judge God's purposes or try to understand His ways. As the story of Balaam shows, God makes even the wrath of man praise Him ( Psalm 76:10). "Then God opened Balaam's eyes, and he saw the Angel of the LORD ( מַלְאַךְ יְהוָה) standing in the way, with his drawn sword in his hand. And he bowed down... " ( Num. 22:31). Indeed, every knee will bow to the LORD our God and Savior ( Isa. 45:22-23; Phil. 2:10-11). פְּנוּ־אֵלַי וְהִוָּשְׁעוּ כָּל־אַפְסֵי־אָרֶץ כִּי אֲנִי־אֵל וְאֵין עוֹד בִּי נִשְׁבַּעְתִּי יָצָא מִפִּי צְדָקָה דָּבָר וְלא יָשׁוּב כִּי־לִי תִּכְרַע כָּל־בֶּרֶךְ תִּשָּׁבַע כָּל־לָשׁוֹן pe�nu � e�lai � ve�hiv�va�she�u �kol �af�sei � a �retz ki � a�ni � El � ve�ein � od bi � nish�ba�ti � ya�tza � mi�pi � tze�da�kah da�var � ve�lo � ya�shuv ki � li � tikh�ra � kol � be �rekh � ti�sha�va � kol � la�shon "Turn to me and be saved, all the ends of the earth! For I am God, and there is no other. By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: "To me every knee shall bow, every tongue shall swear allegiance" ( Isa. 45:22-23) We find comfort that the schemes of the wicked are subject to the sovereign purposes of the LORD our God. Ein od milvado ( אֵין עוֹד מִלְבַדּו) - there is no power that can be exercised apart from God's consent and overarching will... Indeed all authority on heaven and earth belongs to Yeshua, the "the Ruler of the Kings of the earth" ( עֶלְיוֹן לְמַלְכֵי־אָרֶץ). As it is written, "All the nations you have made shall come and worship before you, O Lord, and shall glorify your name" ( Psalm 86:9). Parashat Balak - פרשת בלק [ The following entry concerns this week's Torah reading, parashat Balak. 16. 13 (Tammuz 8, 5773) This week's Torah portion (Balak) is named after an evil Moabite king ( בָּלָק) who sought to curse the Jews by enlisting the help of an Midianite "seer" named Balaam ( בִּלְעָם). King Balak's plan was to use occult powers and magic against the Israelites before they reached the Promised Land. Similar to the delicious irony that befell the villain Haman in the Book of Esther, King Balak's scheme was upended, and the curse he sought to put on the Jewish people was repeatedly pronounced as a blessing by the prophet Balaam instead. An exasperated Balak finally dismissed the prophet from his service, but before departing from the dejected king, Balaam ironically prophesied the destruction of the Moabites and the victory of God's people. But who was this mysterious prophet named Balaam? According to Jewish tradition, Jacob's wicked uncle Laban had a son named Beor ( בְּעוֹר), who became the father of Balaam. In other words, the "cursing prophet" Balaam was none other than the grandson of Laban: Note that the name "Beor" first appears in connection with a king of Edom (Gen. 36:32), which suggests that Balaam might have once been a king of the Edomites (i. e., the descendants of Esau). Further note the phonetic similarity to Peor. If Beor and Peor are the same, then Balaam was actually a prophet of Baal Peor, a local Semitic god. Balaam was regarded as a great seer, magician and an adept in the occult. He had an "evil eye" and drew the spirit of demons to anything he gazed upon (Avot 5:22). His notoriety made him famous, and powerful people asked him to invoke curses on their enemies. The Talmud (Sanhedrin 106a) states that Balaam became so famous as a magician that he later became a chief advisor to Pharaoh. It was Balaam who advised the new Pharaoh to enslave the Israelites and to afflict them with brutal taskmasters ( Exod. 1:8-11). For more information about the identity of Balaam, see the entry entitled, " The Curses of Balaam. " Shabbat "Table Talk" for Balak (PDF Download) Beauty for Ashes... [ The following entry concerns this week's Torah reading, parashat Chukat. 14. 13 (Tammuz 6, 5773) The ashes of the red heifer represented the death and sacrifice of something extremely rare, valuable, and precious. The ashes were mixed with "living water" ( מַיִם חַיִּים) to reveal the truth that though the end of all flesh is but dust and ashes, the Spirit gives cleansing and life. Indeed the word ashes ( אֵפֶר) may be rearranged to spell both cure ( רַפֵא) and beauty ( פְאֵר). The author of the book of Hebrews argues from the lesser to the greater: If the sprinkling of water mixed with the ashes of a red heifer purify the flesh from contamination with physical death, how much more does the blood of Messiah purify the soul from the deeds that cause spiritual death? ( Heb. 9:13-14). Indeed, because of Yeshua's sacrifice we are given "beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, " that we may be called oaks of righteousness, the planting of the LORD, that He may be glorified ( Isa. 61:3). Shabbat Shalom! Note: Please remember this ministry in your prayers, and especially for John, who deals with chronic pain issues. Thank you... Blessing of Yearning... 06. 13 (Tammuz 6, 5773) In the busyness of the day, in anxious murmurings of the heart, Lord, I have missed you... in my haste, I have lost sight of you; I have heeded voices of fear; I have sought after my own way... Dear LORD God, leave me not, neither forsake me - despite my wandering, despite the ambivalence of my soul, for "whom have I in heaven but you, " and to whom shall I turn for life in this world? I have no good apart from You... Help me escape the vanity and deceit of my own heart; help me to focus on what is real. Let not this day be lost to triviality; let it not be marked by unuttered prayer or lost passion for heaven. "As a deer longs for streams of water, so my soul longs for you, O God. I thirst for God, for the living God. When shall I come and appear before God? " (Psalm 42:1-2). Grant me this blessed hunger and thirst for you; impart holy desperation and longing for you alone; turn my heart to seek you bekhol levavkha, with all my heart... כְּאַיָּל תַּעֲרג עַל־אֲפִיקֵי־מָיִם כֵּן נַפְשִׁי תַעֲרג אֵלֶיךָ אֱלהִים צָמְאָה נַפְשִׁי לֵאלהִים לְאֵל חָי מָתַי אָבוֹא וְאֵרָאֶה פְּנֵי אֱלהִים ke�a�yal � ta�a�rog � al-af�kei � ma �yim ken � naf�shi � ta�a�rog � e� le �kha � e�lo�him tza �me�ah � naf�shi � le�lo�him � le�el � chai ma�tai � a�vo � ve�e�ra�eh � pe�nei � e�lo�him "As a deer longs for streams of water, so my soul longs for you, O God. "When will I be able to go and appear in God's presence? " ( Psalm 42:1-2) God's people are always "strangers" in this world; they are literally "e-stranged" -- living here, yet not here. We are outsiders and pilgrims, not at home in this world, and our faith therefore is both a type of "protest" against any interpretation of reality that excludes, suppresses, denies, or minimizes the Divine Presence as well as a longing for the place where we truly belong.... If you feel crazy in an insane situation, then you are really quite sane... The world will feel oppressive and strange once you have been awakened from its madness and refuse to be moved by the delusions of the crowd... Life in olam hazeh (this world) is a place of poignant passing that leads to the world to come. Our faith affirms that underlying the surface appearance of life is a deeper reality that is ultimately real and abiding. It "sees what is invisible" ( 2 Cor. 4:18) and understands (i. e., accepts) that the "present form of this world is passing away" ( 1 Cor. 7:31). "Blessed art Thou, LORD our God, who never leaves nor forsakes us, and who draws us close through hunger and thirst. " We are truly blessed when we ache with heartfelt longing for the Divine Presence... Feeling content, cocksure, satisfied, numb, etc., is a sign of a dreadful condition of heart. "You, God, are my God, earnestly I seek you; I thirst for you, my whole being longs for you, in a dry and parched land where there is no water" ( Psalm 63:1). "Now to the One who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before His glorious presence, to the only God our Savior through Yeshua the Messiah, our Lord and great Lamb of God, be glory, majesty, power, and authority, before all time, and now, and for all eternity. " Shabbat Shalom and may you be filled with all the fullness of God's love in our beloved Savior and LORD. Cleansing from Death... [ The following entry concerns this week's Torah reading, parashat Chukat, though the mysterious themes of purity and impurity are first described in parashat Tzav... 13 (Tammuz 6, 5773) Contact with the dead causes spiritual impurity (i. e., tumah) because death, as the separation from life, is the ultimate expression and consequence of sin. People routinely deny the meaning of death, explaining it away as the result of some cause from which one might escape ("he worked too hard, " "she got sick, " "it was an accident, " etc. ). People rationalize death because they refuse to see it as the effect of sin, the consequence of the original transgression of Adam and Eve that humanity as a whole has "inherited" ( Gen. 2:17; 3:19; Rom. 5:12). Therefore the Torah states that the birth of a child results in impurity ( Lev. 12:2, 7). Full atonement comes from "digging up the root of sin" by being purified from its source, namely, the curse of death itself. The Red Heifer alludes to the sin of the Golden Calf, which finds its source in the original idolatry of Adam and Eve. Even the blood of the sacrifice was burned to ash "outside the camp, " putting a complete end to the "life of death" and its power to corrupt. The Red Heifer is therefore a special sort of "sin offering" (chatat) that cleanses from contact with death itself ( Num. 19:9). Note: The "fall" of man implies that we have contact with death - both inwardly and outwardly. The sacrifice of Yeshua as our "Red Heifer" cleanses us from all tumah and lovingly makes us clean (tahor) before the Father. The "water and the blood" is part of the "olah sacrifice" of Yeshua for our redemption and purification before God offered at Calvary ( John 19:34, 1 John 5:6). The water and blood flowing from His wounds are the means by which we are purified from sin and death... All this comes from the love (chesed) of God given in our Messiah and Savior. Just as the sacrifice of the Red Heifer cleansed from the effects of physical death, so the sacrifice of Yeshua cleanses us from the effects of spiritual death. For more on this subject, see the " Gospel of the Red Cow. " Blessing for Darkness... 06. 13. 13 (Tammuz 5, 5773) "If I say, surely darkness covers me... the night shines as the day; nothing hides from your radiance" ( Psalm 139:11-12). We have to trust that God is in our darkness, in the silence, in the unknown... You come out of the shadows when you admit that you act just like other people, that you are human, in need of reconciliation yourself... Above all you need God. You need help. You need a miracle to help you to truly love. You may find excuses for many things, but you cannot escape the "wretched man that I am" reality that is grounded in your fears. God sees in the darkness and is present there, too. When you feel alone, like an unbridgeable gulf lay between you and all that is good; when you feel like you want to scream but are afraid that even then no one would hear, may the LORD shine His light upon you... גַּם־חשֶׁךְ לא־יַחְשִׁיךְ מִמֶּךָ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה gam � cho �shekh � lo � yach�shikh � mi� me �ka ve� lai �lah � ka�yom � ya�ir ka�cha�she�khah � ka� o �rah "The darkness is not made dark to you; but the night shines as the day: as the darkness so is the light... ( Psalm 139:11) "For it is you who light my lamp; the LORD my God outshines my darkness" ( Psalm 18:28). There is "depression, " and there is the dark night of the soul, and these are different matters, though they may overlap... "Hope deferred makes the heart sick. " The dark night of the soul is an experience of trusting God in the darkness yet has a spiritual direction and end. We walk through this darkness with God and learn from him even there.... The Sin of Moses... [ The following entry concerns this week's Torah reading, parashat Chukat. 13 (Tammuz 5, 5773) And God said, "Speak to the rock... " but Moses struck the rock twice with his staff" ( Num. 20:8, 11). This was Moses' sin for which his punishment was exile from the Promised Land. The punishment might seem severe, but God intended Moses' actions to be prophetic. When the people first demanded water at Rephidim, Moses was told to strike the rock with his staff ( Exod. 17:6). The Hebrew word used to describe how Moses "struck" the rock is the same used to describe how Yeshua was "smitten by God" ( Isa. 53:4). The Rock symbolized the Messiah, the One stricken for His people to give them waters of life ( Isa 55:1; 1 Cor. Moses' act of disobedience implied that rock needed to be stricken again to give life, instead of speaking to it as the "Living Rock. " In his frustration, Moses lost sight of the LORD by suggesting that he and Aaron were responsible for the miracle of the water ("listen, you rebels, shall we bring forth water for you? "[ Num. 20:10]), and God could not leave those words unanswered before the people. That is why God told Moses that his exile from the land was the result of his sin not sanctifying (i. e., honoring) the LORD before the people of Israel ( Num. 20:12). Note: The Jewish sages are often dismayed that Moses was bereft of seeing his dream come true by entering the Promised Land, but we know that there is a happy ending regarding that point (see Matt. 17:3). Way of Perfect Peace... 06. 12. 13 (Tammuz 4, 5773) When we lose sight of the truth that God is in complete control of all things, we tend to grow anxious... Feeling worried comes from focusing on ourselves, a perspective that can make us feel alone, forgotten, and victimized in this world. Worry moves us to defend ourselves, to seek refuge in our own devices, and to forfeit the will of God according to the dictates of lesser fears... The sages say it is not permitted to worry: "To worry is a sin. Only one sort of worry is permissible; to worry because one worries. " We should worry that we worry because this indicates our hardness of heart and our unbelief. God's name YHVH ( יהוה) means "Presence, " "Breath, " "Life, " and "Love. " Why should we be anxious for "tomorrow"? We really only have this moment, but this moment is entirely sufficient when we walk in the light of God and seek to know him in all our ways: בְּכָל־דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר ארְחתֶיךָ be�khol � de�ra� khe �kha � da� ei �hu ve�hu � ye�ya�sher � or�cho� te �kha "In all your ways know Him and He will make your paths upright" ( Prov. 3:6) The great Shema admonishes us to remember the truth "when you sit in your house, when you walk in your ways, when you lie down, and when you rise up" ( Deut. 6:6). "In all your ways know Him, " that is, in all that you put your hand to do look for the Divine Presence and guidance ( 1 Cor. 10:31). As King David stated, "I have set the Lord always before me, because He is at my right hand, I shall not be moved" ( Psalm 16:8). The Name of the LORD is "I-AM-WITH-YOU-ALWAYS, " which implies that we always live within God's Presence and care, even if we are often unconscious of this truth. As it is written in the prophets, hen al kapayim hachotikh: "Behold I have engraved you on the palms of my hands" ( הֵן עַל־כַּפַּיִם חַקּתִיךְ) - Isa. 49:16. Rememeber the One who stretched out his hands and died for your healing; remember that he said, "Don't be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble. " Again, "do not be anxious for any reason, but in everything by prayer and supplication with thanksgiving let your requests be made known to God, and the peace of God ( שְׁלוֹם אֱלהִים), which surpasses all understanding, will guard your hearts and your minds in Yeshua the Messiah" ( Phil. 4:6-7). God keeps in perfect peace those whose mind is stayed on Him ( Isa. 26:3). Slayer of the Serpent... [ The following entry concerns this week's Torah reading, parashat Chukat... 13 (Tammuz 4, 5773) "And the LORD said to Moses, 'Make a fiery serpent ( שָׂרָף) and set it on a pole ( נֵס), and everyone who is bitten, when he sees it, shall live'" ( Num. 21:8). "And as Moses lifted up the serpent ( הַנָּחָשׁ) in the desert, so must the Son of Man be lifted up, that whoever believes in him may have eternal life ( חַיֵּי עוֹלָם)" ( John 3:14-15). Humanity as a whole has been "bitten by the snake" and needs to be delivered from its lethal venom. God's remedy for the sting of death is to "look up" to behold how the underlying source of our sickness is overcome by the greater power and mercy of God. Everyone who is bitten, when he sees it, shall be made whole and live... אֵלֶיךָ נָשָׂאתִי אֶת־עֵינַי הַיּשְׁבִי בַּשָּׁמָיִם e� le �kha � na� sa �ti � et � ei�nai � hai-yo�she�vi � ba�sha� ma �yim To you I lift up my eyes, O you who are enthroned in the heavens! ( Psalm 123:1) Notice in the verse above the spelling for ha-yoshevi ( הַיּשְׁבִי), "the one enthroned, " is unusual, since it contains a Yod ( י) suffix. The normal spelling would be simply ha-yoshev ( הַיּשֵׁב). The sages say that the Yod, the smallest of letters, represents the heart of prayer, the inner realm of spirit. God is enthroned "for me, " that is, within my heart; O LORD, put your Spirit ( י) within me as I look to you in prayer! The psalm continues with an appeal for God's merciful deliverance: "Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God, until that he have mercy upon us. Have mercy upon us, O Lord, have mercy upon us ( חָנֵּנוּ יְהוָה חָנֵּנוּ): for we are exceedingly filled with contempt" (Psalm 123:2-3). As we lift up our eyes to behold God's miracle � his nes gadol ( נֵס גָדוֹל) given in Yeshua our Messiah � we overcome by the power of God. It is said that "God creates the cure before the plague. " Yeshua is the Lamb slain "from the foundation of the world. " He is the promised "Serpent Slayer" who would redeem humanity from the curse of death. The serpent that had deceived Eve in the paradise of Eden has been overcome ( Gen. The sacrificial death of the Savior upon the cross is the Tree of Life for those who take hold of Him. For more on this, see " The Gospel in the Garden. " Purging with Hyssop.... [ The following entry concerns this week's Torah reading, parashat Chukat. 11. 13 (Tammuz 3, 5773) It is noteworthy that cedarwood, hyssop, and scarlet thread were used not only for cleansing the leper ( Lev. 14) and for cleansing from contact with death ( Num. 19), but also during the ratification of the covenant at Sinai ( Exod. 24:8; Heb. 9:19-20) and indeed during the crucifixion of our Lord. Of course hyssop ( אֵזוֹב) is first mentioned regarding the application of the blood of the lamb upon the doorposts during the Passover ( Exod. 12:22), and King David later appealed to God for cleansing saying, "purge me with hyssop, and I shall be clean" ( Psalm 51:7). A hyssop branch was also used to offer vinegar to Messiah during the time of his crucifixion ( John 19:29). Likewise the wood from a cedar tree ( עֵץ אֶרֶז) was used to purify both the leper and those contaminated with death, and it is likely the type of wood used for the cross of Messiah. Finally, scarlet ( שָׁנִי) thread symbolizes both blood and royalty, and appears in the birth of Judah's children Zerach and Peretz ( Gen. 38:28), in the coverings of the Tabernacle, as a sign of Rahab's faith ( Josh 2:8, 21), and as the color of the robe of Messiah during his crucifixion ( Matt. 27:28). Cross, Stake, or Tree? 06. 13 (Tammuz 3, 5773) Some people say that the word "cross" should be translated as "stake" or "tree" instead, claiming that the shape of the instrument that Jesus was crucified upon was not cross-shaped or "cruciform. " Now while the Greek word translated "cross" (i. e., σταυρός) is not fully described in the New Testament, according to ancient historians there were different "shapes" of the stakes used for crucifixion, including the crux simplex (|), the crux immissa (+), the crux commissa (T), and even stakes shaped as an X or Y. The "T" shape (commissa) was described by the historian Josephus, and is likely the form used to crucify Jesus, since the early Christians all referred to it that way. There are also ancient Greek (pre-Christian era) descriptions of crucifixion. For example Herodotus (450 BCE) wrote: "they crucified him hands and feet stretched out and nailed to cross-pieces, " which suggests that the cross immissa or commisa shape was used in ancient times... So it is likely that Yeshua was crucified on a stake made of cedar wood that was formed by attaching a crossbeam to a pole that was inserted into the ground. It is also likely that he carried only the crossbeam, or gibbet, as he walked to Golgotha to be hung up to die, since the stake would have weighed 300 pounds or so, and after brutal flogging under Roman whips it is unlikely that even the strongest of men could carry one... Moreover, the description of a Roman soldier putting a sponge on a hyssop stalk to give Yeshua a drink suggests that he was crucified on "short cross, " since the stalk was usually less than two feet long. Regardless of the exact shape of the cross, however, death by crucifixion was horrifyingly shameful and unutterably painful.... but Yeshua went there for you. Wounded Healer... [ The following entry concerns this week's Torah reading, parashat Chukat. 13 (Tammuz 3, 5773) Our Torah portion this week (Chukat) begins, zot chukat ha-Torah ( זאת חֻקַּת הַתּוֹרָה), "this is the decree of Torah" ( Num. 19:2). The language here is both striking and unique, suggesting that what follows is "the seminal decree" of the entire Torah... If we think about the meaning of the mysterious decree of the red heifer, however, we will realize that its ashes were used to create the "waters of separation" (i. e., mei niddah: מֵי נִדָּה) to cleanse people from contact with death (i. e., separation). To fulfill God's vital decree, however, required sacrificial love, since the priest who offered this service would become defiled (separated) for the sake of the healing of others... The Hebrew word for love is ahavah ( אַהֲבָה), from a root verb ( יָהַב) that means "to give. " Love means giving of yourself to benefit another person ( John 15:13). The central decree of Torah, then, beyond our ability to rationally understand, is that God's love is so great that it is willing to become dust and ashes on our behalf so that we might find blessing and life... The mitzvah of parah adamah (i. e., the red heifer) represents the suspension of logic in deference to the Divine Will. This attitude is not restricted to this mitzvah. Scripture introduces the mitzvah of the parah adamah with the words "this is the law of the Torah. " Surrendering one's own reasoning and accepting the superior reasoning of Hashem is the law of the entire Torah... To the extent that we let go of our own will, we can understand the Divine will. Our ancestors at Sinai understood this ideal when they proclaimed, "we will do and then we will understand. " Torah is not beyond our understanding, but we must be willing to make the sacrifices that true Torah understanding demands. - Living Each Day, Rabbi Abraham Twerski Yeshua willingly became unclean on our behalf - through contact with our sin and death - so that we could become clean ( Isa. 53:4, 2 Cor. 5:21, Gal. 3:3, Eph. 5:2, Titus 2:14). The pure became impure through His sacrificial offering. Because of Him, we have been cleansed from our sins "by a better sprinkling" than that which the Tabernacle of Moses could afford ( Matt. 26:28, Heb. 9:14, 12:24, Eph. 1:7, 1 Pet. 1:2, 18-19, Rom. 5:9; Col. 1:14, 1 John 1:7, etc. Note: The Hebrew word "chok" means a "divine decree, " related to a verb meaning "to engrave" ( חָקַק). The sages say that the word is directed to a desire to do God's will that is "engraved" upon the heart rather than simply understood with the intellect ( 2 Cor. 3:3). The first time "chok" ( חוֹק) appears in the Torah concerns Abraham's obedience of faith as demonstrated by the sacrifice of his beloved son ( Gen. 26:5), and the second time concerns the sacrifice of the Passover Lamb of God: "This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as an eternal decree ( חֻקַּת עוֹלָם), you shall keep it as a feast ( Exod. 12:12-13). Because both the Akedah and the sacrifice of the Passover lamb reveal God's yeshuah, his salvation, we are to engrave the significance of our deliverance by the Lamb of God within our hearts forever... Amen, just as God Himself has so engraved us upon his own heart, it is written, "behold, I have engraved you on the palms of my hands" ( הֵן עַל־כַּפַּיִם חַקּתִיךְ) - Isa. 49:16a. Faith and Reason... [ The following entry concerns this week's Torah reading, parashat Chukat. 10. 13 (Tammuz 2, 5773) The divine decrees, that is, the "chukkim" ( חֻקִּים), test how we understand our faith, since they are not based on rational criteria. By way of contrast, the commandment that we should not steal, for example, makes logical sense, since if no one observed it, society itself would be impossible. Therefore this commandment, like many others, does not test how we comprehend our faith as much as it tests our obedience. The divine decrees, however, require bittachon - that is, abandoning our need to understand so that we can completely cling to God's wisdom: "Trust in the LORD with all your heart, and lean not to your own understanding. " בְּטַח אֶל־יְהוָה בְּכָל־לִבֶּךָ וְאֶל־בִּינָתְךָ אַל־תִּשָּׁעֵן be�tach � el-Adonai � be�khol � lib�be�kha ve�el � bi�na�te�kha � tish�a�ein "Trust in the LORD with all your heart, and do not lean on your own understanding" ( Prov. 3:5) Bittachon requires that we renounce reliance upon ourselves, upon our ego's ability to understand reality, and instead trust the LORD be'khol levavkha, "with all our heart. " Any other supposed source of security than that from the LORD God Almighty is sheer folly. The Greek Septuagint never translates batach ( בָּטָח) with the idea of "believing in, " but rather as "to hope" or to be persuaded (πείθω) that God alone is your real security and help... Exercising bittachon does not imply that we should abandon reason or the pursuit of wisdom, of course, but it does require that we keep in mind that all thinking is to be conditioned upon the truth that God is the Sovereign Power that orders and defines all substance and reality... We still form our plans, but we add the thought: im yirtzeh HaShem, "if it pleases God may this come to pass" ( James 4:15). We have to keep our balance between "blind faith" and faithful rationalizations: We trust in God, even when it doesn't make sense, and we trust in God, even when it does... This is what the LORD says: "Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches but let the one who boasts boast about this: that they have the understanding to know me, that I am the LORD, who exercises kindness, justice and righteousness on earth, for in these I delight, " declares the LORD ( Jer. 9:23-24). Paradox and Faith... [ The following entry concerns this week's Torah reading, parashat Chukat (Num. 19:1-22:1). 13 (Tammuz 2, 5773) The paradox of the red heifer sacrifice is precisely this: it purified those defiled by contact with death, yet it defiled all those who were connected in any way with its preparation... And though it was a prescribed sacrifice, it was offered "outside the camp, " that is, on an altar that was not part of the Temple.... Likewise Yeshua suffered outside the gate to sanctify the people through his own blood. Commandments (mitzvot) that defy reason are called "chok" ( חק). The Jewish sages tend to focus on the Red Heifer as the "mother of all mystery mitzvas, " but surely we must go back to the Akedah - that is, to the sacrifice of Isaac at the hand of his father Abraham - as the greatest of God's decrees that defy human reason. The willingness of both Abraham and Isaac to obey - despite their inability to understand - was a direct result of their unwavering faith in God's love and promises. Therefore the sacrifice of the ram caught in the thicket represented the "ashes of Isaac" that foretold of the great Lamb of God to come... The heart of our faith says simply: "Jesus saves. " His sacrifice saves us from sin and death, yet this also is "chok" - a matter of faith - since like the decree of the red heifer or the offering of Isaac, it does not make rational sense. We are not able to logically understand how or why this is needed, yet we believe anyway; we may seek reasons or explanations, but ultimately it is a matter of divine mystery, just as the darkness covered the earth while the Savior suffered for us on the cross at Calvary ( Mark 15:22). "Jesus saves" is the mystery of our confession. We are cleansed by our contact with sin and death through him, just as he bears our sin and defilement on our behalf: "God made the One who did not know sin to be sin for us, so that in him we would become the righteousness of God" ( 2 Cor. 5:21). "But when Messiah appeared as a High Priest ( כּהֵן גָּדוֹל) of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he alone entered once for all into the Holy Places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption ( גְּאוּלַּת עוֹלָם). For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer ( אֵפֶר הַפָּרָה), sanctify for the purification of the flesh, how much more will the blood of Messiah ( דַּם הַמָּשִׁיחַ), who through the eternal Spirit ( בְּרוּחַ עוֹלָם) offered himself without blemish to God, purify our conscience from dead works to serve the living God ( אֱלהִים חַיִּים)? " � Heb. 9:11-14 The Torah of the new covenant is inner, deeper, and eternal, whereas the Torah of the older covenant is outer, limited, and subject to obsolescence ( Heb. 7:12; 8:13). The older covenant foretold of the coming Substance by means of the "ashes that purify the impure yet make the pure, impure. " Only after we have been "sprinkled with the ashes" are we made clean from death; only when we make contact with the "ashes of Yeshua" offered on our behalf are we cleansed from sin and death ( 1 Pet. 1:2; Heb. 10:22). Parashat Chukat - פרשת חקת [ The following entry concerns this week's Torah reading, parashat Chukat (Num. 09. 13 (Tammuz 1, 5773) Among other things, this week's Torah portion (chukat: חֻקַּת) includes the unusual ritual law of the Red Heifer (parah adumah) whose ashes purify those contaminated by contact with death. This ritual is considered chok ( חק) within the Jewish tradition, meaning that it makes no apparent rational sense. The Talmud states that of all the various commandments, judgments, and decrees found in the Torah, this is the only one that King Solomon could not fathom, causing him to exclaim: "I said I would be wise, but it is far from me" ( אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּ, Eccl. 7:23). However, as I hope you will see, the symbolism of the red heifer clearly foreshadows the sacrifice of the Messiah that delivers us from the uncleanness of death... "You are far, farther than the heavens and near, nearer than my own body" (ben Asher). It has been said that we are not punished for our sins, but by means of them, which is to say that the act of sinning itself is to suffer spiritual separation, loss, and even death itself... King David understood that because of his sin he became "unclean" through his contact with death, and therefore he used the imagery of being sprinkled with the waters of the red heifer in his appeal to the LORD: "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. " תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין te�cha�te� ei �ni � ve�e�zov � ve�et�har te�kha�be� sei �ni � u�mi� she �leg � al�bin "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow" ( Psalm 51:7) We find cleansing and healing from the LORD: "Come, let us reason together, " says the LORD. "Though your sins have stained you like scarlet, you can become white like snow; even though they are red as crimson, they will be like wool" ( Isa. 1:18). As our Torah portion this week explains, scarlet was one element added to the fire of the red cow to create the purifying waters that were applied by hyssop branches. The Hebrew word for "scarlet" ( שני) means "double-dyed, " from shanah ( שנה), to repeat or double, suggesting the deep stain of sin within the human heart... Scarlet was also added to the running water when the metzora ("leper") was cleansed. You can follow the "scarlet thread" throughout the Scriptures, of course. In connection with our Torah portion, it is noteworthy that scarlet was the color of Yeshua's robe when bearing our sins ( Matt. 27:28), and Yeshua indeed is the perfect fulfillment of the red heifer, the substance of all its symbolism ( Heb. Like the heifer, Yeshua was completely without sin or defect ( 2 Cor 5:21; John 8:46); He was sacrificed outside the camp ( Heb 13:13); He made Himself sin for us ( 2 Cor 5:21); His sprinkling makes us clean ( 1 Pet 1:2; Heb 12:24; Rev 1:5); and the "water of separation" that His sacrifice created is the means by which we are made clean from the impurity of sin ( Eph 5:25-6; Heb 10:22). Thank God for the eternal cleansing we have in Yeshua our Messiah! Shabbat Table Talk for Chukat (PDF download) Note: Whenever we consider the symbolism and relevance of the red heifer sacrifice, it is important to clarify our terms.... It is overly simplistic for Christians to regard the Torah ( תּוֹרָה) using the general term "law. " The writings of Moses include a wide range of material, including sacred history, poetry, songs, prophecies, traditions, rituals, commandments, and covenants. In general, the ancient sages divide the Torah into aggadah (stories) and halakhah (legal material), though the legal material is subdivided into chukkim ( חֻקִּים), that is, "divine decrees" given without a specified reason, and mishpatim ( מִשְׁפָּטִים), or "moral laws" given for a clearly specified reason (an example of the former is the decree of the Red Cow; of the latter, the commandment against stealing). In addition, the Torah includes eidot ( עֵדוֹת) or "testimonials" (from the root word, 'ed, "witness") that commemorate events in redemptive history, such as Shabbat, the Passover seder, and the other holidays of the Jewish calendar (i. e., the mo'edim [ מוֹעֲדִים], lit. "the appointed witnesses"). For more on this subject, see " Taryag Mitzvot. " Our First and Last Amen... 06. 07. 13 (Sivan 29, 5773) The first letter of the Hebrew alphabet, the letter Aleph ( א), pictures the Word of God, the Holy Beginning. Aleph is "three-in-one, " constructed from two Yods (representing "hands") joined by a diagonal Vav (representing a man). One Yod ( י) reaches upward while the other reaches downward, and both extend from the "fallen" Vav ( ו) that pictures a "wounded Man" or Mediator ( 1 Tim. 2:5). In the Hebrew numbering system, Yod = 10 and Vav = 6, so adding up the three parts of Aleph yields 26, the same value as the Name of the LORD, YHVH ( יהוה). All of this linked together, friends. The very first letter of the alphabet, the "king of the letters, " pictures the loving Word of God who mediates heaven and earth so that we can experience and know the meaning of God's redeeming love. Similarly, the first letter of the Bible is the Bet ( בּ) in bereshit ( בְּרֵאשִׁית), and the last is the Nun ( ן) in amen ( אָמֵן). Put together, we have ben ( בֵּן), the Hebrew word for "son. " Yeshua, God the Son, therefore is rightly called "the Amen, the faithful and true witness, the beginning of God's creation" ( Rev. 3:14). The Jewish sages say that "amen" serves as an declaration of the Kingship of God (often said quietly before the reciting the Shema) that may be understood as an acronym for the phrase El Melekh Ne'eman ( אֵל מֶלֶךְ נֶאֱמָן): "God ( אֵל) is a faithful ( נֶאֱמָן) king ( מֶלֶךְ). " For all the promises of God find their "Yes" in the Messiah. That is why it is through him that we utter our Amen to God for his glory" ( 2 Cor. 1:20). Becoming who we are... 06. 13 (Sivan 29, 5773) Yeshua tells us to take up the cross and die daily because that which is dead no longer suffers from ambivalence and carnal inner conflict... There are no "half-measures" here; when we accept that we have already been crucified with Messiah, we confess that our true life is not here, in this world, but is bound up in Him, and that God alone is our ultimate concern and end. In that sense, the life we now live in the flesh "catches up" with the truth and power that God has decreed for our salvation. The Warning of Korah... [ The following entry concerns this week's Torah reading, parashat Korach. 13 (Sivan 29, 5773) The example of Korah is a severe warning for us not to transgress what God has ordained lest we face severe judgment... In this connection let me remind you that the terms of the new covenant ( בְּרִית חֲדָשָׁה) are non-negotiable, and those who attempt to come before God apart from the cross - that is, apart from the shed blood of Messiah for atonement - likewise encroach upon the Divine Presence. Moreover, it needs to be stated that simply believing that Jesus is the promised Messiah is not sufficient for salvation. In the Book of Galatians, Paul invoked a divine curse on anyone who denied that the work of Yeshua is all we need to be justified and declared righteous by God ( Gal. 1:8-9). Those who therefore claim that "something more" is needed than the cross (e. g., circumcision, law-keeping, etc. ) remain under the curse ( חֵרֶם) demanded by the law ( Gal. 3:10; John 3:36). This is not a mere difference of opinion regarding how people are "justified" before God, since Paul goes on to make the case that those who teach otherwise are not truly saved -- even if they should profess that Yeshua is the true Messiah and Savior of Israel! Therefore Messianic teachers who falsely claim that Christians must "follow the law" to be made right with God are liable to the curse of the law. These people are not simply misinformed; according to Paul and the witness of the Holy Spirit, they are actually lost souls. "Beware of the leaven of the Pharisees, " chaverim... It's been wisely said that we must "unlearn" a lot during the days of our sojourn in this world, and that is especially true for people who still assume that they know something about life. "If anyone imagines that he knows something, he does not yet know as he needs to know" ( 1 Cor. 8:2). And it is also true, I'm afraid, for religious people, that is, for those who regard spirituality as a litany of "do's and don'ts" or a recipe of rituals rather than as receiving a new identity given to us by the miracle of God. "Anyone who has set aside the law of Moses ( תּוֹרַת משֶׁה) dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant ( דַּם הַבְּרִית) by which he was sanctified, and has outraged the Spirit of grace? " - Heb. 10:28-29 The Breath of God... [ The following entry concerns this week's Torah reading, parashat Korach. 06. 13 (Sivan 28, 5773) A verse from this week's Torah ( Korach) reveals another great Name of God: Elohei ha-ruchot lekhol basar ( אֱלהֵי הָרוּחת לְכָל־בָּשָׂר), which can be translated "the God of the breath of all flesh" ( Num. 16:22). The LORD is the Source of your breath, the One who exhales to you nishmat chayim ( נִשְׁמַת חַיִּים), the "breath of life" (Gen. 2:7; Job 12:10). This name appears only one other place in Torah. After Moses accepted the fact that he would soon die, he prayed: "May the LORD ( יהוה), "the God of the spirits of all flesh" ( אֱלהֵי הָרוּחת לְכָל־בָּשָׂר), appoint a man over the congregation who shall go out before them... that the congregation of the LORD may not be as sheep that have no shepherd. " So the LORD said to Moses, "Take Joshua the son of Nun ( יְהוֹשֻׁעַ בִּן־נוּן), a man in whom is the Spirit ( רוּח), and lay your hand on him" ( Num. 27:16-18). The Talmud notes that the word Nun ( נוּן) means "fish, " a symbol of activity and life. Joshua, the chosen one who succeeded Moses and led the people into the Promised Land, was the chosen "son of life" ( בִּן־נוּן) - a clear picture of Yeshua our Messiah, the "spirit-filled good Shepherd" who would lay down His life for the sheep ( John 10:11). The LORD is indeed the "God of the breath of all flesh. " When Yeshua cried out, "It is finished" and breathed his last breath as He died for our sins upon the cross, the greatest exhalation of the Spirit occurred, the greatest sigh, the greatest utterance was ever declared. The sacrificial death of Yeshua for our deliverance was God's final word of love breathed out to those who are trusting in Him. May he breathe on you saying, "Receive the Holy Spirit" ( John 20:22). Marks of False Teachers... [ The following entry concerns this week's Torah reading, parashat Korach. 13 (Sivan 28, 5773) False teachers tend to be "people pleasers. " They desire the esteem of the crowd, the praises of men, and therefore appeal to the murmurings of the unregenerate heart: "Do not prophesy to us what is right; speak unto us smooth things, prophesy deceits" ( Isa. 30:10). They flatter people by "tickling their ears"; they offer either platitudes or "new revelation" based on their own imagination. Consequently, they tend to be grandiose and quick to disparage God's faithful servants. Thus Korah accused Moses of wanting to exalt himself, when this only disclosed the evil lurking within his own heart ( Num. 16:3). False teachers speak in their own name and presume to be something when they are nothing ( Gal. "The prophets prophesy lies in my name: I sent them not... they are prophesying to you a lying vision, the deceit of their own minds" ( Jer. 14:14). They secretly deny that Yeshua is LORD ( יהוה), though they may offer "lip service" about his importance ( 2 Pet. Instead of focusing on the message of the gospel and the greatness of salvation found in Messiah, they "major in minors, " passing over the weightier matters for the sake of various divisive doctrines ( Matt. They desire to be teachers of the law, but they have no idea what they are talking about ( 1 Tim. Often such deceivers have natural charisma, charm, "good hair, " and an ability to bewitch people through buttery oratory or clever presentation ( Col. 2:4, 8). Often they focus on the truth of the head rather than the truth of the heart; they are more concerned with being vindicated than healing broken hearts. Finally, they tend to exploit people to promote their own self-serving agenda ( 1 Pet. 2:1-3). They make "merchandise" out of the gullible, regarding them as the means to support their "ministry" rather than as precious souls in need of God's love and care... False teachers inevitably "twist the Scriptures" by offering unsound interpretations contrary to the ruach, or spirit of the Hebrew prophets, and by evading the commandment to "rightly divide" the word of Truth according to basic logic and clear thinking ( 2 Tim. 2:15; 2 Pet. 1:20-21; 3:16). In Christian circles, they often come in the name of the law (legalism) or in the name of grace (licentiousness), but rarely do they take the trouble to carefully (and equitably) work through the paradoxical tensions. False teachers are uncomfortable humbly confessing they don't know something, and therefore they are quick to style themselves as an infallible prophet or source of authoritative wisdom... There is no substitute for taking the time and energy to humbly study Torah, friends, and we should be suspicious of those who claim special insight when it is evident that they have not really labored working through the Scriptures... All disciples of Yeshua are called "students, " or talmidim ( תַּלְמִידִים), a word that comes from lamad ( לָמַד) meaning "to learn" (the study of Scripture is called talmud Torah ( תַלְמוּד תּוֹרָה) from the same root). Among other things, then, following Yeshua means becoming a student of the Jewish Scriptures that he both loved and perfectly fulfilled ( Matt. 5:17-18; Luke 24:44-45). Only after learning the truth of the Scriptures will you be equipped to "go to all the nations and teach" others ( Matt. 28:19). This is accomplished not merely by explaining (propositional) doctrine but by kiddush HaShem -- sanctifying the LORD in our lives ( 1 Pet. 1:15-16). "You shall know them by their fruits... " Yeshua brings the kingdom of God "at hand, " that is, into the realm of this fallen world. False teachers are emissaries of evil, commissioned by the devil to seduce, deceive, and ensnare souls; they disguise themselves as an "angel of light" ( 2 Cor. 11:14). God allows false teachers to justify the desires of the unregenerated heart, for such teachers find their audience among those who want to be deceived ( Matt. 13:24-30; 15:14). In other words, there can be no false teachers apart from false believers who go along with the ruse. In light of this possibility, we should be careful to honestly examine our hearts. What are your motives for faith? What draws you to Yeshua? Do you accept the message of the gospel or are you trusting in something else? Are you really one of his "sheep"? Do you hear his voice, or are you heeding something contrary to the truth of the Holy Spirit? Just as the easiest way to spot a counterfeit dollar bill is to know the various details of the original, so our best defence against false teaching is to know the details of doctrine and to use discernment as the LORD helps us "test the spirits" ( 1 John 4:1). This implies that we "build ourselves up in the most holy faith" by carefully (i. e., humbly) studying the word of God - especially the Torah, since the Torah is the foundation of all that follows ( Jude 1:20). In this way we will be able to accurately wield the Sword of the Spirit ( 2 Tim. 2:15-16, 2 Pet. 1:19-20). In order to grow, we must have "good soil" for the seed of the word to take root. We "get rooted by knowing the roots" of our faith! Studying the Scriptures and praying in the Spirit of Truth keeps us securely in the love of God as we wait for the mercy of Yeshua who gives us eternal life ( Jude 1:21). Note: For more on this very important subject, see " The Message of Jude. " For some thoughts about how to test the teaching of various Messianic ministries, click here. Covenant of Salt... [ The following entry concerns this week's Torah reading, parashat Korach. 05. 13 (Sivan 27, 5773) The Torah sometimes symbolically refers to a perpetual or eternal covenant as brit melach ( בְּרִית מֶלַח), or a "covenant of salt" (e. g., Num. 18:19; Lev. 2:13; 2 Chr. 13:5). Salt (melach) is regarded as a symbol of eternity ( עוּלָם) because of its preservative properties. Salt is therefore the opposite of chametz (leavening), since it does not ferment and protects food from decay. All sacrifices at the altar were to be offered with salt and free from both leaven and honey ( Lev. 2:11-13). Likewise our service to God is to be seasoned with salt (full of zest, savor, earnestness) yet void of leaven (pride, the rise of the lower nature) and honey (insincere flattery). Since the sacrifices were intended to serve as a means of korban, that is, drawing near to God, they represented life offered for the sake of communion with God, and they were to be partaken of with the "aroma" of reverent gratitude. Yeshua asked, "You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? " ( Matt. 5:13). Pure sodium chloride (salt) is chemically stable unless it gets diluted by other things. When Yeshua warned us of salt losing its saltiness, then, he cautioned us not to so assimilate with culture that we no longer would serve as a life-giving source of seasoning. Our conversation is to be "seasoned with salt, " testifying of the grace given in Messiah ( Col. 4:6). "Let us continually offer up sacrifices of thanks ( זִבְחֵי תוֹדָה) to God, the fruit of lips that acknowledge his name" ( Heb. 13:15). During Shabbat communion, it is customary to salt the challah (bread) three times to remind us of the "covenant of salt" we have with God in Messiah. Note that the letter value of the words "salt" ( מֶלַח) and "bread" ( לֶחֶם) are both 78, which is the same value as YHVH ( יהוה), i. e., 26, multiplied by three (3x26=78). "Holy, holy, holy... " Sacrifices offered at the altar are called the "bread" of God ( Lev. 21:8), and we partake of the daily bread of Yeshua's communion when we draw near to God through Him. The Meaning of Life... [ You can't die "in him" if you have never lived in him; and if you live in him, nothing can separate you from his love and life... 13 (Sivan 27, 5773) The Hebrew word for "life" is chayim ( חַיִּים), which is written in the plural to imply that life cannot be lived alone... Embedded within the word itself are two consecutive Yods ( יי), representing unity in plurality (Yod-Yod is also a Name of God). Therefore the LORD is called Elohim Chayim ( אֱלהִים חַיִּים), "the Living God, " and we only come to life through our union with Him. Chayim may be formed from the word chai ( חי), "alive" combined with the particle im ( אם), "if, " suggesting that being alive is conditional on our union with God in the truth. "Whoever believes in the Son has eternal life ( חַיֵּי עוֹלָם); whoever refuses the Son shall not see life, but the separation of God remains" ( John 3:36). Life and peace are therefore inextricably connected, and those who refuse Yeshua, the Prince of Peace ( שַׂר־שָׁלוֹם), therefore separate themselves from unity with God. Yeshua alone is the means of receiving the divine life: "Whoever has the Son has the life ( הַחַיִּים); but whoever does not have the Son of God does not have the life" ( 1 John 5:12). God has "made us alive together with Messiah" ( Eph. The two Yods in the word "life" ( חַיִּים) can also be seen as the two outstretched arms of Yeshua, or one Yod can represent our spirit and the other the Spirit of God. God's life is such that it is never diminished as it shared but instead grows in miraculous ways. This is alluded to by the Hebrew word for love (i. e., ahavah: אהבה), the gematria of which is thirteen (1+5+2+5=13), but when shared with another it is multiplied: 13 x 2 = 26 - the same value for the Sacred Name ( יהוה), i. e., (10+5+6+5=26). The love of God given in Yeshua is the very life of the universe... The word chayim ( חַיִּים) is also written in the plural to indicate that each person potentially contains a "universe of lives" within him or her. Spiritually, your soul is a unity that contains a multiplicity of changes, yet remains a distinct identity. Physically, when Cain murdered his brother Abel, it is written, "the voice of your brother's bloods (plural) cries out from the ground" ( Gen. 4:10), indicating that Abel's descendants also cried out. In light of this the Talmud states, "Whoever destroys a soul, it is considered as if he destroyed an entire world; and whoever saves a life, it is as if he saved an entire world" (Sanhedrin 37a). What We Really Need... 06. 13 (Sivan 27, 5773) "Your heavenly Father knows what you need before you ask him" ( Matt. 6:8). We sometimes pray for what we think we need but overlook what we really need. For instance, we may pray for health, material blessing, and opportunity, but what we really need is the ability to trust, the willingness to surrender our lives to God without qualification, and the grace to see the good in others and not their faults. These needs are just as real as our need for food and clothing, since apart from grace to extend empathy and love toward others, we will never be truly happy. Love "overlooks" a multitude of sins; it looks beyond the present moment to see with compassion, of kindness, of empathy... What we really need, then, is to be after God's own heart, to see other people as God sees them, and to overlook matters that offend or feed our sense of pride. This is what we truly need, and therefore we trust that the Lord our God mercifully "decodes" our apparent petitions to express what the Spirit of God groans on our behalf ( Rom. 8:26). מְכַסֶּה־פֶּשַׁע מְבַקֵּשׁ אַהֲבָה וְשׁנֶה בְדָבָר מַפְרִיד אַלּוּף me�kha�seh � pe �sha' � me�va�kesh � a�ha�vah ve�sho�neh � ve�da�var � ma�frid � a�luf "Whoever covers an offense seeks love, but he who repeats a matter separates close friends. 17:9) A Matter of Life and Death... [ The following entry concerns this week's Torah reading, parashat Korach. 13 (Sivan 27, 5773) We read in our Torah portion the terrible fate of Korah and his co-conspirators: "And the earth opened its mouth and swallowed them up" ( Num. 16:32). Life is a serious business, an irrepeatable opportunity. Many trifle their way to the grave, fully unprepared for the shock of the world to come... How few make it the great business of life to prepare themselves "until their change comes" ( Job 14:14); how few consciously number their days to obtain a heart of wisdom ( Psalm 90:12)? We mustn't fool ourselves by thinking we have a long road ahead before we face who we are at the time of our death ( Luke 12:19-21). "No one knows the day or hour, " yet it is certain to come, and wisdom bids us be prepared. All must die; there is no escape ( Heb. 9:27; Eccl. 8:8). In light of this somber truth, do you reflect on its significance? Have you taken time to see how it will be for you at your death? Allow such thoughts to awaken you from your careless and unwatchful state, and admonish you to lay up treasure in heaven ( Matt. 6:20). Considering the vastness of eternity, human life is likened to a mere vapor that quickly passes away ( Psalm 103:15-16). It is madness to put off that which is of ultimate concern until the last moment. אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת־הָרוּחַ וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה וְלא־יְמַלֵּט רֶשַׁע אֶת־בְּעָלָיו ein � a�dam � sha�lit � ba� ru �ach � likh�lo � et � ha� ru �ach ve�ein � shil�ton � be�yom � ha� ma �vet ve�ein � mish� la �chat � ba�mil�cha�mah ve�lo � ye�ma�leit � re �sha � et � be�a�lav "No man has power to retain the spirit, or power over the day of death. There is no discharge from this war, nor will wickedness deliver those who are given over to it. " ( Eccl. 8:8) Of course dying in the LORD assumes you are really "in Him, " that is, that you are a person whose heart is known by Him ( 1 Cor. 8:3). You can't die in him if you have never lived in him. In this world we learn to die, and as we die in Him, so we will live in him. Resolve this within your heart: "Blessed are the dead who die in the Lord" ( Rev. 14:15). Concerning the prospect of death we are not without hope, of course, since Yeshua has overcome death for us and secured our place in heaven ( John 11:25; Heb. "We must all die; we are like water spilled on the ground, which cannot be gathered up again. But God will not take away life, and he devises means so that the banished one will not remain an outcast" ( 2 Sam. Though physical life inevitably returns us to dust ( Heb. 9:27), death does not have the final word, since God wonderfully "devises the means by which the banished are brought back home. " If you belong to the Lord, your death is the day of precious homecoming to be with your beloved Savior: "For me to live is Messiah, and to die is gain" ( Phil. 1:21). As it is written, "just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" ( 1 Cor. 15:49). Abraham Heschel once wrote, "God is of no importance unless he is of supreme importance. " Stated differently, it is impossible to be indifferent toward God. Today we are on the way to face our destiny, even if we suppress this truth through busyness and other distractions. Again, life is a vapor; no one knows the day or hour of death; so we must endeavor to make our peace with God, to serve him in readiness, and so be prepared for whatever may come. Should we deny the reality of our death, we risk wasting our days, being seduced into the mere semblance of life. After all, what is life apart from life in Jesus? Blaise Pascal once wrote: "I can feel nothing but compassion for those who sincerely lament their doubt, who regard it as the ultimate misfortune, and who, sparing no effort to escape from it, make their search their principal and most serious business. But as for those who spend their lives without a thought for this final end, I view differently. This negligence in the matter where they themselves, their eternity, their all are at stake, fills me more with irritation than pity: yea, it astounds and appalls me... (Pensees, 427). Regarding such need for spiritual sobriety, Kierkegaard comments: "Listen to the cry of a woman in labor at the hour of giving birth - look at the dying man's struggle at his last extremity, and then tell me whether something that begins and ends thus could be intended for enjoyment. " The sages advise: "Repent one day before you die. " But who knows the day of one's death in advance? Therefore live each day as if it were to be your last, and may God help you make the decision to "seek the LORD while He may be found; call upon Him while He is near" ( Isa. 55:6). May the LORD quicken these matters to our hearts... Chief Seats at Synagogue... [ The following entry concerns this week's Torah reading, parashat Korach. 04. 13 (Sivan 26, 5773) Our Torah this week begins, "And Korah took" ( וַיִּקַּח קרַח), which immediately suggests something about the character of the man. Though he was wealthy, esteemed among his tribe, and honored with the task of caring for the Ark of the Covenant, none of this was enough for Korah... There was an insatiable hunger, a "black hole" in his soul, an unrelenting envy, that drove him to madness and self-destruction. Korah was imprisoned by his own jealousy, arrogance, and spite. When he compared himself to Moses and Aaron, he felt overlooked, deprived, and therefore he justified in his desire to be honored. As an archetypal figure, Korach warns us against being swallowed up with egotistical envy or seeking the praises of men ( Matt. 23:6-7). In the Kingdom of heaven, worldly success is sheer delusion. There are open and hidden riches. There is a pearl of great price, a treasure "hidden in a field. " These riches are regarded as "fool's gold" to those who love this world and trust only in the realm of the phenomenal, but to those who trust in the LORD, they represent all that the heart needs... The son of Zoma said: "Who is wise? He who learns from all people, as it is said: 'From all those who taught me I gained understanding' (Psalm 119:99). Who is strong? He who conquers his evil inclination, as it is said: 'Better is one slow to anger than a strong man, and one who rules over his spirit than a conqueror of a city' (Prov. Who is rich? He who is satisfied with his lot, as it is said: 'When you eat the toil of your hands you are fortunate and it is good for you' (Psalm 128:2). 'You are fortunate' - in this world; 'and it is good for you' - in the World to Come. Who is honored? He who honors others, as it is said: 'For those who honor Me will I honor, and those who scorn Me will be degraded'" (1 Sam. 2:30). � Avot 4:1 Note: For more on this topic, see the article, " The Madness of Korah. " Finding Inner Peace... 06. 13 (Sivan 26, 5773) The Hebrew word for peace is shalom ( שׁלוֹם), a word that means "wholeness, " "completeness, " "well-being, " and "healing" -- not merely the absence of strife. People often fight with others because they are not made whole within themselves. Just as we cannot really love others until we first learn to love ourselves, so we cannot have peace with others until we first find our own inner healing and peace. Often this means learning to forgive both ourselves and others (including God) so that we can let go of whatever troubles our heart. As we accept ourselves and let go of our fear, we learn to accept others and give up the need to defend ourselves. As Yeshua said, "Blessed (happy) are those who love peace - for they shall be called the children of God. " אַשְׁרֵי עשֵׂי שָׁלוֹם כִּי בְּנֵי־אֱלהִים יִקָּרְאוּ ash�rei � o�sei � sha�lom ki � be�nei � E�lo�him � yi�ka�re�u "Blessed are those who love peace, for they shall be called the children of God. " ( Matt. 5:9) In most English translations we read, "Blessed are the peacemakers, for they shall be called the children of God. " Note, however, that the Greek word translated as "peacemakers" (εἰρηνοποιοί) can also mean "those who love peace, " that is, those who long for peace and pursue it (see Psalm 34:14). In Jewish ethical teaching, seeking peace is called redifat shalom ( רְדִיפַת שָׁלוֹם) and is considered a primary heart quality. Rabbi Hillel is attributed as saying, "Be of the disciples of Aaron, loving peace and pursuing peace" (Pirke Avot 1:2). Before we can hope to make peace among others, however, we must first know inner peace. If we threaten this peace, we rise up against God, and thereby undermine his will in our lives. Those who love peace will be called the children of God. Peace is the foundation of God's great work of deliverance in our lives. Yeshua is called Sar Shalom ( שַׂר־שָׁלוֹם), the "Prince of Peace" ( Isa. 9:6), since salvation brings reconciliation (i. e., peace) between God and man ( Rom. 5:1) and sets us free from the fear of condemnation. When we walk in the peace of God ( שְׁלוֹם הָאֱלהִים) that "surpasses all our understanding, " we are empowered to be a blessing to others in your life. "The fruit of righteousness is sown in peace by those who make peace" ( James 3:18). We understand the Torah commandment, "Thou shalt not steal" ( לא תִּגְנב) to imply more than being forbidden to steal from others, but also to include the prohibition against stealing from ourselves by failing to practice inner honesty. When we lie to ourselves, we "steal" from the truth, we rationalize what is unjust, and we thereby rob from ourselves the great blessing of inner peace. Indeed, the traditional sages say that every sin essentially constitutes theft from God. For instance, in his discussion of teshuvah (repentance), Maimonides notes that confession of sin is connected with theft ( Num. 5:7). Rabbi Yitzchak of Gur asks, "Inasmuch as there are 365 prohibitions in Torah, why does Torah choose to specify the need to confess sin in regard to theft? " He goes on to answer by explaining that if someone borrows something for a specific use, he is not permitted to use it for any other purpose other than that specified, lest he abuse the privilege and "steal the use" of the item. Likewise, God lends the soul the ability to speak, hear, see, and so on, for the sake of living a godly life. If we abuse these things, for example, by using our lips and tongue to speak evil about another, we are using our faculties for a purpose other than God intended, and that constitutes theft. Therefore every sin is a form of theft, an act of "breaking faith with the LORD, " and that is why Torah mentions confession of sin in connection with it. The Path of Life... 06. 13 (Sivan 26, 5773) Spiritual regeneration or transformation isn't just leaving the sinful past behind you, but discovering the glory of true and infinite life that sustains all of reality... There is change of perspective, of no longer backing away from the hell you came out of by turning around to focus on heaven, your true spiritual home. We are called to pursue the goal of the upward call of God in Messiah ( Phil. If we walk in the light, the LORD will cause us to know "orach chayim, " the path of life; we will find joy in the Divine Presence; and we will discover pleasures that endure forever: תּוֹדִיעֵנִי ארַח חַיִּים שׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח to�di� ei �ni � o �rach � chai� yim so �va' � se�ma�chot � et � pa� ne �kha ne�i�mot � bi�min�kha � ne �tzach "You will cause me to know the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore. " ( Psalm 16:11) Download Study Card Have you discovered the glory and wonder of God's love, despite the many sins and the shame of your life? Do you know "in your gut" that his love means no longer having to defend or explain yourself? God's love enables you to quit hiding what you really are from Him; you can give up the pretense of being something you're not. When you turn to the Lord in the transparency of your brokenness, weakness, and neediness, you will find Him there, accepting you for who you really are... The path of life is -- the path of life! The Month of Tammuz 06. 03. 13 (Sivan 25, 5773) On the Biblical calendar the fourth month of the year (counting from Nisan) is called Tammuz ( תַּמּוּז). The name "Tammuz" is most likely of Sumerian origin, and some scholars identify it as the name of the Sumerian sun god (Shamash), a mythical power that represented the seasonal life/death/rebirth cycle (i. e., samsara). The idolatry of Tammuz was something God condemned ( Ezek. 8:14). Nevertheless, despite repeated warnings from the prophets to renounce such idolatry, the Israelites refused to do teshuvah, and the destruction of the Holy Temple was therefore decreed. Indeed, the Fast of the 17th of Tammuz marks the start of the " Three Weeks of Sorrow, " a 21 day period of national mourning for the destruction of the Temple that is completed on Tishah B'Av. The Rosh Chodesh Blessing Since the new moon of Tammuz anticipates the beginning of the Three Weeks of Sorrow, we humbly ask the LORD to help us turn to Him with all our hearts: יְהִי רָצוֹן מִלְּפָנֵיךָ יהוה אֱלהֵינוּ וֵאלהֵי אֲבוֹתֵינוּ שֶׁתְּחַדֵּשׁ עָלֵינוּ חדֶשׁ טוֹב בַּאֲדנֵינוּ יֵשׁוּעַ הַמָּשִׁיחַ אָמֵן ye�hi � ra�tzon � mil�fa� ne �kha � Adonai � E�lo� hei �nu � ve�lo�hei � a�vo� tei �nu she�te�cha�desh � a� lei �nu � cho �desh � tov � ba'a�do� nei �nu � Ye� shu �a � ha�ma� shi �ach � A�men "May it be Your will, LORD our God and God of our fathers, that you renew for us a good month in our Lord Yeshua the Messiah. " Download Study Card Parashat Korach - פרשת קורח [ The following entry concerns this week's Torah reading, parashat Korach. 02. 13 (Sivan 24, 5773) Last week's Torah portion ( Shelach) told the tragic story about the "sin of the spies" and of the divine decree that the generation of Israelites rescued from Egypt was sentenced to die while in the desert. In this week's portion the hard truth of their condition began to sink in, and the people bemoaned their fate and rebelled further by attempting to overthrow the Lord's designated leadership and return to Egypt. This rebellion was instigated and organized by Moses' own cousin Korach, who - along with a band of co-conspirators - claimed that the role of the priesthood rightfully belonged to all the people, and not exclusively to Aaron and his sons. After challenging them to serve as priests by offering incense at the Tabernacle, the conspirators were swiftly judged and put to death, thereby vindicating the Aaronic priesthood and Moses' leadership of Israel. The battle between Korach and Moses/Aaron was a sort of "palace intrigue" based on family rivalries. It is inaccurate to regard this as a struggle between the Levites (as a whole) and the priests, since the Levitical clans of Gershon and Merari were not a part of Korach's rebellion. Instead, it was a battle within the Kohathite clan itself - or rather, between the Kohathites and the subset of their clan that was given the honor of the priesthood (i. e., Aaron and his sons). Ultimately, of course, the battle was between Korach and God Himself, since Korach's complaint centered on God's decision to exclusively chose Moses and Aaron to lead the people of Israel. Note: Shabbat Korach occurs on the first day of the month of Tammuz this year... When the Sabbath day occurs on the " new moon, " it is customary for an additional Torah reading (maftir) to be read during services: "At the beginnings of your months, you shall offer a burnt offering to the LORD" (Num. 28:11). In addition, we will read a different Haftarah portion (Isa. 66:1-24) to remind us that new moon celebrations that will be observed by the entire world after the Messiah returns to establish the Kingdom of God on the earth. Shabbat Table Talk for Korach (PDF download).

Al Ha'Khagim Ve'Al Ha'Ma'vet free download android. Jewish Holiday Calendar Note: For September 2016 site updates, please scroll past this entry.... The Jewish civil year begins in the fall, though the Biblical year begins in spring ( Exod. 12:2). Preparations for the fall holidays begin with a thirty day period of teshuvah (repentance) during the (late summer) month of Elul. The following ten days begin with the Feast of Trumpets (i. e., Rosh Hashanah, on Tishri 1) and end with the Day of Atonement (i. e., Yom Kippur, on Tishri 10). These first ten days of the new year are called the "Ten Days of Awe" (i. e., aseret ye'mei teshuvah: עֲשֶׁרֶת יְמֵי תְּשׁוּבָה), or simply the Jewish "High Holidays. " Just five days after the solemn time of Yom Kippur begins the joyous week-long festival of Sukkot ("Tabernacles"), which is immediately followed by the celebration of Simchat Torah. The holiday of Chanukah occurs in late fall and carries over to the winter season: The Fall Holidays: The fall festivals prophetically indicate the Day of the LORD, the second coming of Yeshua, the great national turning of the Jewish people, and the establishment of the reign of the Messiah upon the earth during the Millennial Kingdom in the world to come. Note that in accordance with tradition, holiday dates begin at sundown. Moreover, some holidays may be postponed one day if they happen to fall on the weekly Sabbath: Month of Elul (Friday Sept. 2nd, 2016 [eve] - Sun. Oct. 2nd, 2016) Five Sabbaths: Re'eh, Shoftim, Ki Teitzei, Ki Tavo, Nitzavim Forty Days of Teshuvah (Elul 1 until Yom Kippur [Sept. 2nd - Oct. 11th]) Leil Selichot - Sat. Sept. 24th (penitential prayers before Rosh Hashanah) The Day of Creation - Elul 25 (Tues, Sept. 27th at sundown) Month of Tishri (Sun. 2nd [eve] - Tues. Nov. 1st [day]) Rosh Hashanah / Yom Teru'ah - Tishri 1 (Sun., Oct. 2nd) - Seder Four Sabbaths: Vayeilech ( Shuvah), Ha'azinu, Sukkot, Bereshit Tzom Gedaliah - Tishri 3 (Wed. 5th - sunrise-sunset fast) Yom Kippur (Day of Atonement) - Tishri 10 (Tues. 11th) Sukkot (Tabernacles) - Tishri 15-21 (Sun. 16th- Sun. 23rd) Hoshana Rabba - Tishri 21 (Sat. 22nd) Shemini Atzeret - Tishri 22 (Sun. 23rd) Simchat Torah - Tishri 23 (Mon. 24th) V'zot HaBerakhah Shabbat Bereshit - Tishri 27 (Fri. 29th) Chatan Bereshit Month of Cheshvan (Mon. 31st [eve] - Wed. 30th [day]) Four Sabbaths: Noach, Lekh-Lekha, Vayera, Chayei Sarah Yom Ha'Aliyah - A modern holiday that honors honor the contributions of olim (immigrants) to Israeli society (Cheshvan 7 - Thurs., Oct. 26) Sigd - 50th day after Yom Kippur; Ethiopian Jewish holiday (Tues., Nov. 29) Month of Kislev (Wed. 30th [eve] - Fri. Dec. 29th [day]) Four Sabbaths: Toldot, Vayetzei, Vayishlach, Vayeshev Winter Solstice: Wed. 20th (Kislev 20) Dates for Chanukah 2016 (5777): 1st Chanukah candle - Sat. 24th [i. e., Kislev 25] 2nd Chanukah candle - Sun. 25th Christmas: Sun. 25th 3rd Chanukah candle: Mon. 26th 4th Chanukah candle: Tues. 27th 5th Chanukah candle: Wed. 28th Month of Tevet (Thurs., Dec. 29th [eve] - Fri. Jan. 27th [day]) Four Sabbaths: Miketz, Vayigash, Vayechi, Shemot Dates for Chanukah (continued): 6th Chanukah candle: Thur. 29th (Rosh Chodesh Chanukah) 7th Chanukah candle: Fri. 30th 8th Chanukah candle: Sat. 31st [Zot Chanukah] Secular New Year: Sun. 1st, 2017 (Tevet 3) Tenth of Tevet - Sun. 8th, 2017; fast over the seige of Jerusalem Note: Some calendars will list the first day of a holiday without indicating that the holiday actually begins sundown the night before... So, for example, while Chanukah begins Saturday, Dec. 24th at sundown, many calendars may indicate that it occurs on Sunday, December 25th. September 2016 Updates Shanah Tovah, friends! [ The holiday of Rosh Hashanah begins Sunday October 2nd at sundown... ] 09. 30. 16 (Elul 27, 5776) God is both infinitely loving and infinitely just, and both of these "attributes" are inseparably a part of who he is. God is One. Nonetheless, the cross of Yeshua proves that "love is stronger than death, passion fiercer than the grave; its flashes are flashes of fire, a raging flame, the very flame of the Lord" ( Song. 8:6). It is at the cross that "love and truth have met, righteousness and peace have kissed" ( Psalm 85:10). This implies that we must drop our defenses � even those supposed objections and pretenses voiced by our shame � and "accept that we are accepted. " It is God's great love for you that leads you to turn to him. Allow yourself to be embraced by his "everlasting arms. " מֵרָחוֹק יְהוָה נִרְאָה לִי וְאַהֲבַת עוֹלָם אֲהַבְתִּיךְ עַל־כֵּן מְשַׁכְתִּיךְ חָסֶד me�ra�chok Adonai nir�ah li ve�a�ha�vat o�lam a�hav�tikh al ken me�shakh�tikh cha �sed "The LORD appeared to me from far away. I have loved you with an everlasting love; therefore with lovingkindness have I drawn you. " ( Jer. 31:3) Hebrew Study Card Genuine repentance will entirely change you. It is an act of profound respect over what God has done on your behalf. You say, but I am a miserable wretch! Indeed that is so, but the consciousness of your wretched state is the heart's cry for love... God goes "outside the camp" to meet with you. He enters the leper colony to join you there, in your wretchedness, and even takes upon your fatal disease. He sees you in your desperate estate and joins you there. God enters into the dust of your death and says, "Live! " Repentance means changing your thinking, turning around to face the truth, and returning to embrace God's love. It does not identify the whole person with sin, but rather regards all people as redeemable, worthy, and valuable to God. Conviction of sin is not the end, but rather the means to newness of life. God saved us so that we could be in a love relationship with Him. We must "choose life, " and that means choosing to welcome God's love into your heart. The only sin that can keep you from God's everlasting love is the denial that his love is personally for you. You must forsake seeing yourself "in the flesh" and take hold of God's spirit, his passion, and his grace for your soul. You are worthy to be loved because God is worthy to make you so. Therefore as our wonderful Savior appealed, "Repent and believe the good news" ( Mark 1:5). God is love, and that love is for you. We sincerely wish you "shanah tovah u'metukah ba'Adoneinu Yeshua ha-Mashiach" - a good and sweet year in our Lord Jesus the Messiah! May the LORD God heal you, body and soul; may He ease your pain, increase your strength, and release you from all your fears... May blessing, love, joy, and true shalom surround you and fill you with ongoing wonder and thanks. In the Name above all Names we pray: Amen. Close as your Breath... [ The following is related to the month of Elul and the "Season of Repentance"... 16 (Elul 27, 5776) Teshuvah is our answer to God's invitation to be his beloved people... Were it not for this great gift, no one could ever withstand the force of the divine attribute of Justice. Our Torah portion for this week (i. e., Nitzvavim) describes the process of turning: "This commandment (i. e., of turning to the LORD) is not too hard for you, neither is it far off. " Indeed, it is not a matter of striving to ascend to heaven, nor of fathoming the depths of the sea. No, "the word is very near to you" ( כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאד) - as close as your mouth and heart so that you can do it. If we confess the truth with our mouth and turn to God with all our heart, we find blessing and life: כִּי הַמִּצְוָה הַזּאת אֲשֶׁר אָנכִי מְצַוְּךָ הַיּוֹם לא־נִפְלֵאת הִוא מִמְּךָ וְלא רְחקָה הִוא כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאד בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂתוֹ ki � ha�mitz�vah � haz�zot � a�sher � a�no�khi � me�tza�ve�kha � ha�yom lo � nif�let � hi � mi�me�kha � ve�lo � re�cho�kah � hi ki � ka�rov � e� le �kha � ha�da�var � me�od be� fi �kha � u�vil�vav�kha � la�a�so�to "For this commandment that I command you today is not too hard for you, neither is it far off... For the word is very near you - it is in your mouth and in your heart, so that you can do it" ( Deut. 30:11, 14) It is interesting to consider how the Apostle Paul interprets Deut. 30:11-14 in Romans 10:5-8 and uses it to contrast the "righteousness which is from the law" with the "righteousness which is of faith. " Paul first quotes Lev. 18:5 as a summary of the meaning of the law (you must keep the commandments in order "to live by them, " i. e., you must entirely obey them to find life). He then contrasts the "righteousness which is from the law" with the "righteousness which is of faith. " Only God can bridge the gap between heaven and earth. When Paul quotes Deut. 30:14, i. e., "But the word is very near you. It is in your mouth and in your heart, " he deliberately omits the last clause (i. e., "so that you can do it") precisely because we cannot "do it, " i. e., keep the commandments. The "word of faith" is the message that God's righteousness now comes through Messiah's work for us, and the confession of faith ascribes salvation to be "of the LORD, " not based on our own works of righteousness. "The word is near you, in your mouth and in your heart" (that is, the word of faith that we proclaim) because, if you confess with your mouth that Yeshua is LORD and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved" ( Rom. 10:8-10). Love's Confession... [ The following entry is related to our Torah portion this week, parashat Nitzavim... 16 (Elul 27, 5776) From our Torah portion this week we read: "The word is very near you; it is in your mouth and in your heart, so that you can do it" ( Deut. 30: 14). What "word" is this other than the confession of faith in the LORD? Faith is the key, since it responds to God's voice and receives the message of hope within the heart... Faith is a matter of the will: of choosing to receive the blessing, accepting that you are accepted, and trusting God's passion for your life. "Consider Abraham; he believed God and it was credited to him as righteousness" ( Gal. 3:6). Faith itself is the obedience of Torah, the necessary precondition for all that follows. "I am the LORD your God" ( אָנכִי יְהוָה אֱלהֶיךָ) is the very First Commandment. When we turn to the LORD, we esteem him as truthful, just, wise, compassionate, and worthy of our trust. "Faith makes God real to us and real in us; when we honor God, we give everything that a believing heart can give Him" (Luther). The students of the maggid of Zlotchov once asked him, "In the Torah we read that our father Abraham kept all the laws ( Gen. 26:5), but how could this be, since they had not yet been given to him? " The maggid replied, "All that is needed is to love God. If you are about to do something and you think it might lessen your love, then you know it's a sin; but if you think it will increase your love, then you know it's in keeping with God's will. That's what Abraham did. " Amen. Faith is the confession of God's love. Abraham was justified by faith because he trusted in God's love more than anything else, and that is the essence of Torah. "Now abide faith, hope, love, these three, but the greatest of these is love" ( 1 Cor. 13:13). The Narrow Door... 09. 16 (Elul 27, 5776) "Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able" ( Luke 13:24). The narrow door is the way of humility, assuming a low position, crawling, if you will, and making yourself small... It is the way of the cross of Messiah, confessing the truth of our condition and trusting in God alone for deliverance.. The narrow door is the way of faith - trusting God's compassion and righteousness given on your behalf. The large, wide-open door is designed for the crowd and its various idols. Beware of the world that seeks to assimilate the soul: beware of becoming part of the crowd! The individual is lost and overwhelmed in the midst of the crowd and its momentum. The crowd assimilates the soul, laughs at the notion of individual responsibility, and abandons itself to the gravity of purely natural forces... The life of faith, on the other hand, refuses to regard the individual human heart as a triviality. Faith is an individual struggle, a walk into unknowing; it is the way of the sojourner who feels uneasy in this world of shadows... God is always with us and helps us stay strong and resolute, even as we struggle through the darkness of this age. Press on, chaverim! Do not lose sight of your high calling in Yeshua. The day and the hour draw near! Circumcision of Heart.... [ The following entry is related to our Torah portion this week, parashat Nitzavim... 29. 16 (Elul 26, 5776) Our Torah portion this week ( Nitzavim) says "the LORD your God will circumcise your heart ( וּמָל יְהוָה אֱלהֶיךָ אֶת־לְבָבְךָ) and the heart of your offspring" ( Deut. 30:6), and yet earlier Moses had admonished, "you shall circumcise the block of your heart" ( Deut. 10:6). So which is it? Does God circumcise the heart or do we? The answer is of course both: you must make a beginning by opening your heart to God's word, though only God has the power to enable you to "love the LORD your God with all your heart and with all your soul, that you may live. " When you turn to God and open your heart to Him, God will remove the blockage of your heart so that your other relationships might be healed as well. Therefore "work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure" ( Phil. 2:12-13). ‎"It is enough to open your heart the smallest amount - even the width of a pin head - to repent, so that you feel a prick within your heart, like a piercing sting in living tissue, not like a needle thrust into dead flesh" (Menachem Mendel of Kotzk). Root of Bitterness... 09. 16 (Elul 26, 5776) From our Torah this week ( Nitzavim) we read, "perhaps there is among you a root that bears poison and bitterness" ( Deut. 29:18). The Kotzker rebbe commented here that much bitterness comes precisely from this "perhaps" ( פֶּן־יֵשׁ). When you stand back from the word of Torah and question whether it is something you should heed, you are halfhearted and ambivalent, and this may lead to bitterness regarding serving God. On the other hand, when Israel was asked whether they would accept the Torah, they replied "na'aseh v'nishmah, " we will do and (then) we will understand, recognizing that the act of will is central for understanding ( Exod. 24:7). Carnal human nature wants to know the reason for obedience - the pragmatic payoff, if you will - but that is not the way of faith. It is written: הַנִּסְתָּרת לַיהוָה אֱלהֵינוּ - "the hidden things are for the LORD our God" ( Deut. 29:29), meaning such are not disclosed by reasoning but are revealed to the heart. God sees in secret and knows the inner workings of our affections ( Prov. 17:3; Psalm 66:10, etc. ). אֲנִי יְהוָה חקֵר לֵב בּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כִּדְרָכָיו כִּפְרִי מַעֲלָלָיו a�ni � Adonai � cho�ker � lev � bo�chen � ke�la�yot ve�la�tet � le�ish � kid�ra�khav � kif�ri � ma�a�la�lav "I the LORD search the heart and test the mind, to give every man as to his ways, as to the fruit of his deeds. 17:10) The Overmastering Light... 09. 16 (Elul 26, 5776) There is a lot of cunningly engineered fear (and outrage) "in the air, " and the enemy of our souls seeks first of all to lead us into a place of exile, worry, and pain. We are able to resist him by submitting to the truth about reality ( James 4:7). God's Name YHVH ( יהוה) means "Presence" and "Love, " and there is no power in heaven or earth that can overrule His hand. Therefore even if the prophesied "End of Days" were to begin this very hour, our responsibility is to focus on the Divine Presence and to walk in His truth and love. As King David said, "I have set the LORD always before me; because He is at my right hand, I shall not be shaken" ( Psalm 16:8). שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט shiv� vi �ti � Adonai � le�neg�di � ta�mid ki � mi�mi�ni � bal � e�mot Encourage yourself by remembering that there is a future of healing and deliverance coming to us, though we must abide in the shadow of its substance for a bit longer: "For behold, the Day is coming ( הַיּוֹם בָּא), burning like an oven, when all the arrogant and all evildoers will be stubble. The Day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch. But for you who fear my Name, the Sun of Righteousness ( שֶׁמֶשׁ צְדָקָה) shall rise with healing in its wings. You shall go out skipping like calves released from the stall. And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the LORD of hosts" ( Mal. 4:1-3). This awesome passage from the Book of Malachi primarily applies to the Second Coming of Yeshua and the great "Day of the LORD" ( יוֹם יהוה). The "Sun of Righteousness, " shemesh tzaddik ( שֶׁמֶשׁ צְדָקָה), refers to Messiah son of David, the risen life-giving Healer of God. Of Him it is said, "The LORD God is a sun and a shield" ( Psalm 84:11) and "the LORD shall be to thee an everlasting Light ( אוֹר עוֹלָם), and thy God thy glory; thy sun shall no more go down, for the Lord shall be thine everlasting light" ( Isa. 60:19-20). The Divine Light will shine on those who receive God's righteousness, that is, on those who put their trust in the One who said, 'I am the Light of the world' ( John 8:12). Shine Your Light upon us, O LORD! The Wisdom of Teshuvah... [ Our Torah portion this week, parashat Nitzavim, is always read on the last Shabbat of the year, since it describes the process of repentance (i. e., teshuvah)... 16 (Elul 26, 5776) It is written in Kohelet: הֶחָכָם עֵינָיו בְּראשׁוֹ - "the wise person's eyes are in his head, " וְהַכְּסִיל בַּחשֶׁךְ הוֹלֵךְ - "but the arrogant person walks in darkness" ( Eccl. 2:14). The sages here comment that the wise one always looks to the Divine Presence, taking heed to "know what is above: a seeing eye, a listening ear, and all your deeds being inscribed in a book" (Avot 2:1). The wise person keeps God in his thoughts and the light of Truth illuminates his understanding. This is the way of teshuvah � turning our affections and thoughts heavenward at all times. Our Torah portion this week (Nitzavim) says, "You are standing this day before the Lord your God" ( Deut. 29:10), and therefore may we know before Whom we stand and may we be filled with the light of divine truth. Amen. זָרַח בַּחשֶׁךְ אוֹר לַיְשָׁרִים חַנּוּן וְרַחוּם וְצַדִּיק za�rach � ba� cho �shekh � ohr � lai�sha�rim chan�nun � ve�ra�chum � ve�tzad�dik Teshuvah and Creation... [ Today marks Elul 25, the "date of creation... "] 09. 28. 16 (Elul 25, 5776) After the LORD judged Adam and Eve, He compassionately gave them the skin of a sacrificial lamb as their covering ( Gen. 3:21). This First Sacrifice, offered by the Hand of God Himself, foreshadowed the coming Sacrifice of the Lamb of God who was slain "from the foundation of the world" ( 1 Pet. 1:20). At the very beginning of mankind's creation, then, the LORD initiated His plan of redemption and salvation through Yeshua (Jesus) as the Divine Light of the world ( אוֹר הָעוֹלָם). The Akedat Yitzchak ("Binding of Isaac") is a major theme on Rosh Hashanah. According to Jewish tradition, God told Abraham that the ram's horn (shofar) should be blown on Rosh Hashanah to remind the people of the substitutionary sacrifice provided by the LORD Himself -- an echo of that First Sacrifice offered in Eden. How much more should we as believers in the greater sacrifice of Yeshua as our Lamb of God celebrate this day? For more on this, see " Teshuvah and Creation: Elul 25 on the Jewish Calendar. " Teshuvah's Lament... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 16 (Elul 25, 5776) While it's true that we express sorrow and regret for our sins - we mourn over our lives - this is part of the healing process, with the end result of obtaining comfort from God ( Matt. 5:4). Mere regret over sin is not enough, however, since the motive may be from shame (pride) or disappointment over some selfish loss. Esau repented with tears, but his wasn't true repentance since he didn't lament the loss of his heart to God's love... True repentance leads to healing and life. When the woman from Magdala wept and washed Jesus' feet with her tears, he said to those present, "I tell you, her sins, which are many, are forgiven -- for she loved much" ( Luke 7:44-48). In other words, she was lavish in her love because she deeply regretted that she had missed what was most important, what she desperately needed all along... She saw her sin as blindness to God's love... After all, why would she weep over her sins unless she loved him? And how could she love him unless he first revealed his love to her? ( 1 John 4:19) "For grief (λύπη) as intended by God produces a repentance ( תְּשׁוּעָה) that leads to salvation, leaving no regret, but worldly grief produces death" ( 2 Cor. 7:10). Ultimately, however, there is great consolation to the sinner who turns to God in the truth: "A person reposes in the forgiveness of sins when the thought of God no longer reminds him of the sin, but of the fact that it is forgiven, so that what is past is not a recollection of how much he offended, but of how much he has been forgiven.... Eternal justice can and will forget in only one way - through forgiveness in Christ - but then, of course, the believer must not forget and must steadfastly recollect that it is forgiven him. " (Kierkegaard, Journals) Is Rosh Hashanah Biblical? [ The holiday of Rosh Hashanah begins Sunday October 2nd at sundown... 16 (Elul 25, 5776) Though the term "Rosh Hashanah" does not occur in the Torah, the start of the 7th month (i. e., Tishri 1) is clearly to be set apart by special shofar blowing (see Lev. 23:24-25, Num. 29:1-2). Furthermore, the Torah calls the end of the harvest year (in the fall) the "end of the year" (see Exod. 23:6), which indicates the symmetry of the calendar: the fall festivals "mirror" the spring festivals and correspond to one another. Just as there is a "new year" in the spring, on the new moon of Nisan, so there is in the fall, on the new moon of Tishri, the seventh month... That is why we make a "teruah" shout of thanks to God in anticipation of the fulfillment of God's redemptive purposes during the End of Days. But what about the idea of focusing on repentance (i. e., teshuvah) during this time of year? Well, undergoing self-examination and teshuvah are clearly commanded by God throughout the Scriptures, including the New Testament writings (see Lam. 3:40; Haggai 1:5; Psalm 119:59; Matt. 7:3-5, Gal. 6:3-4, 1 Cor. 11:28, 2 Cor. 13:5, James 5:16, 1 John 1:8-9, etc. ). Setting aside 40 days each year to call us to turn to God is a healing custom, especially if it's done in light of truth of the gospel message. After all, Christians will stand before the Throne of Judgment (kisei ha-din) to give account for their lives to God (see 2 Cor. 5:10). As it is written: "Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is" ( 1 Cor. 3:13). The foundation of every true work of God comes from trusting in the finished work of Yeshua the Messiah, and the work of our faith will be tested and judged. For more on this subject, see Is Rosh Hashanah Biblical? Rosh Hashanah Home Celebration... 09. 16 (Elul 25, 5776) To prepare for a Rosh Hashanah home evening celebration, you will need a few basic things. Minimally you will need a couple holiday candles, a kiddush cup, some grape juice, challah (holiday bread), a few apples and honey, and a pomegranate... You will also need a shofar to sound at the end of the meal. For best results you should plan your meal, arrange your table, and decide which order things should go.... Here is a very general overview of the steps for our Rosh Hashanah Seder: Recite the blessing over the candles (usually 18 mins before sundown) Do kiddush over the wine/grape juice Recite the Shehecheyanu blessing Recite the Mo'edim blessing Recite the Hamotzi blessing over the (round) challah Recite the Shema (together, under a tallit) Recite Birkat Kohanim (blessing the children) Wish one another L'shanah tovah! Sing some holiday songs Sit at the table for the holiday meal Follow the simamin service (blessings over selected foods) Serve and eat the holiday meal together Recite (an abbreviated) Birkat Hamazon - giving thanks to God for the meal Recite blessings for the new year; taste apples and honey; pomegranate Recite the Shofar blessing and hear the shofar (at least 100 blasts for the evening) Tekiah [1 blast] Shevarim [3 wailing blasts] Teruah [at least 9 staccato blasts] Tekiah Gedolah [1 very long blast] Listen to the Shofar We usually serve matzah ball soup or tzimmes, fresh salad, and a main course such as pomegranate chicken over rice with some green beans. During the holiday meal we also eat some "ceremonial foods" (i. e., simanim) and recite Hebrew blessings over these "first tastes" of the new year... For example we will eat a few almonds, some beets, a bite of fish, a nosh of star fruit, and of course apple and honey (tapu'ach udvash) for dessert. Please understand that you don't "have" to do any of this (though it is a blessing if it's done in the right spirit). If you are new to all this or feeling anxious, my heartfelt advice is to follow the path of peace - our Lord doesn't lay heavy burdens on us but lightness and grace... Shalom. For more information, see the Hebrew for Christians Rosh Hashanah Seder Guide. Returning Home... 09. 16 (Elul 25, 5776) "If we confess our sins... " ( 1 John 1:9). The question is raised, if a man sins purposely, how can he know whether his intentional repentance can overcome his intentional sin? We must press on, and maintain our teshuvah. Even if we sin 70 x 7 times ( Matt. 18:21-22), we are forbidden to regard ourselves as beyond the reach of God's healing love. The Spirit cries out: "Return to Me, and I will return to you" ( Mal. 3:7). A king's son was at a far distance from his father. Said his friends to him, "Return to your father. " He said, "I can't: the way is too far. His father sent to him and said, "Go as far as you are able, and I will come the rest of the way to you. Thus says the Holy One, blessed be He: "Return to me, and I will return to you, says the LORD of hosts" ( Mal. 3:7). שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם אָמַר יְהוָה צְבָאוֹת shu �vu � e�lai � ve�a� shuv �ah � a�lei�khem a�mar � Adonai � tze�va�ot "Return to me, and I will return to you, says the LORD of hosts" ( Mal. 3:7) It is never too late to turn to God... there is always hope. The prophet Jeremiah spoke in the Name of the LORD: "Return, faithless Israel, declares the LORD. I will not look on you in anger, for I am kind ( כִּי־חָסִיד אֲנִי), declares the LORD. Only acknowledge your iniquity, that you have transgressed against the LORD thy God... 3:12-13). " When the people drew back in shame, however, God encouraged them by saying "My children, if you return, will you not be returning to your Father? Return, O faithless sons; I will heal your faithlessness. "Behold, we come to you, for you are the LORD our God" ( Jer. 3:22). Teshuvah and Sin... 09. 16 (Elul 25, 5776) Many people minimize the idea of sin because they fail to recognize it as life-threatening, lethal, and spiritually disastrous. Sin (and its justification in our lives) cuts us off from God, however, and that invariably leads to a sense of existential dread ( Isa. 59:2; Ezek. 18:4). "The wages of sin is death" ( Rom. 6:23), and that means those who practice sin are considered "dead" even while alive (Berachot 18a-b). Tragically, sin can lead to the dreadful punishment of karet ( כָּרֵת), being "cut off" from any awareness of the Truth. Regarding this the sages note that the Hebrew word for sin, chet ( חַטְא), is written with a silent Aleph ( א) because when we sin, the Master and LORD ( אַלּוּף) is present, because without his power no one could lift his hand to do anything great or small. Here we note the terrible reality that our sin is witnessed by God himself, a pain that pierces his very heart. נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקרָה וְנָשׁוּבָה עַד־יְהוָה nach�pe�sah de�ra�chey�nu ve�nach� ko �rah ve�na� shu �vah ad Adonai "Let us search and examine our ways and turn back to the LORD! " ( Lam. 3:40) During Rosh Hashanah and the High Holidays, we examine our lives and confess our sins ( חֶשְׁבּוֹן הַנֶּפֶשׁ). Though God forgives us because of Yeshua's sacrifice, we nevertheless are called to turn away from sin and draw closer to the heart of the Father ( 1 John 1:9; James 4:8). The cross does not give us license to sin, of course, but should awaken within us a desire to live in godly reverence by the power of God's Spirit... Rabbi Bunam told the parable of how a father made a loan to his son to help him start a business. When the time for repayment came, he learned his son had used the money wisely, and therefore he made him a gift of the amount loaned. Later the father did the same for another son, but when time for repayment came, he learned that the son had used the investment unwisely, so to prevent further losses, he compelled his son to give up the business. It is the same with us. God loans us the impulse to judge ourselves and repent of our unworthy deeds. If we use this impulse wisely, he gives us further resolve to walk in righteousness. But if we disregard the impulse and do nothing, God takes it back, and we remain stuck in our present condition ( Rom. 1:28). May God help us turn to Him... "Remember that the right direction leads not only to peace but to knowledge. When a man is getting better he understands more and more clearly the evil that is still left in him. When a man is getting worse he understands his own badness less and less. A moderately bad man knows he is not very good: a thoroughly bad man thinks he is all right. This is common sense, really. You understand sleep when you are awake, not while you are sleeping. You can see mistakes in arithmetic when your mind is working properly: while you are making them you cannot see them. You can understand the nature of drunkenness when you are sober, not when you are drunk. Good people know about both good and evil: bad people do not know about either. " - C. S. Lewis Jesus in Context... 09. 16 (Elul 25, 5776) An essential and basic principle of Bible interpretation is stated in the simple axiom: "a text without a context is a pretext, " and therefore we must endeavor to understand the New Testament in light of the Torah, not the other way around... Without the context of Torah, the meaning and terms of the New Testament will be obscure and subject to misunderstanding. Indeed, we must remember that the Messiah was "embedded" in the Jewish culture of his day ( Gal. 4:4-5), and was fluent in Torah reading and study ( Luke 4:16-21; John 4:22). Moreover, Yeshua plainly said that the Jewish Scriptures testify of Him: "And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself" ( Luke 24:27; John 5:39). We study Torah to know Yeshua, the "Living Torah" better, as he said: "Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old" ( Matt. 13:52). When we begin to apply this principle of interpretation, the "red letter" text of the New Testament will become visible in the Torah, the Prophets, and the Writings as well... Yeshua is the Voice of God that speaks from the midst of the fire -- yesterday, today and forever! Why Celebrate Rosh Hashanah? [ The holiday of Rosh Hashanah begins Sunday, October 2nd at sundown... 27. 16 (Elul 24, 5776) We celebrate Rosh Hashanah because the LORD God is the great King over all -- our Creator and Redeemer. As the psalmist puts it, God is Melech Gadol al-kol-ha'aretz, ( מֶלֶךְ גָּדוֹל עַל־כָּל־הָאָרֶץ), a "great King over all the earth" ( Psalm 47:2). Indeed Rosh Hashanah is a "sanctified reminder" of God's creative authority in our lives. Yeshua (Jesus) is called the Mashiach ( מָשִׁיחַ), a term that denotes His Kingly dignity and royalty (this idea is unfortunately obscured by the Greek word "Christ"). Yeshua is also borei Olam - the Creator and Sustainer of all creation ( Col. 1:16). He is coming to rule and reign from Jerusalem (Zion) in the near future. Christians will be judged according to their deeds of service ( 2 Cor. 5:10) and the world system (and Satan) will be judged during the Great Tribulation period that precedes the Second Coming. Just as the heavenly shofar was sounded from Sinai, so it will be one day sounded from Zion ( Isa. 27:13). As the only true King and Judge, God indeed has a Sefer HaChayim (Book of Life) as well as a Sefer Ha-Metim (Book of Death). The Scriptures clearly warn that on the Day of Judgment to come, anyone's name not found written in the Book of Life will be thrown into the lake of fire ( Rev. 20:15). The Kingship of our LORD should be of great interest to those who regard themselves as citizens of heaven, the dominion of our Savior and Lord ( Phil. 3:20). The New Testament links teshuvah with salvation ( יְשׁוּעָה) itself. Yeshua's first message was "Repent and believe the gospel ( בְּשׂוֹרָה)" ( Mark 1:15), and Paul linked teshuvah with confession and trust in the saving work of the Messiah on our behalf ( Rom. 10:8-13). Teshuvah implies a response to the Person of Yeshua that is demonstrated through confession that He is none other than YHVH, the LORD of Compassion and grace. The sound of the shofar is meant to awaken our hearts and to prepare for coming judgment. Indeed, the Akedat Yitzchak ("Binding of Isaac") is a major theme of Rosh Hashanah. As he went to sacrifice his beloved son upon the altar at Moriah, Abraham prophetically said: "God will provide for himself the lamb" ( אֱלהִים יִרְאֶה־לּוֹ הַשֶּׂה). After binding Isaac and raising the knife, however, the Angel of the LORD intervened and Abraham was given a ram as substitute. According to Jewish tradition, God told Abraham that the ram's horn (shofar) should be blown on Rosh Hashanah to remind the people of the substitutionary sacrifice provided by the LORD Himself -- an echo of the very First Sacrifice offered in Eden. In light of this, how much more then should we remember the sacrifice of Yeshua the Great Lamb of God during this time? (For more information, see the article, " The Gospel in the Garden. ") Ultimately we anticipate the prophetic fulfillment of the LORD's covenant faithfulness to Israel when we understand that Rosh Hashanah and the Yamim Nora'im ("Days of Awe") foreshadow the future salvation of Israel in the days to come. This pictures the Great Tribulation and Yom Adonai - the great Day of the LORD - that arrives just before national Israel's ultimate shuvah (return). Yom Kippur is the Holiday that pictures the full restoration of Israel to all her covenant promises with Yeshua as the recognized Kohen Gadol (High Priest) of the New Covenant. The new covenant will be embraced and Yeshua will be revealed as Israel's Savior and Redeemer. Then "all Israel shall be saved" ( Rom. 11:26). For more on this subject, see Should Christians Celebrate Rosh Hashanah? Call to Life and Joy... 09. 16 (Elul 24, 5776) The call to teshuvah is a call to wonder, to the life of eternal verities and possibilities, to the way of love, joy, and peace that passes merely human understanding... "Who would wish to dwell among the nations and be numbered among them? The Lord would have His people follow a separate path. No, we walk the narrow way where all genuine pilgrims must go to follow the Lord" (Charles Spurgeon). Amen. "If then you have been raised with Messiah, seek the things that are above, where Messiah is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth, for you have died and your life is hidden with Messiah in God" ( Col. 3:1-3). We are kedoshim - a "set apart people" - awakened to the sacred nature of life, alive to God's great passion, and undergoing the divine process of our eternal healing. Let us press on! Matters of Life and Death... [ Our Torah portion this week, parashat Nitzavim, is always read on the last Shabbat of the year, since it describes the process of turning (teshuvah)... 16 (Elul 24, 5776) In our Torah portion this week (parashat Nitzavim) we note that we are constrained by God to choose either "the blessing or the curse, " and that we are not free not to choose, since the LORD God created us to make that very choice... In other words, teshuvah is not optional: we cannot choose not to choose; we cannot "opt out" of our responsibility before God. Every human being faces the holy dilemma, and there is no way to avoid the "either/or" by attempting to somehow unite heaven and hell. Spiritually, we must learn to "choose to choose, " since denying the power of our choice (e. g., by rationalizing, blaming others, playing the victim) means repudiating our identity as a soul made in the image of God, and this results in being inwardly "disfigured" and fragmented... Since our life is the expression of our choices, the goal of life is to unify the heart's affections, to consolidate the power of the will, and to freely yield to the truth of God. The so-called "freedom" the world offers is really the freedom from responsibility, that is, the evasion of conviction and abandonment of the truth. Real freedom is the power to choose righteousness rather than to slavishly follow the lusts and fears of the lower nature. This is a miraculous freedom given by Yeshua, who alone gives us authority over the yetzer hara and all the power of the devil ( John 8:36; Luke 10:19; Heb. 2:14; 1 John 3:8). הַעִידתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ ha�i�do�ti ba�khem ha�yom et ha-sha� ma �yim v'et ha� a �retz ha�cha�yim ve�ha� ma �vet na�tat�ti le�fa� ne �kha ha�be�ra�khah ve�ha�ke�la�lah u�va�char�ta ba�cha�yim le� ma �an ti�che�yeh at�tah ve�zar� e �kha "I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live" ( Deut. 30:19) The choice is yours - and yours alone - to make. "See, I am setting before you today a blessing and a curse... " Note that the expression "before you" ( לִפְנֵיכֶם) implies that we have real choice and free will (bechirah chofshit). Belief in free will coheres with the revelation of God's righteousness, since punishment is fitting only when a person has a genuine choice between doing right and wrong. As Abraham said, "Shall not the Judge of all the earth do what is just? " ( Gen. 18:25). Likewise the idea of reward is meaningless if God simply decreed who was to be saintly and who was not. Indeed, the validity of moral choice is implied in the imperatives found in Scripture � "ought implies can. " As Yeshua said, "Repent (i. e., shuv: turn to God) - and believe the good news" ( Mark 1:15; Rev. 2:5). Free will is paradoxical in light of God's sovereignty, of course, though the paradox itself is no reason to negate its truth. Most people want to chose either horn of this dilemma (e. g., consider the Calvinism/Arminianism theological controversy), but the truth is that salvation is both about God's sovereignty and your responsibility: "Work out (κατεργάζεσθε) your own salvation with fear and trembling, for it is God who works in you (θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν), both to will and to work for his good pleasure" ( Phil. As we believe, so we are given the means to please our LORD and obey His will. Remember who said, "Behold, I am coming soon, bringing my recompense with me, to repay everyone for what he has done" ( Rev. 22:12). We are always choosing, and therefore the Spirit of God says, "I have set before you today life and death, the blessing and the curse; therefore bacharta ba'chayim - choose life - that you may live! " This commandment [i. e., choosing life] is not too hard for you; nor is it beyond your reach: it is very near you - as close as your breath and as near as your heart. Therefore turn to God and embrace the message of salvation given in the Messiah Yeshua. There is no other way, and time is running out. Yeshua the Messiah is the LORD ( יהוה), the Name above all names, melekh ha-kavod: the King of Glory; the only Wise God our Savior. One day every soul will give account of their choices before Him; then indeed every knee shall bow; every tongue confess the truth... We must be gentle as we learn how to purposively choose life... Though each of us must make choices, and indeed we are always choosing, alas, we are weak, unfocused, frail, foolish, and in constant need of God's help. Therefore we must extend compassion to others: "Do not hate those who offend you, simply because you have not done the same. If they had your nature, they too might not have sinned; if you were like them, you might have done as they have done" (R' Samuel Kariver). We all have defects of character that are not entirely freely chosen; in light of this, we must show mercy and be quick to forgive others. On Judgment Day, I like everyone else, will be allowed to hang all my unhappiness and suffering on a branch of the great Tree of Sorrows. Then, when I have found a limb from which my sorrows can dangle, I will walk slowly around that tree. Do you know what I will do on that walk? I will search for a set of sufferings I might prefer to those I have hung on the tree. But search as I may, I will not find any, and in the end, I will freely choose to reclaim my own personal set of sorrows rather than that of another. I will leave that tree wiser than when I got there, and I will be ready to walk toward the Tree of Life. (Hasidic Tales: Baal Shem Tov). But be encouraged, chaverim. We are promised great help as we obey the message of Yeshua and walk by faith in God's unfailing love.... Those who are in relationship with the LORD through Yeshua are given the Holy Spirit ( רוּחַ הַקּדֶשׁ) in the role of Comforter (παρακλητος), who gives us strength to persevere in the midst of the storms of this life ( John 14:26; 15:26). Nonetheless, the central commandment remains: We must continually choose to trust in God's love and grace for our lives, every step of the way. God will never leave you nor forsake you ( לא יַרְפְּךָ וְלא יַעַזְבֶךָּ), but He continues to say to those who trust in Him: "Behold, I have stood at the door and knocked. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me" ( Rev. Set the LORD always before you so that you will remain unmoved. Note: We choose with the heart... "If your heart does not want a world of moral reality, your head will assuredly never make you believe in one" (William James). In other words, reason is a servant of the will -- of the passions -- and there is nothing more common than to find it employed in the task of excusing the most egregious of human behavior. We see this in politics of all kinds... Therefore it is often useless to argue over moral truth; it is far better to live in God's Presence and let the Spirit manifest divine power through you. Lift up your heads... 09. 16 (Elul 24, 5776) Rosh Hashanah literally means the "head of the year, " and it traditionally marks the anniversary of the creation of mankind. The sages note that where it is written, "When you take a census of the children of Israel" ( Exod. 30:12), the Hebrew reads, "When you lift up the heads ( כִּי תִשָּׂא אֶת־ראשׁ) of the children of Israel, " which implies that each person should be encouraged to understand that they "count" in the eyes of Heaven. The sages also not that the word "Israel" ( יִשְׂרָאֵל) contains the letters that form the phrase li rosh ( לִי ראשׁ), "there is to me a head, " that is, a soul created in the image of God. During Rosh Hashanah we affirm our faith that the LORD our God is the great King over all the earth ( מֶלֶךְ גָּדוֹל עַל־כָּל־הָאָרֶץ). The Hebrew word "king" is melekh ( מֶלֶךְ), the value of which is 90, the same as the Hebrew letter Tzadi ( צ), meaning "Righteous One. " Indeed some of the sages say that the word "amen" ( אמן) is an acronym for the phrase El Melekh Ne'eman ( אֵל מֶלְךְ נֶאֱמָן) - "God is a Righteous King. " The LORD is a God of faithfulness and without iniquity, just and upright is he ( Deut. 32:4). The LORD God, the Righteous One has "ascended with a shout, the LORD with the sound of a shofar" ( Psalm 47:5). This refers to the ascension and glorification of our Savior Yeshua, who ascended in triumph over sin and death our behalf. As is written: "Sing praises unto our King, sing praises! " ( Psalm 47:6). L'Chayim b'Yeshua - to Life in Yeshua, friends! Return of the Captives... [ The following is related to this week's Torah reading, parashat Nitzavim... 16 (Elul 24, 5776) "The LORD your God will return as you return, and will have mercy upon you, turning to gather you back... " ( Deut 30:3). This has both a present and prophetic application. First, in the present hour, if you turn to God, he will show you compassion, and he will "gather back" all those distant and fragmented parts of yourself into shalom and wholeness. He will restore your lost days; he will bring you out of exile and give you comfort in Yeshua. He makes all things new. "Draw near, therefore to God, and he will draw near to you" ( James 4:8). Second, the LORD will return to earth as the Jewish people return from their captivity, and he will restore Zion during the time of the final redemption. The LORD will turn captivity into mercy; he will turn in his compassion to his people. As it is written: "I will be found by you, declares the LORD... and I will bring you back... 29:14). The language of the Torah here is emphatic: "even if your exile is at the farthest edge of heaven ( בִּקְצֵה הַשָּׁמָיִם), from there the LORD your God will gather you... " ( Deut. 30:4). Note that this prophecy is written in the singular and therefore pertains to each individual exile. God will "gather you, " that is, he bring you back to make you whole. Even if your exile (singular) is to the uttermost, the LORD will take you and deliver you, as it is written, "He is able to save to the uttermost (σῴζειν εἰς τὸ παντελὲς) those who draw near to God through him, since he always lives to make intercession for them" ( Heb. 7:25). The Day of Judgment.... 09. 26. 16 (Elul 23, 5776) Rosh Hashanah ( ראש השנה ‎) begins Sunday October 2nd (at sundown) this year. According to traditional Jewish thinking, this holiday commemorates the creation of mankind by God. The Mishnah (earlier part of the Talmud) refers to Rosh Hashanah as the "Day of Judgment" (Yom ha-Din) since all of creation owes allegiance to the Creator and is accountable to Him. The Name Elohim ( אֱלהִים) revealed in Genesis 1:1 bespeaks God as the Creator and Judge of the universe (the Name YHVH, on the other hand, reveals God's compassion, as the One who intimately relates to humanity and breathes into us the breath of life (Gen. 2:4)). In Jewish tradition on Rosh Hashanah we stand before God as our personal Creator and Judge. Many Messianic Jews believe that the sound of the shofar on Rosh Hashanah is a symbol of the rapture (ἁρπάζω) of the followers of the Messiah. According to tradition, on Rosh Hashanah the destiny of the righteous, the tzaddikim, are written in the Book of Life ( סֵפֶר הַחַיִּים), and the destiny of the wicked, the resha'im, are written in the Book of Death ( סֶפֶר הַמָּוֵת). However, most people will not be inscribed in either book, but have ten days -- until Yom Kippur -- to repent before "sealing" their fate. On Yom Kippur, then, everyone's name will be sealed in one of the books. The ten days between Rosh Hashanah and Yom Kippur are therefore called Aseret Yemei Teshuvah ( עֲשֶׂרֶת יְמֵי תְּשׁוּבָה) - the "Ten Days of Repentance" - so called because it is thought that personal repentance during this time affects the divine decree for the coming year... As Messianic believers, we maintain that (in a spiritual sense) "Judgment Day" has come and justice was served through the sacrificial offering of Yeshua for our sins ( 2 Cor. 5:21). He is the perfect fulfillment of the Akedah of Isaac. Our names are written in the Lamb's Book of Life, or Sefer HaChayim ( Rev. 13:8). We do not believe that we are made acceptable in God's sight by means of our own works of righteousness ( Titus 3:5-6), but of course that does not excuse us from being without such works (as fruit of the Holy Spirit in our lives). Moreover, professing Christians will stand before the Throne of Judgment to account for their lives ( 2 Cor. Life is an examination, a test, and every moment is irrepeatable. Every "careless" word we utter will be echoed on the Day of Judgment ( Matt. 12:36-37). Our future day of judgment is being decided today.... The Prophetic Calendar... 09. 16 (Elul 23, 5776) The spring festivals (Passover, Firstfruits, and Shavuot) have been perfectly fulfilled in the first coming of Yeshua as Mashiach ben Yosef, and the fall festivals (Teruah, Yom Kippur, and Sukkot) will be fulfilled in His second coming as Mashiach ben David. Since the first advent fulfilled all of the spring mo'edim to the smallest of details, we believe that His second advent portends similar fulfillment as revealed in the fall mo'edim. After the summer of harvest ( John 4:35), the very first fall festival on the Jewish calendar is Yom Teruah, which is a picture of the "catching away" of kallat Mashiach (the Bride of Messiah) for the time of Sheva Berachot (the seven "days" of blessing that follows the traditional marriage ceremony). Then will come the Great Tribulation and Yom Adonai - the Day of the LORD ( יוֹם יְהוָה). The heavenly shofar blasts heard at Sinai will be reissued from Zion. First will be the gathering together of those who follow the Messiah (i. e., those declared tzaddikim because they trust in the merit of Yeshua's sacrifice), and then God's war against Satan and the world system will begin, culminating in the long-awaited coronation of the King of King of Kings - Melech Malchei Ha-Melachim ( מֶלֶךְ מַלְכֵי הַמְּלָכִים). Rosh Hashanah (or better, Yom Teruah) is therefore a sacred time that has prophetic significance for the Messianic believer, since it commemorates both the creation of the mankind by Adonai as well as the "calling up" of the new creation at the behest of Yeshua, when the sound of the heavenly shofar inaugurates the anticipated End of Days (1 Cor. 15:51-54; 1 Thess. 4:15-18). Indeed, "teruah" ( תְּרוּעָה) is a "calling up" signal for those who belong to Messiah, sounded during the opening of the "Gate to the Wedding" of the great Lamb of God. It also prefigures the coming Day of the LORD and Great Tribulation period that marks God's judgment on an unbelieving world... Note: For more on this topic, see " Introduction to the Jewish Calendar. " Turning, turning, turning... [ The holiday of Rosh Hashanah begins Sunday, October 2nd at sundown this year... 16 (Elul 23, 5776) "Turning, turning, turning... " Every year we revisit the theme of "repentance" by 1) turning to God (teshuvah); 2) turning to others we've offended (mechilah), and 3) turning to those in need (tzedakah); and every year we take inventory of our lives (cheshbon ha'nefesh) with the goal of growing and taking responsibility for our lives. We regret those decisions in our past that have desensitized us to the sacred, and we seek spiritual renewal to serve God more faithfully in the year to come. Simcha Bunim said of the ongoing cycle of teshuvah: "On Rosh Hashanah the world begins anew, and therefore before it begins anew, it comes to an end. Just as before dying all the powers of the body clutch hard at life, so a person at the turn of the year ought to clutch at life with all his strength and might" (Bunim quote taken from Buber: "Tales of the Hasidim, "1947). Different sins require different types of confession. Sins against God (i. e., bein Adam la-Makom: בֵּין אָדָם לָמָקוֹם) require confession to God alone for the sake of obtaining divine forgiveness. Sins against others (i. e., bein Adam l'chavero: בֵּין אָדָם לְחֲבֵרוֹ) require that we personally acknowledge our harm to them and ask them for mechilah ( מְחִילָה), forgiveness. Finally, sins against ourselves require that we admit that we have damaged our own lives and be willing to accept personal forgiveness. "For those whom we have wronged (including ourselves), may we be forgiven... " There is a godly sorrow that works recovery within our hearts. "For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death" (2 Cor. This kind of sorrow is healing, since it moves us to return to the source of Love we so desperately need. May God all bless us with such sorrow, the "gift of tears. " A Matter of Life and Death... [ The following is related to our Torah reading for this week, parashat Nitzavim... 16 (Elul 23, 5776) "I have set before you life and death, blessing and curse; therefore choose life ( בָּחַרְתָּ בַּחַיִּים), that you and your offspring may live" ( Deut. 30:19). Does it seem obvious to you that a person would choose life and live? Yet so many refuse this very thing; they do not choose life but rather take a self-destructive path.... They do so, undoubtedly, because they are spiritually blind, taken captive by the delusions and vanities of this evil world. Despite the incalculable cost � the pain, sorrow, and the inevitable loss � people persist in their lawless self-will, enslaved to their passions, without an abiding center, and therefore without a true self. The miracle of God imparts the will to "choose life" by trusting in the power of the Messiah. As it is written, "Whoever has the Son has the life ( הַחַיִּים); whoever does not have the Son of God does not have life" ( 1 John 5:12). Nitzavim and Rosh Hashanah... [ Our Torah portion this week, parashat Nitzavim, is always read on the Sabbath before Rosh Hashanah, since it describes the process of turning (teshuvah)... 25. 16 (Elul 22, 5776) Parashat Nitzavim is always read on the Sabbath before Rosh Hashanah, serving as a prelude to the holiday. The sages found an allusion to Rosh Hashanah in the opening verse: "You are standing today all of you before the LORD your God" ( Deut. 29:10), where "this day" refers to Rosh Hashanah, when "all of you" shall stand before the LORD your God in judgment. The "last" shofar blast refers to Rosh Hashanah when the dead shall be raised (Rosh Hashanah 16b), whereas the "great" shofar blast is sounded at the end of Yom Kippur, after Israel has received the atonement. According to many of the sages, the time immediately preceding the appearance of the Messiah will be a time of testing (nisayon) in which the world will undergo various forms of tribulation called chevlei Mashiach ( חֶבְלֵי הַמָּשִׁיחַ) - the "birth pangs of the Messiah" (Sanhedrin 98a; Ketubot, Bereshit Rabbah 42:4, Matt. 24:8). Some say the birth pangs are to last for 70 years, with the last 7 years being the most intense period of tribulation -- called the "Time of Jacob's Trouble" / עֵת־צָרָה הִיא לְיַעֲקב ( Jer. 30:7). The climax of the Great Tribulation is called the great "Day of the LORD" ( יוֹם־יהוה הַגָּדוֹל) which represents God's wrath poured out upon a rebellious world system. On this fateful day, the LORD will terribly shake the entire earth ( Isa. 2:19) and worldwide catastrophes will occur. "For the great day of their wrath has come, and who can stand? " ( Rev. 6:17). The prophet Malachi likewise says: "Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire, ' says the LORD Almighty. 'Not a root or a branch will be left to them'" ( Mal. 4:1). Only after the nations of the world have been judged will the kingdom of God ( מַלְכוּת הָאֱלהִים) be established upon the earth. The remnant of Israel will be saved and the 1, 000 year reign of King Messiah will then commence ( Rev. 20:4). For more information about this, see " As the Day Draws Near. " Parashat Nitzavim (Torah Summary) Waking Up to Reality... [ The following is related to the month of Elul and the theme of spiritual renewal... 16 (Elul 22, 5776) It's vital to remember that one of the main tactics of the devil is to cast a spell over you to induce a sense of forgetfulness and apathy... The devil wants you to forget that you are a child of the King. The entire venture of teshuvah (repentance) presupposes that you are created b'tzelem Elohim - in the image of God - and therefore you have infinite value and dignity. This is all the more evident in light of the awesome ransom that Yeshua paid to reconcile your soul with God. So what is the greatest sin you can commit in your life? To forget what God has done for you... Remaining asleep, unmindful of your true identity is one of the most tragic things of life. Therefore Rosh Hashanah is sometimes called Yom Ha-Zikaron - the "Day of Remembrance" ( Lev. 23:24). The blast of the shofar is meant to jolt us from our sleep... We are to remember who we really are -- to remember that God is our King. The person who says, "Tomorrow I will do teshuvah" really is saying, "Not now. " And then tomorrow comes and he says, "Not now. " And in this way his entire life passes by, saying, "Not now. " Finally one day he wakes up only to find himself already dead. May God help us wake up to the Reality that is set before us. Listen to the Shofar (click speaker icon) During this season (and always) we make a conscious effort to turn back to reality: first, we turn back to God and to ourselves (i. e., self-examination and confession); second, we turn to others we have harmed (i. e., asking for forgiveness), and third, we turn to others in need (i. e., giving tzedakah). I realize that we are to do teshuvah every day, of course ( Psalm 16:8); though the "Season of Teshuvah" provides us with an opportunity to again remember the importance of these matters. As Yisrael Salanter wisely said: "Consider every day as if were an Elul day, and Elul itself is of course Elul. " The last Sabbath of the Year... [ Our Torah portion this week, parashat Nitzavim, is always read on the Sabbath before Rosh Hashanah, since it describes the process of turning (teshuvah)... 16 (Elul 22, 5776) Parashat Nitzavim is always read on the Shabbat immediately before the solemn holiday of Rosh Hashanah, and therefore it is the last portion read before the new Jewish year. In many synagogues, the opening and concluding paragraphs of Nitzavim are also read during the Yom Kippur morning service. Nitzavim begins: "You are standing here today, all of you, before the LORD your God ( אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי יְהוָה אֱלהֵיכֶם)... so that you may enter into the sworn covenant of the LORD your God, which the LORD your God is making with you today, that he may establish you today as his people, and that he may be your God, as he promised you, and as he swore to your fathers, to Abraham, to Isaac, and to Jacob" ( Deut. 29:10-13). After this Moses went on to review Israel's history and prophetic future -- i. e., the great prophecy of the Diaspora and Return of the people -- and then he solemnly appealed for us to turn to the LORD for life: ha�i� do �ti va�khem hai�yom et ha�sha� ma �yim ve�et ha� a �retz ha� chai �yim ve�ha� ma �vet na� ta �ti le�fa� ney �kha ha�be�ra�khah ve�ha�ke�la�lah u�va� char �ta ba�chai�yim, le� ma �an tich�yeh at�tah ve�zar� e �kha "I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live. ( Deut. 30:19) T he way of return (teshuvah) is always a matter of the heart and will: bacharta ba'chayim: "Choose Life! " "For this commandment (of teshuvah) is not hidden from you, and it is not far away. It is not in across the sea.... Rather, the matter is very near you - in your mouth and your heart - to do it" ( Deut. 30:11-14; cp. Rom. In the end of days (acharit hayamin), the LORD will remove the "partial hardening" of the Jewish people so that they will turn to Him with all their heart and soul ( Deut. 30:6, Rom. 11:25-26). But why this seemingly topsy-turvy process of teshuvah? Why do the Jewish people have to go through this long period of suffering, tribulation, and scattering, only to be finally regathered one day in the future? Moses himself gives us the answer (as does the Apostle Paul in the Book of Romans): "The secret things (ha-nistarot) belong to the LORD our God ( הַנִּסְתָּרת לַיהוָה אֱלהֵינוּ), but the things that are revealed (ha-niglot) belong to us and to our children forever, that we may do all the words of this law" ( Deut. 29:29). Part of the "secret things" concerns the mystery the suffering of the Jewish people, since it is clear that God particularly afflicts those whom he loves through testing, and indeed part of the meaning of being am segulah (a "select people") implies dealing with God - by means of blessing or by curse ( Heb. 10:31). In the end, however, God's plan for Israel will decisively demonstrate His wisdom, power, and glory, so much so that that Paul commented on ethnic Israel's future by exclaiming, "Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways" ( Rom. 11:33). We are closer than ever, chaverim.... We must not put our trust in man or in this moribund world system (κοσμος). We are undoubtedly living close to the "end of days. " God's judgment has begun in earnest. It is time for us to choose whether we will be shaken or if we will walk in the trust of the LORD God of Israel. Choose this day. Shabbat Table Talk for Nitzavim (PDF Download) Rosh Hashanah of Fall... [ The following is related to Rosh Hashanah and the theme of teshuvah (repentance)... 23. 16 (Elul 20, 5776) Spiritual danger is just as real as physical danger, though most people pretend it isn't because it isn't easily seen. The real dangers of life are not vulnerability to crime, sickness or some accident, however, but rather susceptibility to despair, the tendency to put off repentance, and the possibility of not dying well.... It is a great danger to walk through life asleep only to be jolted awake upon the day of death. "The greatest danger is that one does not discover, that one is not always discovering, that one is in danger" (Kierkegaard). Danger of what? Of wasting your life with trifles and vanities; of never learning how to truly love or to be loved; of becoming numb, unfeeling, and therefore unmoved by your need for God. As C. Lewis once wrote, "The safest road to hell is the gradual one - the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts. " Therefore during this season we cry out: Hashivenu Adonai elekha venashuvah: "Return us to You, O LORD, and we shall return... " ( Lam. 5:21). הֲשִׁיבֵנוּ יְהוָה אֵלֶיךָ וְנָשׁוּבָה חַדֵּשׁ יָמֵינוּ כְּקֶדֶם ha�shi� ve �nu Adonai e� ley �kha ve�na�shu�vah cha�desh ya� me �nu ke� ke �dem Note: Generally speaking there are two "New Years" in the Biblical calendar and Jewish tradition. The first occurs two weeks before Passover (on the new moon of Nisan) and the second occurs during Rosh Hashanah (on the new moon of Tishri). The first marks the month of the redemption of the Israelites from Egypt by the blood of the lamb ( דַּם הַשֶּׂה) -- and it is also the month in which Yeshua was sacrificed upon the cross at Moriah to redeem us from our sins. The second marks the month of Israels' corporate salvation that will be fulfilled in the prophesied End of Days... Teshuvah of Faith... 09. 16 (Elul 20, 5776) Teshuvah ("repentance") is an ongoing journey toward wholeness, and in this life we never fully arrive: we are always "on the road, " and often we are in the dark... The way of teshuvah is therefore more of a question about how we walk the road than what the road is like or even where it may take us. As we turn to God, as we experience His claim on our lives and trust that we are His redeemed people, questions about "how" are revealed, one step at a time. We take up the cross daily, and in doing so we find ourselves on the road, even if we may not know where it is immediately taking us. מִי בָכֶם יְרֵא יְהוָה שׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נגַהּ לוֹ יִבְטַח בְּשֵׁם יְהוָה וְיִשָּׁעֵן בֵּאלהָיו mi � va�khem � ye�rei � Adonai � sho� mei �a � be�kol � av�do? a�sher � ha�lakh � cha�she�khim � ve�ein � no�gah � lo? yiv�tach � be�Shem � Adonai � ve�yi�sha�en � be�lo�hav "Who among you fears the LORD and obeys the voice of his servant? Let him who walks in darkness and has no light trust in the Name of the LORD and rely on his God. " ( Isa. 50:10) It is dangerous to assume that a person who is walking in spiritual darkness must necessarily be outside of God's will, or that such a person is being punished by God. That, after all, was the karma-based theology delivered to Job by his religious friends... On the contrary, as Charles Spurgeon reminds us, "Spiritual darkness of any sort is to be avoided and not desired; and yet, surprising as it may seem to be, it is a fact that some of the best of God's people frequently walk in darkness; some of them are wrapped in a sevenfold gloom at times, and to them neither sun, nor moon, nor star appears. As the pastor of a large church, I have to observe a great variety of experiences, and I note that some of whom I greatly love and esteem, who are, in my judgment, among the very choicest of God's people, nevertheless, travel most of the way to heaven by night. " "My Lord God, I have no idea where I am going. I do not see the road ahead of me, I cannot know for certain where it will end. Nor do I really know myself, and the fact that I think I am following your will does not mean I am actually doing so. But I believe the desire to please you does in fact please you, and I hope I have that desire in all that I am doing. I hope that I will never do anything apart from that desire. And I know that if I do this you will lead me by the right road, though I may know nothing about it. Therefore, I will trust you always, though I may seem to be lost and in the shadow of death. I will not fear, for your are ever with me, and you will never leave me to face my perils alone. " - Thomas Merton (Thoughts In Solitude) Indeed, Yeshua himself entered into thick darkness for our sake, and he sometimes calls his followers go there, too ( Col. 1:24). "Through struggle with his demons and the encounter with the LORD, Anthony had learned to diagnose the hearts of people and the mood of his time and thus to offer insight, comfort, and consolation. Such had made him a compassionate man. " (Wisdom of the Desert Fathers) There is a "center" or focus for life, however, and that is the cry of the heart for the LORD Himself. Therefore the LORD is called El Ne'eman ( אֵל נֶאֱמָן), "the faithful God. " His very Name means certainty, reliability, strength, truth, reality, presence, being, life, and so on... It follows from this that doubt is never from God, since the one who doubts is "driven like a wave of the sea and tossed" by the winds of change. We are given strength from heaven when we exercise bittachon (trust) that God is faithful and true, despite passing through the valley of the shadow of death itself. God abides with us during our sojourning. The LORD is the only enduring Reality in a constantly changing world, this world of flux and shadows, and He has designed it this way to cause men's hearts to search for him. "All flesh is grass, and all its beauty is like the flower of the field" - such is the condition of this ephemeral world and its fortunes. The flesh fades because the breath of the LORD blows ( רוּחַ יְהוָה נָשְׁבָה) upon it (Isa. 40:7). God Himself has ordained human life to be a vapor: יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר־אֱלהֵינוּ יָקוּם לְעוֹלָם ya�vesh � cha�tzir � na�vel � tzitz u�de�var � E�lo� hei �nu � ya�kum � le�o�lam Nonetheless, despite the inescapable dissolution of life in this world, we are told not to fear, because there is good news for Zion: the LORD is coming with might to reward those who are waiting for him. He will tend his flock like a shepherd; he will gather his lambs and carry them close to his heart ( Isa. 40:11). As the apostle Peter said, this good news is the eternal life given through the imperishable "seed" - the Word of God that rises forever in Yeshua ( 1 Pet. 1:23-25). May His Name be praised forever... Kuma Na - Please arise! [ The following entry concerns this week's Torah reading, parashat Ki Tavo. Please read the Torah portion to "find your place" here. 16 (Elul 20, 5776) It was an old custom that on the Saturday night before Rosh Hashanah, just a few minutes before midnight, the town shamash would go through the neighborhood, rapping three times on each door shouting, Kuma na! - "Please arise to serve the Creator! " And everyone would quickly assemble for selichot (i. e., penitential) prayers. The appeal to the revelation of the Name YHVH ( יהוה) and the 13 attributes of God's mercy is the central theme of the midnight prayer service... Contrary to what you might expect, the recitation of the traditional selichot (i. e., the 'A' to 'Z' confession of sins) is recited with joy, based on a passage from our Torah portion this week which says that we are punished "because we did not serve God with rejoicing and a full heart" ( Deut. 28:47). The essence of joy is a sense of well-being and gratitude that comes from trusting in God's love. This is implied in the bikkurim (firstfruits) ceremony that begins the portion. We are commanded to take our "first fruits, " go to the Temple, and express our thanks: ve'samachta bekhol ha-tov asher natan lekha ( וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ) - "you will celebrate for all the good God has given you" ( Deut. 26:11). Ultimately we find lasting joy when we trust that we are truly loved, forgiven, and accepted -- despite the long litany of our sins... Therefore we find consolation and joy in the salvation given in Yeshua our LORD, who gave up His life so that we could be accepted by God. "A person reposes in the forgiveness of sins when the thought of God no longer reminds him of the sin, but of the fact that it is forgiven, so that what is past is not a recollection of how much he offended, but of how much he has been forgiven.... " (Kierkegaard, Journals) Turning as a Child... 09. 16 (Elul 20, 5776) There is no teshuvah apart from humility ( Matt. 5:5). The disciples of Yeshua came asking, "Who is the greatest in the kingdom of heaven? " And calling to him a child, he put him in the midst of them and said, "Truly, I say to you, unless you turn (shuv) and become like children ( להְיוֹת כַּיְלָדִים), you will never enter the kingdom of heaven" ( Matt. 18:2-3). Said the Kotzer Rebbe, "It is proper to weep during the High Holy Days in order to show that despite all our seeming wisdom and learning, we are as helpless as little children who weep for what they desire. " "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will" ( Matt 11:25-26). The late Henri Nouwen once wrote, "I am beginning to see that much of praying is grieving. " Contrition, grief, and regret for our sins is at the heart of genuine teshuvah. Mourning is a expression of utter humility, helplessness, and need. In this life we sorrow over many things, but we inwardly cry for our Abba, for our heavenly Father's love... An Ever-Present Mercy... 09. 16 (Elul 20, 5776) Since Rosh Hashanah is known as the "Day of Judgment" (i. e., yom ha'din: יום הדין), it is customary to offer additional prayers of supplication (selichot) before the advent of the holiday. These prayers appeal to God's compassion and often include the recitation of "shelosh esrei middot rachamim, " that is, the thirteen attributes of God's mercy ( Exod. 34:6-7). The thirteen attributes reveal the inner meaning of God's Name YHVH ( יהוה) that was disclosed to Moses after the people had committed the dreadful sin of the worshiping the golden calf at Sinai. God is not only our Judge and Lawgiver (Elohim), but our Savior and our Healer (Moshia). In his great mercy He restores what we have broken; He overcomes our jugdment by means of his abounding love given to us in Yeshua ( Psalm 85:10). We therefore appeal to YHVH as the Source of Compassion, the "breath of life" ( נִשְׁמַת חַיִּים) that was imparted to Adam on the day he was first created ( Gen. 2:7). יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת נצֵר חֶסֶד לָאֲלָפִים נשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לא יְנַקֶּה פּקֵד עֲוֹן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים Adonai Adonai El ra�chum ve�chan�nun e �rekh ap� pa �yim ve�rav che �sed ve�e�met no�tzeir che �sed la�a�la�fim no�sei a�von va� fesh �a ve� cha �ta�ah ve�nak�keh lo ye�nak�keh po�keid a�von a�vot al ba�nim ve�al be�nei va�nim al shil�le�shim ve�al rib�bei�im "The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children's children, to the third and the fourth generation" ( Exod. 34:6-7) The Torah teaches that the Name of the LORD ( יהוה) means both ehyeh ( אֶהְיֶה) "Presence" and rachum v'chanun ( רַחוּם וְחַנּוּן), "Mercy and Grace" ( Exod. 3:14; 34:6-7). Yeshua said, "I go to prepare a place for you, " which means that his presence and love are waiting for you in whatever lies ahead ( Rom. 8:35-39). We live and move and have our being in God's love. To worry is "practicing the absence" of God instead of practicing His Presence... Trust the word of the Holy Spirit: "For I know the plans I have for you, declares the LORD, plans for healing peace and not for evil, to give you a future and a hope ( Jer. 29:11). Love covers a multitude of sins ( Prov. 10:12; 1 Pet. 4:8)... Love sees beyond the present moment to behold the redeemable, the made whole, the beloved. Such love "believes all things" and yet is never deceived. "Just as one by faith believes the unseen into what is seen, so the one who loves by forgiveness believes away what is seen. Both are faith. Blessed is the believer, he believes what he cannot see; blessed is the one who loves, he believes away that which he indeed can see" (Kierkegaard: Works of Love). For more on this subject, see the Elul and High Holiday pages... Significance of the Shofar... 09. 22. 16 (Elul 19, 5776) A prominent aspect of Rosh Hashanah is the sounding of the shofar (i. e. ram's horn), and indeed the original name for this holiday was Yom Teruah, "the day of trumpets" ( Lev. The shofar first brings to mind the ram caught in the thicket by its horns which Abraham sacrificed in place of his son Isaac at Mount Moriah (see Gen. 22:13). By extension, this "Ram of God" -- prepared from the "foundation of the world" -- is a picture of substitutionary sacrifice of the God's Son for the sins of the world. Indeed, the first occurrence of the word love in the Torah ( אהבה, ahavah, in Gen. 22:2) refers to a father's love for his "only" son who was offered as a sacrifice, a clear foreshadowing of the greater "Akedah message" of the Gospel ( John 3:16). Note in this connection that the sacrificial redemption involved violent spiritual warfare between God and the Satan ( Gen. 3:15). For the believer in Yeshua, the blast of the shofar represents the shout of God's victory ( נִצָּחוֹן) over the power of sin and death. And since finding God is our greatest joy, King David rightly wrote: "Happy is the people who know the teruah [i. the shofar blast]" (Psalm 89:16). The shofar is mentioned in connection with both Rosh Hashanah ( Lev. 23:24, Num. 29:1) and the Yom Kippur Jubilee: "Then, on the tenth day of the seventh month, on Yom Kippur, you are to sound a blast on the shofar; you are to sound the shofar all through your land" ( Lev. 25:9). In later Jewish history, since the shofar was sounded throughout the preceding month of Elul, the blowing of the shofar on the first of Tishri (i. e., Rosh Hashanah) was sometimes called "the last trump, " while the shofar blast on Yom Kippur was called the "great trump, " since at that time judgment was sealed. Note: The midrash says that the sound of the shofar is the only language the devil doesn't understand. Now while that may serve as homiletic story, it is more accurate to say that the devil doesn't understand the language of love, the language of truth, the language of compassion, and especially the language of God's heart for us and the cry of our heart for God.... For more on this topic, see the full article: " The Significance of the Shofar. " A Stubborn Faith... 09. 16 (Elul 19, 5776) During the " Season of Repentance " we read from the Torah of how Moses appealed to God: "If now I have found favor in your sight, O Lord, please let the Lord go in the midst of us, for it is a stiff-necked people, and pardon our iniquity and our sin, and take us for your inheritance" ( Exod. 34:9). Note the "holy audacity" of Moses' request as he seems to say that because the people were "stiff-necked" ( קְשֵׁה־ערֶף), God should draw close to them and forgive their sin. Of course stubborn rebellion against God is always wrong, but here Moses points to a different aspect of stubbornness � the solemn determination of the will that refuses to let go of hope in God. This the "strong hold" Jacob put upon the Angel of the LORD that moved God to impart to him the name "Israel" ( Gen. 32:26-28). A persevering hope refuses to let go of God until it receives the blessing... Indeed, such earnest faith pleases God: it holds firmly to the conviction of things unseen and refuses to let go of the substance of hope ( Heb. 11:1, 6). As David, a man "after" God's heart once said: echat sha'alti me'at Adonai ( אַחַת שָׁאַלְתִּי מֵאֵת־יְהוָה) "one thing have I asked of the LORD, " otah avakesh ( אוֹתָהּ אֲבַקֵּשׁ) that will I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple" ( Psalm 27:4). Personal Update: Please remember me, John (Hebrew for Christians) in your prayers, friends. I have had some ongoing health issues and tomorrow I go back to the doctor for another exam. Please ask God for a complete healing and deliverance. Thank you so much. Ambivalence of Despair... 09. 16 (Elul 19, 5776) Many people live in despair because they are double-minded. Consciously or not, they are attempting to look at two different things at once. They seek their end in a world of finite things � in "good fortune, " in personal honor, in worldly entertainment, or other immediacies of the passing day. Such a cross-eyed approach leads to disorientation and spiritual destruction. A divided house cannot stand. But to be single-minded means first of all making the sincere decision to believe, and then confessing your faithlessness to God. As Soren Kierkegaard wisely observed: "No person is saved except by grace; but there is one sin that makes grace impossible, and that is dishonesty; and there is one thing God must forever and unconditionally require, and that is honesty. " Therefore we are instructed to confess our faults one to another, and pray for one another, that we may be healed ( James 5:16). As it is written: "You must be wholehearted (i. e., simple; sincere) with the LORD your God" ( Deut. 18:13). תָּמִים תִּהְיֶה עִם יְהוָה אֱלהֶיךָ ta�mim � ti�he�yeh � im � Adonai � E�lo� he �kha "You shall be wholehearted with the LORD your God" ( Deut. 18:13) When we study Scripture or things of "religion, " we must be careful not to lose sight of what is important. We should serve God with "simplicity" ( תֻּמָּה), that is, sincerely, with all our hearts and with straightforward intent. We should use a "single eye" and resist the temptation to "read into things" ( Matt. 6:22-23). Indeed, God knows that we can evade the truth by means of being overly "sophisticated" when we read the Scriptures. The essential truth is plain enough, but we want to split hairs, consult a variety of commentaries, engage in mystical speculations, and so on, all in an attempt to defend ourselves against hearing from the Spirit of God! But as it says in Scriptures: holekh batom yelekh betach, "Whoever walks in simplicity ( בַּתּם) walks securely" ( Prov. 10:9). Kierkegaard once lamented: "The matter is quite simple. The Bible is very easy to understand. But we Christians are a bunch of scheming swindlers. We pretend to be unable to understand it because we know very well that the minute we understand we are obliged to act accordingly. " Indeed - there is a real danger of merely "thinking about" truth rather than living it... For instance, you might study the Psalms as literature and attempt to understand the nuances of Hebrew poetry, but that is altogether different than reading them with inner passion, with simple faith and the earnest desire to unite your heart's cry with the devotion that originally gave life to the sacred words... Likewise you might study Torah, pronounce the Name YHVH, carefully observe the festivals, and hope to "correct" Christians regarding their religion, and still be a lost soul... We must read with a heart of faith to unlock the truth that speaks to the heart. If you believe only what you understand, your faith is actually grounded in your own reasoning, not in the Divine Voice of Love. "How poor not to be able to pray; how poor not to be able to give thanks; how poor to have to receive everything as if in ingratitude; how poor not to exist, as it were, for the benefactor to whom it owes its life... " - Kierkegaard, Christian Discourses Hashivenu Adonai... 09. 21. 16 (Elul 18, 5776) The Book of Lamentations is an "acrostic"(i. e., alphabetical) poem that begins with the Hebrew letter Aleph ( א) in the word "eichah" ( אֵיכָה), a word which also identifies the Hebrew name for the book. "How (eichah) lonely sits the city that once was full of people! " ( Lam. 1:1). The classical sages note that this word "how (i. e., eichah) could also be read as "where are you? " (i. e., ayeka: אַיֶּכָּה), God's first word spoken to Adam after he broke covenant in the Garden of Eden. Our heart's problem centers on the failure to respond to God's question, that is, our failure to return to Him... The Hebrew word hashivenu ( הֲשִׁיבֵנוּ) comes from the verb shuv ( שׁוּב), "turn, " from which the word teshuvah is derived. When the reader reaches the second to last verse of the scroll, "Hashivenu, " he or she pauses and the congregation recites the verse in unison: Hashivenu Adonai, eleykha vena-shuvah; chadesh yamenu ke'kedem: "Return us to you, O LORD, and we shall return; renew our days as of old" ( Lam. Amen, and may we turn our hearts this day... ha�shi� ve �nu � Adonai � e� ley �kha � ve�na�shu�vah, cha�desh � ya� me �nu � ke� ke �dem How many people today live in a state of self-imposed exile from the LORD? God uses our loneliness ("how lonely... ") to search our hearts, asking each of us, ayeka � "Where are you? " "Why have you turned away from me and chosen a state of exile? " Our inner pain is meant to provoke us to seek His face. He awaits our only possible response, "Hashivenu! " -- an imperative (demand) for the grace to repent: "You return us (i. e., you cause us to return) so that we may be reunited with you and healed! " We do not appeal to our own resources or strength to undergo this return, but rather trust that God's sovereign grace is sufficient to restore us to His presence. As Yeshua said, "No one can come to me unless the Father who sent me draws him, and I will raise him up" ( John 6:44). "Repentance specifically expresses that evil essentially belongs to me, and at the same time expresses that it does not essentially belong to me" (Kierkegaard: Either/Or) Teshuvah and Listening... [ The following is related to the month of Elul and the "Season of Repentance"... 16 (Elul 18, 5776) Shema - In order to hear rightly, false assumptions about spirituality must be shattered. For example, the assumption that you cannot "hear" rightly until you attain some sort of spiritual perfection... No, the Voice of the LORD always speaks words of life to the sin-sick, the weary, the desolate of heart. Therefore God's voice is heard in resounding grace, inviting you to draw near, even now, in your imperfect state... דִּרְשׁוּ יְהוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב dir�shu � Adonai � be�him�ma�tzo, � ke�ra� u �hu � bih�yo�to � ka�rov God is extending to you an personal invitation to seek Him and call upon His Name. This is not a demand to stand before Him in judgment, since the invitation is explicitly directed to the sinner: "Let the wicked man (i. e., rasha: רָשָׁע) forsake his way, and the perverted man (i. e., ish avon: אִישׁ אָוֶן) his thoughts; and let him return (i. e., shuv: שׁוּב) to the LORD, that He may have compassion (i. e., rachamim: רַחֲמִים) on him, and to our God, for he will abundantly forgive" ( Isa. 55:7). God calls you today to receive His compassion and forgiveness, for today is the day of salvation, if you hear His voice and do not harden your heart.... 09. 16 (Elul 18, 5776) The sages say that teshuvah (return) was created before the world itself, as it says, "Before the mountains were born, or you brought the world into being, you were the Eternal God who says "Return ( שׁוּבוּ), O sons of man" ( Psalm 90:2-3). The Lamb of God was slain from the foundation of the world, and God clothed humanity in divine sacrifice from the very beginning ( Gen. 3:15, 21; Rev. The water of life ( מַיִם חַיִּים) flows from the original orchard of Eden to the world to come ( Gen. 2:10; Rev. 22:1). The LORD subjected creation to vanity for the sake of hope ( Rom. 8:20), for the revelation of his greatness, as he descended into its depths to return and restore all things to himself. God decreed to enter space-time as the Son of Man, the "Second Adam, " to become our Savior and healer. He came to reveal the face of God to us ( 2 Cor. 4:6). Yeshua "descended in order to ascend;" we are able to know God's compassion, love and healing through his mesirat nefesh � his total sacrifice of body and soul � for the sake of returning us to God. Return us to You, O LORD... 09. 20. 16 (Elul 17, 5776) Have you ever lost something very valuable only to later discover it "hiding in plain sight, " in the most obvious place? And yet that is what tends to happen to each of us as time goes by: we lose sight of what is most important and get lost in trivialities... We forget the meaning and purpose of our existence, we begin to sleepwalk through our days, numb and in quiet despair... A key verse chanted in preparation for the new year (i. e., Rosh Hashanah) is: Hashivenu Adonai elekha ve'nashuvah: "Return us to you, O LORD, and we shall return, " chadesh yamenu ke'kedem: "renew our days as of old" ( Lam. When we ask the LORD return us to Him, we are really asking him to help us wake up, to redirect our focus, and to enable us to engage in heartfelt self-examination by asking searching questions: "Who am I? " "How did I get here? " and so on. Teshuvah is a matter of "coming to yourself" and remembering the most important truths of life. Relentless Blessings... [ The following entry concerns this week's Torah reading, parashat Ki Tavo... 16 (Elul 17, 5776) From our Torah this week (Ki Tavo) we read: "And all these blessings shall come upon you and overtake you, if you hear (shema) the Voice of the LORD your God" ( Deut. 28:2). The language here is unusual, as if these blessings would seize you like an army takes an enemy stronghold. The sages comment that God's blessings can "overtake" you in a way that may hide their true purpose for your good ( Rom. 8:28). At such times we do not understand they are a concealed mercy ( רַחֲמִים נִסְתָר) designed for our benefit. Therefore king David affirmed his confidence despite being surrounded by trouble. Where it is written, "Surely goodness and mercy shall follow me all the days of my life" ( Psalm 23:6), the verb translated "shall follow me" (i. e., יִרְדְּפוּנִי) comes from a root word that means "to pursue, " as a hunter chases after his prey. King David was sure that God's lovingkindness would "hound" him as he made his way through this world - even in the dark places, even in "the valley of the shadow of death" ( בְּגֵיא צַלְמָוֶת) - where God's rod and staff would there comfort him and shepherd his way ( Psalm 23:4). Amen... And "may your love, O LORD, be upon us, even as we hope in You. " יְהִי־חַסְדְּךָ יְהוָה עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ ye�hi � chas�de�kha � Adonai � a� lei �nu ka�a�sher � yi� chal �nu � lakh Whatever the heart genuinely seeks, it will find. We are constantly "asking, seeking, and knocking" ( Matt. 7:7), even if we are often unaware of our heart's search. The one who pursues righteousness will find it, just as evil will come to the one who searches after it (see Prov. 11:27). As it is written, "Those who worship worthless idols forsake the love (i. e., chesed: חֶסֶד) that could be theirs" ( Jonah 2:8). David understood that as he pursued God, God's love would pursue him; as we seek, so we are sought by God; as we draw near to God, so He will draw near to us ( James 4:8). The prophet Hosea expresses hope: "Let us know; let us press on to know (i. e., נִרְדְּפָה, "pursue after") the LORD; His going out is sure as the dawn; He will come to us as the showers, as the spring rains that water the earth" ( Hos. 6:3). May God help us pursue him be'khol levavkha - with all our heart - because He has promised, "You will seek me and find me, when you seek me with all your heart" ( Jer. 29:13). And may the love of the LORD indeed be upon us, even as we put our hope in Him. Amen. Worldly Afflictions... [ The following entry concerns this week's Torah reading, parashat Ki Tavo.... 16 (Elul 17, 5776) From our Torah portion this week we read: "And the Egyptians mistreated and afflicted us... 26:6). The sages note that the word translated "they afflicted" ( וַיָּרֵעוּ) could be translated either as "they made us bad ( רַע)" or "they befriended us" ( רֵעַ), though the two meanings may be related, since befriending the ideals and values of the world corrupts us so that we lose our identity and our spiritual sensitivity. As it is written, "whoever wishes to be a friend of the world makes himself an enemy of God" ( James 4:4). Therefore we are admonished not to love this world and its rubbish: "If anyone loves the world, the love of the Father is not in him" ( 1 John 2:15). Note: This verse gives us good reason to stand away from flag-waving crowds, political demagoguery expressed at "community" rallies, and all the other accouterments of mass culture... May God help us. The Curse of the Law... [ The following entry concerns this week's Torah reading, parashat Ki Tavo and the various curses of the law enumerated in the "tochechah. " Please read the portion to find your place here. 16 (Elul 17, 5776) We are told that we must "receive" the life of Yeshua into our hearts, and that is certainly true, but we must also receive his death as well... This is the meaning of "taking up your cross. " It is the death of Yeshua in your place that releases you from the curse of the law ( מִקִּלְלַת הַתּוֹרָה), that is, spiritual death, as it says, "the Messiah redeemed us from the curse of the law by becoming a curse for us, for it is written, "Cursed is everyone who is hanged on a tree" ( Gal. By faith we "lay hands" on him and " lean into" his death, confessing our guilt and sin and receiving his sacrifice as offered up for our sake. Our sins are "transferred" to his account, and his righteousness is transferred to ours. This is the idea of our "justification, " -- "just-if-i'd" never sinned, and "just-if-i'd" always obeyed... As it is written, "God made the One who did not know sin to be sin for us, so that we would become the righteousness of God (δικαιοσύνη θεοῦ) in Him" ( 2 Cor. It is the righteousness of God, not our own. We receive the "death benefits" of Yeshua, who has bequeathed to us the great inheritance of everlasting life and heaven itself... Our identification with His death makes us "free from the law, " not in the sense that we are free to sin, but rather free to live in a different order of relating to God, a new and a better covenant, whereby we are given power over sin and death. "I have been crucified with the Messiah: It is no longer I who live, but Messiah who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness came through the terms of the law, then Messiah died for no purpose" ( Gal. 2:20-21). Trusting in Yeshua gives us "access by faith into grace" so that we are fully and forever accepted in God's Presence... Note, however, that we are delivered from the curse of the law, but not from the law itself ( Matt. 5:17-19). After all, the Torah, understood to refer to the will of the LORD our God, is written on our hearts by the power and agency of the Holy Spirit, the Spirit of Truth, in accordance with the promise of the New Covenant of God ( Jer. 31:33). For more on this important topic, see the Ki Tavo article, " Death with Messiah. " The LORD our Mashgiach [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 16 (Elul 17, 5776) Avinu Malkeinu: "Our Father, Our King.... " During the Season of Teshuvah, we make extra effort to remind ourselves of the kingship of the LORD and of our responsibility to live before his Presence in the truth, as his royal children. We remember that we are responsible to God for the gift of our lives, and that we shall render account for all we have done ( Matt. The Scriptures declare that each of us passes before the gaze of the Eternal, one by one, as it says: "The LORD looks down from heaven; he sees all the children of man; from where he sits enthroned he looks out on all the inhabitants of the earth, he who fashions the hearts of them all and observes all their deeds. " מִשָּׁמַיִם הִבִּיט יְהוָה רָאָה אֶת־כָּל־בְּנֵי הָאָדָם מִמְּכוֹן־שִׁבְתּוֹ הִשְׁגִּיחַ אֶל כָּל־ישְׁבֵי הָאָרֶץ הַיּצֵר יַחַד לִבָּם הַמֵּבִין אֶל־כָּל־מַעֲשֵׂיהֶם mi�sha� ma �yim � hib�bit � Adonai � ra�ah � et � kol � be�nei � ha�a�dam mi�me�khon � shiv�to � hish� gi �ah � el � kol � yo�she�vei � ha� a �retz hai�yotz�er � ya �chad � lib�bam � ha�me�vin � el � kol � ma�a�sey�hem "The LORD looks down from heaven; he sees all the children of man; from where he sits enthroned he looks out on all the inhabitants of the earth, he who fashions the hearts of them all and observes all their deeds" ( Psalm 33:13-15) The LORD "looks down from heaven, " not in some general way, but He "beholds" each person individually � he looks directly and personally upon each soul. God discerns each person's actions and inner intentions with perfect clarity; He completely comprehends every outcome of every action in the entire universe, simultaneously and in all possible states. The LORD is the Mashgiach ( מַשְׁגִּיחַ), the personal Supervisor and Overseer of each human soul. And though our God truly is the great King over all, the Master of the Universe and Sovereign on High, his greatness reaches down to the lowest of depths, humbly appealing for any who are willing to turn to him, to choose life, to receive his love and grace. Curse of Indifference... 09. 19. 16 (Elul 16, 5776) From our Torah reading this week ( Ki Tavo) it is written: "Cursed is anyone who does not uphold the words of this Torah to do them" ( Deut. 27:26). The sages here note that the word "uphold" ( יָקִים) means accepting the truth and validity of Torah perspective (i. e., hashkafah), not necessarily perfectly fulfilling all of the commandments. It is the one who denies the legitimacy of God's word, or claims that the commandments are no longer relevant, that is under the curse. The righteous may struggle and sometimes stumble, but they are never at peace with their sin and always seek to repent. Those who are careless � who willfully disregard God's truth � sin in defiance, and this leads to a life of eternal loss. We do not add or subtract from Torah, since that is to refashion God's word into our own image. And even if we should stumble and fail 100 times a day, we affirm the validity of God's truth and cherish it within our hearts. We must never justify compromise, mediocrity, and apathy into a spiritual ideology ( Rev. 3:16). God does not want our relationship with him to be trivial. Our hearts must be tested in "desert places" until they cry out, "You are my Lord; I have no good apart from you" ( Psalm 16:2; Deut. 8:16). As Abraham Heschel said, "God is of no importance unless he is of supreme importance. " There is simply no compromise on this point: We are to love the Lord with all our heart, with all our soul, and with all our strength... קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יהוה צְבָאוֹת מְלא כָל־הָאָרֶץ כְּבוֹדוֹ ka�dosh ka�dosh ka�dosh, Adonai Tze�va�ot, me�lo khol ha� a �retz ke�vo�do "The steps of a good man are ordered by the LORD, and he favors his way. Though he fall, he shall not be utterly cast down, for the LORD upholds his hand. " ( Psalm 37:23-24) A Covenant People... 09. 16 (Elul 16, 5776) Our Torah this week ( Ki Tavo) includes the following admonition: "Be silent and hear ( הַסְכֵּת וּשְׁמַע), O Israel: this day you have become the people of the LORD your God" ( Deut. 27:9). Here the sages note that "Israel" means more than a physical land with certain geographical boundaries, since Moses had said "this day" before the people had crossed the Jordan to enter the promised land itself. No, the existence and perpetuity of Israel is based on God's covenantal promises, not the vicissitudes of geopolitics and history. The Torah is the "portable homeland" of the people of God in all places... As it says further in our Torah reading: "These are the words of the covenant that the LORD commanded Moses to seal ( לִכְרת) with the people of Israel" ( Deut. 29:1). "In Him you also, when you heard the word of truth, the gospel of your salvation, and believed in Him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory" ( Eph. 1:13-14). A Select Treasure... [ The following entry concerns this week's Torah reading, parashat Ki Tavo... 16 (Elul 16, 5776) From our Torah portion this week (i. e., Ki Tavo) we read: "You are a treasured possession... a people holy to the LORD your God " ( Deut. 26:18-19). Holiness, or kedushah ( קְדוּשָׁה), represents transformation, being wholly set apart and turned toward the sacred, the Divine Presence. The LORD said to Moses from the midst of the shining flame: "Take off your sandals from your feet, for the place on which you stand is holy" ( Exod. 3:5). The Chofetz Chaim comments: "By faith see that this place, right now, is holy ground, and awaits your response. " Amen, and may we open our eyes to God's light: Spiritually speaking, the very first step is to find hope... The Divine Light is seen by means of the eye of faith ( עַיִן שֶׁל אֱמוּנָה), as it is written, "Light dawns in the darkness for the upright; He is gracious, merciful, and righteous" ( Psalm 112:4). Therefore we find life by trusting in God's Presence, even as we learn to see the invisible ( 2 Cor. 4:18; 5:7). "Trust in the LORD with all your heart, and do not lean on your own understanding. Know Him in all your ways, and He will straighten your paths. Be not wise in your own eyes; fear the LORD, and turn away from evil" ( Prov. 3:5-7). Remembering our future... 09. 16 (Elul 16, 5776) Though we are optimistic about the purpose and end of reality, and though we believe that God "works all things together for good" ( Rom. 8:28), we are not therefore "monistic idealists, " that is, those who say that evil is not real or who claim that it is "part of God. " We are given "exceedingly great and precious promises, " yet in this world we suffer and experience pain, heartache, and troubles. Yeshua said "in this world you will have tribulation, " though that is not the end of the story, of course, for there is the cheer of God's' victory, even if we must repeatedly ask God for grace to endure our troubles without murmuring ( John 16:33; Heb. 4:16). I realize that is often difficult, and some of you might be within the fiery furnace even now. You might be asking, "Where are you, Lord, in all of this? Why don't you bring me out of these troubles? " In such testing you need endurance (ὑπομονή) to hold on to hope, remembering that God uses affliction to refine you for good. As Paul said, "We rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces refined character, and refined character produces hope" ( Rom. 5:3-4). Each of us is still upon the "Potter's wheel, " and God's hand continues to shape us into vessels that one day will reveal his glory and honor. "May the LORD give strength to his people! May the LORD bless his people with peace" ( Psalm 29:11). יְהוָה עז לְעַמּוֹ יִתֵּן יְהוָה יְבָרֵךְ אֶת־עַמּוֹ בַשָּׁלוֹם Adonai � oz � le�am�mo � yit�ten Adonai � ye�va�rekh � et � am�mo � va�sha�lom Keep holding on, dear friends! The Lord our God is faithful and true. He gives us acharit ve'tikvah ( אַחֲרִית וְתִקְוָה), "a future and a hope" ( Jer. 29:11). The Anniversary of Creation... [ Note that Elul 25 begins this coming Tuesday, September 22nd at sundown.... 18. 16 (Elul 15, 5776) Popular Judaism regards Rosh Hashanah as the date of the Creation of the universe by God (Talmud: Rosh Hashanah 27a), but the Midrash (rightly) notes that it occurred six days earlier, on the 25th of Elul, when God created the Divine light yesh me'ayin by saying, "Let there be light" ( Gen. 1:3-5). This is called ma'asei bereshit ( מַעֲשֵׂה-בְּרִאשִׁית), the very first work of creation, which is the revelation of His Word: "And God said... " Indeed, the first "red letters" of the Scriptures pertain the Divine Light of God: וַיּאמֶר אֱלהִים יְהִי אוֹר וַיְהִי־אוֹר vai� yo �mer � E�lo�him � ye�hi � ohr � vai�hi � ohr And God said, "Let there be light, " and there was light. ( Gen. 1:3) Note: For more on this subject, see " Teshuvah and Creation. " Parashat Ki Tavo - כי־תבוא 09. 16 (Elul 15, 5776) Our Torah portion this week ( Ki Tavo) includes Moses' seemingly endless description of terrible consequences that would befall the Jewish people if they disobeyed the terms of the Sinai covenant ( Deut. 28:15-68). In Jewish tradition this litany of woe is called the "tochachah" ( תּוֹכָחָה), a word that means "rebuke" or "reprimand. " Reading the tochachah is difficult and painful, though it serves as a bitter medicine to wake us up and prevent us from falling into a lethal coma. In that sense the tochechah may be regarded as a great blessing, since it shocks us into experiencing the gravity of God's grace. This is similar to Yeshua's grave warnings about the dangers of hell. If we refuse to listen or rush past his words, we are missing the substance of God's lament given through the Hebrew prophets. Sin is a lethal problem, and we must turn to God for healing or we will die. As Blaise Pascal once wrote, "Between heaven and hell is only this life, which is the most fragile thing in the world. " Therefore shuvah! -- turn to God and receive the blessing of life! Shabbat Table Talk for Ki Tavo (PDF download) Selichot Services 09. 16 (Elul 15, 5776) The Hebrew word selichah ( סְלִיחָה) colloquially means "forgiveness, " though in the Hebrew Scriptures it refers exclusively to God's offer of pardon and forgiveness of the repentant sinner. For instance, in Psalm 130:4 we read, "But with you there is forgiveness (selichah), that you may be feared" ( כִּי־עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא). The plural form of the word selichah is selichot ( סְלִיחוֹת), a word traditionally used to refer to additional prayers for forgiveness recited during the month of Elul (through Yom Kippur). These prayers and poems for mercy are usually recited before dawn, before the daily shacharit (morning) service (you can obtain a Selichot prayerbook at any good Jewish bookstore). The list of the Thirteen Attributes of God's Mercy (Shelosh Esrei Middot shel Rachamim) are the primary focus of the prayers, based on the Talmud's statement that, "Whenever the nation of Israel sins, let them pray this prayer (i. e., the Thirteen Attributes) and I shall forgive them" (Rosh Hashanah 17b). In general, Selichot services are intended to guide us toward an examination of our lives and to undergo teshuvah. In Sephardic tradition, Selichot services begin at the start of Elul and run until Yom Kippur (similar to the 40 days Moses spent on Mount Sinai), though in the Ashkenazic tradition they are recited late (i. e., midnight) on the Saturday night prior to Rosh Hashanah. Some of the prayers and music for the Selichot service are taken from the services for Rosh Hashanah and Yom Kippur, providing a transition between the "old year" and the New Year. A Chassidic tradition holds that the last twelve days of the year (i. e., Elul 18 to 29) correspond to the twelve months of the closing year: on each of these twelve days, the pentitent should review the deeds and achievements of its corresponding month. Shabbat Kumi Ori - קוּמִי אוֹרִי [ The following entry concerns this week's Torah reading, parashat Ki Tavo... 16 (Elul 15, 5776) The haftarah for parashat Ki Tavo (i. e., Isa. 60:1-22) is the sixth of the seven readings from the prophets that are consecutively read before Rosh Hashanah. These "haftarot of comfort" foretell of the restoration of the Jewish people and of the coming of the Messianic Era. In this week's reading, the future salvation of the nation of Israel is described. The LORD promises to shine His glorious light upon the Jewish people and to reveal His glory, despite the hour of darkness and tribulation that comes upon the earth: "Arise and shine ( קוּמִי אוֹרִי) for your light has come, and the glory of the LORD ( כְּבוֹד יהוה) has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the LORD will shine upon you ( וְעָלַיִךְ יִזְרַח יהוה), and his glory will be seen upon you ( וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה). And nations shall come to your light, and kings to the brightness of your rising. Lift up your eyes all around, and see; they all gather together, they come to you; your sons shall come from afar, and your daughters shall be carried on the hip" ( Isa. 60:1-4). Sometime during the "plague of darkness" that represents the time of the Great Tribulation (i. e., the Day of the LORD and the judgment of the world, or Yom Adonai), Israel will finally turn to the LORD and receive Yeshua as their long-lost Messiah ( Zech. 12:10). The veil will finally be taken away, and "all Israel will be saved" ( Rom. 11:26). The Light of Salvation (Yeshua) will be revealed and the glory of the LORD ( כְּבוֹד יהוה) will radiantly shine ( זָרָח) upon the Jewish people. The land of Israel will be like Goshen during the times of the plagues of Egypt as the world powers are all judged and destroyed. Then the survivors of the nations will understand that the LORD is indeed with Israel and will turn to Him in surrender as well. "And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken" ( Isa. 40:5). Yeshua will return to Zion to establish the Kingdom of God upon the earth ( Zech. 2:10-13). קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח ku �mi o �ri ki va or�rekh ukh�vod Adonai a� la �yikh za �rach The Very First Step... 09. 16. 16 (Elul 13, 5776) There is a core element of your spiritual life that is all-determinative, that affects everything else, and that is the decision of whether you will choose to "show up, " whether you will engage it's hope; and whether you will open your eyes and yield yourself to the light... And this is an ongoing decision. Therefore we read in the Torah: "If you walk in my statutes ( אִם־בְּחֻקּתַי תֵּלֵכוּ) and observe my commandments and do them... " ( Lev. 26:3). The sages note that unlike the holy angels, we must "walk out" the faith of our days, and therefore we are always moving either forward or backward. God's sun shines on the just and unjust alike ( Matt. 5:45). Every human being lives by faith of some kind, and it is therefore impossible to opt out of the decision to "choose this day whom we shall serve" ( Josh. 24:15). Indifference or apathy is as much a spiritual decision as is outright rebellion, and if we do nothing today to draw us near to the Lord, we will eventually regress and slip backward. This is all very sobering. "No one knows the day or hour, " and that's why it is so vital to turn to God and be healed while there is still time. So turn today and bacharta ba'chayim ( בָּחַרְתָּ בַּחַיִּים) - "choose life! " "For this commandment (of turning to God) is not hidden from you, and it is not far away... No, the matter is very near you - in your mouth and your heart - to do it" ( Deut. 30:11-14; Rom. Shabbat shalom and love to you all... Thank you for being part of Hebrew for Christians! Lessons in Waste Places... 09. 16 (Elul 13, 5776) How much energy is wasted going backward, returning to the same empty places? Yet we are creatures of habit; we tend to be lazy and we avoid examining our convictions and underlying assumptions; we are apt to ignore or explain way evidence that might challenge us, or - if we can no longer avoid the truth - we procrastinate and later "forget" the resolve to turn our heart to God in the truth. This way we can "hear" a commandment and yet postpone our action until later; we can agree to follow Messiah, but only in our own terms. Like Augustine, we pray: "Grant me chastity and continence -- only not yet... " And so we are turned back to emptiness because we refuse to go forward. "We like to continue to believe what we have been accustomed to accept as true, and the resentment aroused when doubt is cast upon any of our assumptions leads us to seek every manner of excuse for clinging to them. The result is that most of our so-called reasoning consists in finding arguments for going on believing as we already do. " - James Harvey Robinson (1863-1936) Between bondage and the promised land lies the desert - a transitional place where we learn to depend on God's sustenance alone to bring us through... The "desert experience" can help liberate the soul from its past slavery, or it can reveal that the soul really does not want to be free. Hardship and testing reveal to us what we really believe, after all. It's one thing to be set free from what has once enslaved you, but it is quite another thing to live as a free person, conscious of your own liberty and dignity as a beloved child of God. And yet we are warned that if we don't turn away from what has enslaved us in the first place, if we don't learn to truly see ourselves as a new creation ( בְּרִיאָה חֲדָשָׁה), it is likely we will be led back to a place of slavery once again. Be encouraged, friends. If you feel lost in the desert, remember that it was there that God revealed himself to broken Moses... As it is written, "Who among you fears the LORD and obeys the voice of his servant? Let him who walks in darkness and has no light trust in the name of the LORD and rely on his God" ( Isa. 50:10). Yeshua is our Good Shepherd who promises to guide our way to the high country of Zion ( Psalm 23; John 10:14-16). The Purging Process... 09. 16 (Elul 13, 5776) "I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit He purges (καθαίρει), that it may bear more fruit" ( John 15:1-2). If you bear fruit you will experience the "purging process, " and that means suffering affliction... This might seem to you backward: Why does the fruitful branch need to be cut back? Indeed, the promise of suffering is not meant for an evil person, but for the righteous soul who trusts in God. Purging is painful but it is also purifying, yielding new growth within our hearts. Yeshua taught, "Blessed are the pure in heart, for they shall see God" ( Matt. 5:8). The Greek word translated "pure" is katharos (καθαρός), sometimes used describe the cleansing of a wound (catharsis), or to describe the unalloyed quality of a substance revealed through refining fire. We "rejoice" in testing because that is the way of real growth, sustained hope, and the revelation of God's deep love ( Rom. In our afflictions we are given heavenly consolation that helps us to persevere ( 2 Cor. We are being weaned from this present age to be made ready for heavenly glory, for things unimaginably wonderful, soon to be revealed to you. Chazak � stay strong in the Lord, friends. טוֹב־לִי כִי־עֻנֵּיתִי לְמַעַן אֶלְמַד חֻקֶּיך tov li khi-u�nei�ti, le�ma�an el�mad chu�ke�kha "It is good for me that I was afflicted, that I might learn your decrees. " ( Psalm 119:71) Note that the Hebrew word translated "I was afflicted" in this verse ( עֻנֵּיתִי) comes from the verb anah ( עָנָה), which also means to "answer. " It is a great blessing when God answers the call of your heart by giving you opportunity to overcome trouble by means of his grace... Thank God for the blessing of being made needy for Him! "Imagine hidden in a simpler exterior a secret receptacle wherein the most precious treasure is deposited - there is a spring which has to be pressed, but the spring is hidden, and the pressure must have a certain strength, so that an accidental pressure would not be sufficient. So likewise is the hope of eternity hidden in man's inmost parts, and affliction is the pressure. When it presses the hidden spring, and strongly enough, then the contents appear in all their glory. " - Kierkegaard (C. Discourses) How to do Teshuvah... 09. 16 (Elul 13, 5776) We learn teshuvah by doing teshuvah... 'A man once approached Israel of Rizhin and said to him, 'Rebbe, I so wish to repent, but I don't know what to do. ' 'And to sin, you knew what to do? ' 'Yes, but that was easy. First I sinned, then I knew. ' 'Exactly. Now do the same the other way around. Start by repenting; you'll know later. ' As Yeshua said, "If anyone wants to do God's will, he will know... " ( John 7:17). The same is true about all the mo'edim (i. e., holidays). For instance, you learn about Passover by actively participating in a Seder, not just reading about it in a book... We know something with our whole heart when we engage our senses, our bodies, etc. through our participation, by making it "our own. " The life of faith is not a "spectator sport. " As Soren Kierkegaard said, "The highest and most beautiful things in life are not to be heard about, nor read about, nor seen but, if one will, are to be lived... A road well begun is the battle half won. The important thing is to make a beginning and get under way. " It is often not what we see that matters, but what we don't see, what we overlook... We see our sin, our inability, our brokenness, but we overlook compassion, power, and healing from heaven. We must learn to see the "white spaces" between the letters, to train ourselves to see the good in every circumstance (even our struggle), to cultivate inner vision and awareness. Teshuvah means changing not only our thinking, but fixing our heart's attitude by bringing love, joy, and peace to our experience. In this way, re-learning to see is not unlike "getting down on your knees" within yourself as you encounter the world around you. It is a way to "practice the presence" of Messiah at all times... Teshvuah of Wisdom.... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 16 (Elul 13, 5776) Moses prayed to God: "teach us to number our days, " that is, help us understand how to make our days count for eternity, to have a weight of glory that will shine in the world to come... The sages say on the day of death, one considers one's life as if it had been a single day. Life goes by so quickly, and we never know when our personal Rosh Hashanah will come. "No one knows the day or hour... " That's why it is so vital to be healed and to turn to God while there is still time. So turn to him today and bacharta ba'chayim � "choose life! " "For this commandment (of turning to God in teshuvah) is not hidden from you, and it is not far away. It is not in heaven... nor across the sea.... 10:8-13). לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה lim�not � ya� me �nu � ken � ho�da ve�na�vi � le�vav � chokh�mah Despite the frailty and brevity of our days, may it please God to shine the power of His radiance upon us and to establish our works for His praise. May He help us to "number our days" so that we may obtain levav chokhmah ( לְבַב חָכְמָה) - a heart of wisdom to live according to His will ( James 1:5). Above all else, may the "God of our Lord Yeshua the Messiah, the Father of Glory ( אֲבִי הַכָּבוֹד), impart to you a spirit of wisdom and of revelation in the knowledge of Him, having the "eyes of your hearts" (ὀφθαλμοὺς τῆς καρδίας) enlightened, that you may know what is the hope to which he has called you" ( Eph. 1:17-18). May you be strong, resolute, and fully focused on our LORD, chaverim. Amen. Teshuvah and Seeking... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 15. 16 (Elul 12, 5776) As I've mentioned before, the Hebrew word for "world" or "age" is olam ( עוֹלָם), which is derived from a root verb ( עָלַם) that means "to conceal" or "to hide. " God "hides" His face from us so that we will seek Him, and that means pressing through ambiguity of this world to discern and take hold of the truth. Therefore King David said, בַּקְּשׁוּ פָנָיו תָּמִיד / bakeshu fanav tamid: "Seek His face continually" ( Psalm 105:4). Note that the Hebrew gematria (numerical value) for the word "fanav" (i. e., "His face") is the same as that for the word "olam. " When we truly seek God's face (i. e., His Presence), that is, "do teshuvah, " we are able to discern the underlying purpose for our lives in this age... As it is written in our Scriptures: "Blessed is the one who endures temptation, for when he is tried, he shall receive the crown of life ( עֲטֶרֶת הַחַיִּים) that the LORD has promised to those who love him" ( James 1:12). The present age, then, constitutes a test that God providentially designs to lead us to the "crown of life, " and we are made happy when we go through its fires and are not consumed. Indeed, only those who love the Lord will be able to withstand the fires... The "crown of life" symbolizes that we have truly received the purpose for which we were created and that we are identified with God's own passion and love. The light of the crown represents the Divine Presence within us, Life that overcomes despair on our behalf. דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד dir�shu � Adonai � ve�u�zo ba�ke�shu � fa�nav � ta�mid "It is not the path which is the difficulty; rather, it is the difficulty which is the path. " The ancient Greek version of the Torah (i. e., the Septuagint) translates this verse, "Seek the LORD and be strengthed; seek His face through everything (διὰ παντός). " The LORD God gives us "inner strength" (i. e., ἐγκράτεια, from εν-, "in" + κράτος, "strength" or "power") when we yield to "the power of His might" (ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ) ( Gal. 5:22-23; Eph. 6:10). Therefore we must remember God's power and glory, for "He is the LORD our God ( הוּא יְהוָה אֱלהֵינוּ); His judgments are in all the earth" ( Psalm 105:7). Our Daily Teshuvah... [ The following is related to the High Holidays and the "Season of Repentance"... 16 (Elul 12, 5776) Teshuvah ("repentance") is described as "turning" to God, though practically speaking it is a repeated turning, that is, a turning to God in the moment of ambiguity, pain, distress... It is in the midst of the ego's clamor, before the parade of worldly desire or pressure, in the crucible of "everydayness" that we must "come to ourselves" and find true wonder. In that sense, teshuvah is a sort of focus, a direction, a seeking, and a center of life, the place of constant repair for the inner breach we constantly feel. The question may be asked, however, whether you really want God - the Living God - to be intimately present in your life. "Repentance means unlearning all the self-conceit and self-will that we have been training ourselves into... It means killing part of yourself, undergoing a kind of death" (C. Lewis). Indeed, "nothing is more certain: coming close to God brings certain catastrophe [to the ego]. Everyone whose life does not bring relative catastrophe has never even once turned as a single individual to God; it is just as impossible as it is to touch the conductors of a generator without getting a shock" (Soren Kierkegaard). The sages advise: Repent one day before you die... "In eternity you will not be asked how large a fortune you are leaving behind - the survivors ask about that. Nor will you be asked about how many battles you won, about how sagacious you were, how powerful your influence - that, after all, becomes your reputation for posterity. No, eternity will not ask about what worldly goods remain behind you, but about what riches you have gathered in heaven. It will ask you about how often you have conquered your own thought, about what control you have exercised over yourself or whether you have been a slave, about how often you have mastered yourself in self-denial or whether you have never done so" (Kierkegaard). Just as God humbled Israel with manna in the desert, so He humbles us. "Give us this day our daily bread and deliver us... " The purpose of affliction is ultimately good and healing: God humbles us with manna, the "bread of affliction, so "that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD" ( Deut. 8:3). In other words, God uses tzuris to lead us to do teshuvah and accept the truth. We often pray that our problems be taken away, but God sometimes ordains these very problems so that we will turn and draw near to Him... Chazak � stay strong in the Lord, friends. The Law of Faith... 09. 16 (Elul 12, 5776) This week's Torah reading, parashat Ki Teitzei, contains more commandments than any other in the Torah of Moses.... When asked how many commandments are in the Torah, however, most Jews will answer 613, based on Jewish tradition (the number 613 is sometimes called " taryag " ( תריג), an abbreviation for the letters Tav (400) + Resh (200) + Yod (10) + Gimmel (3) = 613). Despite several attempts made over the centuries, however, there has never been a definitive list of these commandments, and of those who tried to compile such, no two agree... Some say the number 613 comes from a fanciful midrash that teaches that since there are 365 days in a year (corresponding to the 365 negative commandments) and 248 "parts" of the body (corresponding to the positive commandments), each day we should use our body to serve God. Regardless of the exact count, however, the Talmud followed the Apostle Paul by understanding all the Torah's commandments to be derived from the Ten Commandments given at Sinai, the most basic of which is the very First Commandment, namely, "I AM the LORD your God ( אָנכִי יְהוָה אֱלהֶיךָ) who brought you out of Egypt, out of the house of slavery" ( Exod. 20:2). This foundational commandment was later restated by the prophet Habbakuk as: וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה / "The righteous person will live by faith in God" ( Hab. 2:4; Gal. 3:11; Heb. 10:38). "Most people believe that the Christian commandments are intentionally a little too severe... " - Kierkegaard Note: I stated that the sages of the Talmud "followed" the Apostle Paul's line of thinking on this subject since Paul wrote centuries before the Talmud was compiled... Fighting Spiritual Blindness... [ The following entry concerns this week's Torah reading, parashat Ki Teitzei.... 14. 16 (Elul 11, 5776) Our Torah portion this week (Ki Teitzei) commands us to remember what the Amalekites did to the Jewish people just after they left Egypt during the time of the Exodus ( Exod. 17:8-16; Deut. 25:17-19). Paradoxically God commanded the Israelites to "blot out the remembrance" of Amalek while swearing to fight Amalek "from generation to generation" ( Deut. 17:16). In this connection note that the name "Amalek" ( עֲמָלֵק) begins with the letter Ayin (symbolizing the eye) and equals 240 in gematria -- the same value for safek ( סָפֵק), the Hebrew word for doubt. Amalek therefore symbolizes "the eye of doubt, " or even "the severed eye" (the Hebrew verb מָלָק means "to chop" or "sever" in reference to the "eye" of Ayin). The power of Amalek therefore represents spiritual blindness as it acts in the world. We are never to forget that the light of God overcomes the darkness of this world, and that light is found in Yeshua our LORD.... "No one is so terribly deceived as he who does not himself suspect it. " - Kierkegaard Note: For more on this important topic, see " Warfare with Amalek. " Life from the Dead... 09. 16 (Elul 11, 5776) Repentance means that we believe that the kindness of God can give life to our dead hearts. Repentance is therefore first of all a matter of faith, of believing in the miracle of God. And though it is a great gift from heaven, repentance requires honesty and acknowledgment of the truth. We must confess our inner poverty, our neediness, and mourn over the loss and hurt caused by our sin. Repentance turns away from our attempts to defend or justify ourselves and instead turns to God to heal our separation from Him ( Rom. 8:3-4). Teshuvah buries our old nature by being made into a new creation. It is no small thing to believe the message of Yeshua, and indeed, it involves a passionate inwardness that scandalizes the rational mind. Our father Abraham is extolled as the model of righteous faith, but he was tested to sacrifice the moral law (e. g., "thou shalt not murder") when he lifted up the knife to slay his beloved son Isaac. Faith requires you to change your everyday thinking, to go beyond natural expectations, to "walk on water. " In the case of Yeshua, we are confronted with the "Absolute Paradox, " namely, the God-Man, the Infinite-made-Finite, the Holy-made-Profane, the Sinless-made-Sin, who says to you: "I AM the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this? " ( John 11:25-26). You will never die; you will never hunger; you are made whole through my brokenness; you will be cleansed by my defilement, and so on. It's not just hard to believe, it's impossible, which is why it is a miracle of God to be saved ( Matt. 19:26). "It is the Spirit that gives life; the flesh is no help at all" ( John 6:33). The difference is Yeshua: Salvation is of the LORD. We are enabled to love and know God by means of his inner life and spirit, not by means of good intentions or religious zeal. Faith itself is a miracle, the power of God.... Some people imagine spirituality as a climb upward, an "ascent of the soul" that aims to reach God through the performance of good deeds or religious rituals. But God does not say "at the end of the way you will find me, " but rather, "I AM the way, the very road under your feet, the Place ( הַמָּקוֹם) where you are, the Bridge to the Father ( John 14:6). "For all things come from You ( כִּי־מִמְּךָ הַכּל), and from your hand we give to you" ( 1 Chron. 29:14). The LORD is Present in every "here" and every "now, " the Source of all we are. And no matter what our circumstances, we will find God if we search "bekhol levavkha" - with all our being, as it is written: "You will seek me and find me, when you seek me with all your heart. " "God creates everything out of nothing. And everything which God is to use, he first reduces to nothing. " - Kierkegaard The principle of the self-life, the ego, religious observance, "doing the law, " etc., is a spiritual dead-end because we are without life, without power ( John 6:63). The word is this: God gives strength to the weary, to the faint, to those who are without potency or power. But this means that we first must be emptied, broken, and stripped of our self-sufficiency before the strength of God is manifest in us: "My power is made perfect (τελειοῦται) in weakness" ( 2 Cor. 12:9). None of this flatters the ego. God's way is first to break us, to make us weaker and weaker, so that he can then fill us with the miraculous divine nature. Like all sacrifices that were brought to the altar, we must pass through death to life by means of our union with the Messiah at the cross... It is only after the cross that it may be said, "It is no longer 'I' who lives; now it is Messiah who lives His life in me" ( Gal. 2:20). There is indeed strength, power, and victory � but such comes after the cross, after we reckon carnal energy as useless. "Not by might, nor by power, but by My Spirit, " says Adonai Tzeva'ot ( Zech. 4:6). Teshuvah and Truth... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 13. 16 (Elul 10, 5776) In the New Testament, the Greek word metanoia (and its related verb, metanao) is the most commonly used word to express the idea of "repentance. " The compound word is formed from 'μετα' (after, with) and 'νοεω' (to think) and generally means "changing your mind" (in the noun form) or "thinking differently" (in the verb form). Since it can also represent an "afterthought" expressed emotionally as disappointment over a loss of some kind, metanoia is similar to the idea of nacham ( נָחַם) in the Hebrew Scriptures, which literally means to "sigh" as a way of expressing regret or consolation. The Greek word strepho (στρέφω), like the Hebrew word shuv ( שׁוּב), means to "return" to God in a practical sense, that is, by performing acts of contrition. In either case, however, a change of direction is implied, and that change ultimately begins with how we think and what we regard as truth. Repentance, then, involves a new vision, a new way of seeing reality... Yeshua's earthly ministry began with the message, "The time has come and the kingdom of God draws near: repent (μετανοεῖτε) and believe (πιστεύετε) the good news" ( Mark 1:15). These two verbs (repent, believe) are in the imperative mood. We are commanded to repent, to "change our thinking, " and to turn away from hopelessness - and the sin that hopelessness begets - by accepting God's intervention and deliverance. But you cannot believe if you do not first turn, and therefore you must change your focus: clear away the world's distractions and ready your heart to hear the message. It is in the desert places that we "prepare the way of the Lord and make straight a highway for our God. " קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלהֵינוּ kol � ko�rei � ba�mid�bar � pa�nu � de �rekh � Adonai ya�she�ru � ba�a�ra�vah � me�sil�lah � le�lo� hei �nu A voice cries out: 'In the desert prepare the way of the LORD; make straight in the steppes a highway for our God. ' ( Isa. 40:3) Note that the word translated "prepare" (i. e., panu) comes from a root word ( פָּנָה) that means to turn to face someone... The Hebrew word panim ( פָּנִים), "face, " comes from the same root, as does the word penimi ( פְּנִימִי), "inner, " and the word penimiyut ( פְּנִימִיוּת), meaning "inwardness" or "immanency. " This suggests that we must go within our own hearts, and there, in our "desert places, " we will encounter the Presence of the LORD. It is in the solitude of the desert - away from the noise and distractions of this vain world, where we can focus our heart, confess our sin, and express our great need for God... Being honest with ourselves makes us yashar ( יָשַׁר), and crooked ways are made straight for God to be received... The Hebrew word mesilah ( מְסִלָּה) alludes to the ladder (i. e., sullam: סֻלָּם) that Jacob saw in the desert when he received the blessing of God ( Gen. 28:12). Yeshua is the Bridge, or Ladder ( הַסֻּלָּם), that unites and mediates heaven and earth ( John 1:51). Since God holds us responsible to repent and believe the truth of the gospel ( Acts 17:30-31), He must have made it possible for us to do so ("ought" implies "can"). And indeed, God has created us in His image so that we are able to discern spiritual truth. He created us with a logical sense (rationality) as well as a moral sense (conscience) so that we can apprehend order and find meaning in the universe He created. All our knowledge presupposes this. Whenever we experience anything through our senses, for example, we use logic to categorize and generalize from the particular to the general, and whenever we make deductions in our thinking (comparing terms, making inferences, and so on), we rely on logic. We have an innate intellectual and moral "compass" that points us to God. Because we all necessarily must think in order to live, we should value clear thinking. This should be obvious enough, though people often make various errors and misjudgments because they devalue the effort required to carefully think through a question. As William James once said, "A great many people think they are thinking when they are merely rearranging their prejudices. " When it comes to questions about the gospel, however, God regards such carelessness to be blameworthy. Again, the LORD holds us accountable for what we think and believe, especially when it comes to the reality and mission of His Son. "Truth has always had many loud proclaimers, but the question is whether a person will in the deepest sense acknowledge the truth, allow it to permeate his whole being, accept all its consequences, and not have an emergency hiding place for himself and a Judas kiss for the consequence. " - Soren Kierkegaard (1813-1855) The truth about God is always available to human beings, if they are willing to look for it. The Divine Light that was created before the sun and the stars represents God's immanent presence that "lights up" all of creation - including our minds ( Gen. 1:3). As Paul stated, "the invisible things of Him from the creation of the world are clearly seen so that people are without excuse" ( Rom. 1:19-20). The heavens are constantly attesting to the reality of God's handiwork ( Psalm 19:1). All of creation "shouts out" that there is a God. Even small children understand this. Note: People perish because "they refuse to love the truth and so be saved" ( 2 Thess. 2:10-12). Therefore the issue of truth - physical, moral, aesthetic, spiritual, etc. - is central to salvation itself. For more on this subject, see " Teshuvah of the Mind. " Teshuvah of Concern... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 16 (Elul 10, 5776) Blaise Pascal wrote that faith in Yeshua is essentially a confession of irreparable human infirmity, and therefore its message is always directly there - to the place of our pain and desperation. Consequently it has no voice or message to mere triflers - to those who might patronize it as philosophically interesting, morally edifying, poetically beautiful, politically useful, and so on. No, no, never: the Spirit speaks to the heart in its anguish, in its lament over the suffering and agony of life in this world, and there breathes out the haunting question, "Do you want to be healed? " עָקב הַלֵּב מִכּל וְאָנֻשׁ הוּא מִי יֵדָעֶנּוּ a�kov � ha�lev � mik�kol � ve�a�nush � hu mi � ye�da� en �nu "The heart is deceitful above all things, and incurably sick; who can understand it? " ( Jer. 17:9) Though our faith can be expressed in theological terms, it remains first of all a message to the individual in existential distress, shouting the way of escape to those on the edge of the everlasting abyss... The language of genuine teshuvah is one of ultimate concern, a message that appeals to matters of life and death itself. "A life of a human being begins with the illusion that a long, long time and a whole world lie before him in the distance, begins with the foolhardy delusion that he has such ample time for his many claims. The poet is the eloquent and enthusiastic confidant of this foolhardy but beautiful delusion. But when a person in the infinite transformation discovers the eternal itself so close to life that there is not the distance of one single claim, of one single evasion, of one single excuse, of one single moment of time from what he in this instant, in this second, in this holy moment shall do - then he is on the way... " (Kierkegaard: Works of Love) Restoring what is Lost... [ The following entry concerns this week's Torah reading, parashat Ki Teitzei.... 16 (Elul 10, 5776) "Do not ignore the loss of your brother... you shall restore it to him" ( Deut. 22:1-3). The Torah states that it is a moral duty to return lost items to others, and on a spiritual level that includes restoring honor and dignity to those who have lost sight of their value in the eyes of God... For even greater reason we must make restitution to those whom we have harmed. Making amends is part of the teshuvah process. We hurt ourselves when we hurt others, and we hurt others when we hurt ourselves. The way out of that circle is through making amends. As Yeshua taught: "If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift" ( Matt. 5:22-23). "Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working" ( James 5:16). Ultimately, confession of the truth is not optional for anyone. Indeed, regarding the duty to restore what is lost to our brother mentioned above, the Torah adds, "and you are not to ignore it, " which in the Hebrew literally reads, "you are unable to hide it" ( לא תוּכַל לְהִתְעַלֵּם). Rabbi Abraham Twerski notes that the Torah is not giving us a command as much as stating a fact: You are unable to hide from a wrongful act. In other words, the problem with "getting away with it" is that you get away with it, that is, you take it with you. Such self-deception sears your conscience, makes you numb inside, and deadens the heart. Making amends to others is life-giving, helping you let go of what you've done wrong to restore inner peace. We must be vigilant not to let our hearts die because of either shame or rationalization. May the LORD help us walk in the Spirit of Truth. Teshuvah of Mercy... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 12. 16 (Elul 9, 5776) It's been said that grace is getting what you don't deserve, whereas mercy is not getting what you do... Yeshua said, "Blessed are the merciful, for they shall receive mercy" ( Matt. 5:7). This is not a reciprocal law like karma, i. e., you get in return what you first give, since we cannot obtain God's mercy as reward for our own supposed merit ( Rom. 4:4). No, we are able to extend mercy to others when we are made merciful ("full of mercy"), that is, when we first receive mercy from God. After all, you can't give away what you don't have, and if we have no mercy for others, it is likely that we have not received it ourselves, as the parable of the Good Samaritan reveals ( Luke 10:25-8). Your forgiveness is your forgiveness: as you forgive, so you reveal your heart. What you do comes from what you are, not the other way around. We are first transformed by God's grace and then come works of love. We are able to judge others mercifully, with the "good eye, " because we come to believe that we are beloved by God. The pattern therefore abides: First you realize you are broken, impoverished of heart, and you therefore mourn over your sinful condition. Then you hunger and thirst for God's righteousness, for his healing and deliverance, and you learn to trust the mercy of God, that is, you come to accept that you are accepted despite your unacceptability. You begin to show yourself mercy; you learn to "suffer yourself" and forgive your own evil, and then you extend this mercy to others who are hurting around you... The failure to extend mercy, to demand your "rights" or hold on to grudges, implies that you are relating to God as Judge rather than as Savior ( James 2:13). If we condemn what we see in others, we have yet to truly see what is within our own hearts; we have yet to see our desperate need for God's mercy for our lives. If you don't own your own sin, your sin will own you. Being merciful is a response to God's love and therefore is essential to genuine teshuvah... Ask the LORD to help you let go of the pain of the past by being full of mercy toward yourself and others. Taking Captivity Captive... [ The following entry concerns this week's Torah reading, parashat Ki Teitzei.... 16 (Elul 9, 5776) Our Torah portion this week (i. e., Ki Teitzei) begins, "When you go out to war against your enemies... 22:10), which the sages interpret to refer to spiritual warfare that must be waged against the evil inclination (yetzer ha'ra) and satan. We are promised victory over evil if we go out to confront the battle ( כִּי־תֵצֵא לַמִּלְחָמָה), not by ignoring it or hoping that it will somehow just go away... When we go out to battle, God will help us "capture its captivity" ( וְשָׁבִיתָ שִׁבְיוֹ), that is, we will capture the strategies and strongholds of wickedness itself. We will see through the lies, the cunning, and the schemes of the enemy and bring them before the LORD ( 2 Cor. 10:4-5). We must not shrink back in fear; we must fight the good fight of faith, taking up the whole armor of God, and bearing the victory of Yeshua our LORD in our hearts. Parashat Ki Teitzei - כי־תצא [ This week's Torah reading (parashat Ki Teitzei) is always read during the month of Elul... 11. 16 (Elul 8, 5776) In last week's Torah reading (Shoftim), Moses defined an extensive system of justice for the Israelites and pointed to the coming Messiah who would be the rightful King of Israel. In this week's portion (i. e., Ki Teitzei: כי־תצא), Moses returns to the immediate concern of life in the promised land by providing further laws to be enforced regarding civil life in Israel. In fact, Jewish tradition identifies no less than 74 of the Torah's 613 commandments in this portion (more than any other), covering a wide assortment of rules related to ethical warfare, family life, burial of the deceased, property laws, the humane treatment of animals, fair labor practices, and honest economic transactions. The haftarah for parashat Ki Teitzei (i. 54:1-10) is the fifth of seven readings from the prophets that are consecutively read before Rosh Hashanah. In this week's reading, the LORD compares the children of Israel to a wife who has long been barren. According to the sages, God tells the "Wife of His youth" to sing out with joy, for soon she will have a hard time keeping track of all her children! Many will return by means of a mighty wave of repentance that will sweep over the world when Jerusalem is finally redeemed and the Messiah Yeshua reigns in Israel. Though the LORD hardened Israel for a season ( Rom. 11:25-29), His love for her is constant and sure, and all His promises will be established. In the End of Days all Israel will be saved, in times "like the days of Noah. " But just I God swore that the waters of Noah should no more go over the earth, so He has sworn that Israel will be regathered and restored. רָנִּי עֲקָרָה לא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה ran�ni � ak�a�rah � lo � ya� la �dah � pitz�chi � rin�nah � ve�tza�ha�li � lo � cha �lah ki � rab�bim � be�nei � sho�me�mah � mi�be�nei � ve�o�lah � a�mar � Adonai "Sing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who is married, " says the LORD. 54:1) Prayer for just one thing... 09. 09. 16 (Elul 6, 5776) King David says in Psalm 27:4, "One thing have I asked of the LORD, that will I seek" ( אַחַת שָׁאַלְתִּי מֵאֵת־יְהוָה אוֹתָהּ אֲבַקֵּשׁ). Notice immediately that David asked for just one thing � not many things. He did not come with a litany of requests. He was not "double minded. " As Kierkegaard said, "purity of the heart is to will one thing. " David asked for the gift of focus and the pursuit of truth. He desired the "pearl of great price. " Note also that the verb translated "I will seek" (avakesh) comes from the verb bakash ( בָּקַשׁ) meaning "to wish" or "to desire. " The verse could therefore be read as, "The one thing I ask from the Lord is for godly desire � for the will to "behold the sweetness of the Lord, and to inquire in His Presence. " This is a prayer for the highest we may attain. The "one thing" David asked for was a heart made alive to perceive the wonder of God. אַחַת שָׁאַלְתִּי מֵאֵת־יְהוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵית־יְהוָה כָּל־יְמֵי חַיַּי לַחֲזוֹת בְּנעַם־יְהוָה וּלְבַקֵּר בְּהֵיכָלוֹ att�ah � sha� al �ti � me�et-Adonai � o�tah � a�vak�kesh shiv�ti � be�vet-Adonai � kol-ye�mei � cha�yai la�cha�zot � be� no �am-Adonai � u�le�va�ker � be�he�kha�lo "One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD and to inquire in his Presence. " ( Psalm 27:4) If we consciously delight ourselves in the Lord, He has promised to give us the desires of our heart ( Psalm 37:4). As Yeshua taught us: "seek first the Kingdom of God" ( Matt. 6:33). Confession of our Hope... 09. 16 (Elul 6, 5776) It is written: "Faith is the foundation (i. e., ὑπόστασις: the "substance, " reality, being, etc. ) of hope, the conviction of the unseen... Without faith it is impossible to please God, for whoever would draw near must believe that God exists and rewards (μισθαποδότης) those who seek him" ( Heb. Note that God is pleased when we seek his presence, that is, when we when we look past the ephemera and ambiguity of the phenomenal world for the truth about spiritual reality. For our part, faith depends on confession. We must say that we believe, and affirm it with all our heart ( Rom. As it says, "I will make Your faithfulness known with my mouth" ( Psalm 89:2). When you encounter tribulation, or experience some crisis of faith, reaffirm aloud: "I believe in God's promise... " Physically expressing your faith is itself an act of faith, and this encourages your soul to trust in God's healing reward even in the present struggle or darkness. One of the more difficult tests of faith is learning to "endure yourself" as your inner character is being transformed by the mercy of God... To do so, you must receive the miracle of life in Yeshua ( 1 John 5:12). You must look beyond the realm of appearance, where the "outward man" perishes, to the realm of ultimate healing, where the "inward man" is finally liberated from the ravages of sin and death. This is the comfort we have in our affliction: God's promise revives our hearts to say, "I know that my Redeemer lives, and at the last he will stand upon the earth" ( Job 19:25). Even in the "shadow of the valley of death" (i. e., this moribund and broken world), the LORD is with us and comforts us with His Presence ( Psalm 23:4). We are given this great promise: "Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" ( 1 Cor. 15:49). Dear Lord, in the worst of our moments, thank you for seeing the Savior within us; thank you for heeding the groaning of hope that the Spirit imparts.... "When my heart was embittered, when I was pierced in heart, I was brutish and ignorant; I was like a beast toward you. Nevertheless, I am always with you; You hold my right hand" ( Psalm 73:21-23). Despite this lament, however, the psalmist affirmed that he was always with God - notwithstanding his ignorance, his complaint of heart, his doubts, fears, and so on... God is not driven away by our pain and confusion, but on the contrary, he takes us by the hand and will not let go: "It was I who taught Ephraim to walk; I took them up by their arms, but they did not know that I healed them" ( Hos. 11:3). שְׁמַע־יְהוָה קוֹלִי אֶקְרָא וְחָנֵּנִי וַעֲנֵנִי she�ma � Adonai � ko�li � ek�ra ve'chon� nei �ni � va'a� nei �ni "Hear, O LORD, when I cry aloud; be gracious to me and answer me" ( Psalm 27:7) Spelling out "Teshuvah" 09. 16 (Elul 6, 5776) Rabbi Sussya of Anipol once said: "There are five verses in the bible that constitute the essence of the Torah. These verses begin in Hebrew with one of these letters: Tav ( תּ), Shin ( שׁ), Vav ( ו), Bet ( בּ), and Hey ( ה), which form the word for repentance, "teshuvah" ( תְּשׁובָה). The five verses are 1) Tamim tiheyeh ( תָּמִים תִּהְיֶה): "Be wholehearted before God" ( Deut. 18:13); 2) Shiviti Adonai ( שִׁוִּיתִי יְהוָה): "I have set the LORD always before me" ( Psalm 16:8); 3) Va'ahavta lere'akha ( וְאָהַבְתָּ לְרֵעֲךָ): "Love your neighbor as yourself" ( Lev. 19:18); 4) Bekhol derakekha ( בְּכָל־דְּרָכֶיךָ): "In all your ways know Him" ( Prov. 3:6); and 5) Higid lekha ( הִגִּיד לְךָ): "Walk humbly with your God" ( Micah 6:8). In other words, the way of teshuvah, of answering God's call for you to return to Him, is to sincerely set the LORD before you, to love others, and to walk out your days in heartfelt gratitude. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלהֶיךָ hig�gid � le�kha � a�dam � mah � tov u'mah � Adonai � do�resh � mi�me�kha ki � im � a�sot � mish�pat � ve�a�ha�vat � che �sed ve�hatz� ne �a � le �chet � im � e�lo� hey �kha "He has told you, O man, what is good, and what the LORD requires of you: Only to do justice, and to love kindness, and to walk modestly with your God" ( Micah 6:8) Hebrew Study Card In other words, "teshuvah" (repentance) may be seen as an acronym that stands for being wholehearted, seeking God, loving others, knowing God in all your journey, and walking in humility. May the LORD our God impart the miracle of teshuvah to each of us today.... Cleaving to Hope... 09. 16 (Elul 6, 5776) "Love suffers long and is kind... " ( 1 Cor. 13:4). Have patience with all things, but most of all with yourself. We must "endure ourselves" along the way, often learning hard lessons about our own insufficiency. Have faith that despite all your imperfections, all your defects of character, and your overall weakness of heart, God is indeed at work in your darkness, molding and shaping you to bear witness of His glorious power to save the soul. The LORD holds your hand; his grace and love will help you persevere, giving you the will to press on in hope. Never give up, friends! דָּבְקָה נַפְשִׁי אַחֲרֶיךָ בִּי תָּמְכָה יְמִינֶךָ da�ve�kah � naf�shi � a�cha� re �kha bi � tam�khah � ye�mi� ne �kha "My soul clings to you; Your right hand upholds me. " ( Psalm 63:8) Hebrew Study Card The concept of "cleaving" or "holding fast" to God is called devakut ( דְּבָקוּת) in Jewish tradition, a word that derives from the root davak ( דבק), meaning to "cling" or "stick" (the Modern Hebrew word for "glue" comes from the same root). Davak is used to describe how a man cleaves to his wife so that they become basar echad � "one flesh" (see Gen. 2:24), and is related to the word for bodily joint (debek), the bond of our bones to our skin ( Job 19:20). Some have described devakut as "God consciousness imbued with love. " "To cleave to Him - that means the cleaving of the mind to Him, for there is no devakut except that of the mind and the meditation of the heart" (Sh'ar ha-ahavah). We are able to cling or cleave to God because He first clung to the cross in His love for us (see 1 John 4:19). Lord of the Center... 09. 16 (Elul 6, 5776) God's Name is "I-AM-with-you-always, " Immanuel ( עִמָּנוּ אֵל) - always in the midst of you, your heart, your Center... The LORD is named this way because he is never without his own, and we are who we are in relation to his presence in our lives. Yeshua is not simply the Lord of the past or the Lord of the future, but the Lord of this moment, this "here" and this "now. " He is the same yesterday, today, and forever - the breath of life, our sustaining hope, the Shepherd of our souls... Whatever else may come of this day, this is the day that the LORD has made, and we can find peace in God's Presence. זֶה־הַיּוֹם עָשָׂה יְהוָה נָגִילָה וְנִשְׂמְחָה בוֹ zeh � ha�yom � a�sah � Adonai na� gi �lah � ve�nis�me�chah �vo "This is the day that the LORD has made; let us rejoice and be glad in it. " ( Psalm 118:24) Love's Greater Judgment... 09. 08. 16 (Elul 5, 5776) A sober admonition is given in our Scriptures regarding the great Day of Judgment ( יוֹם הַדִּין) to come: "Not everyone who says to me, 'Lord, Lord, ' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven" ( Matt. 7:21). And yet what is the will of the Father but to trust in Messiah for life ( John 6:40)? "What must we do, to be doing the works of God? " Yeshua answers: "This is the work of God, that you trust in the One whom he has sent" ( John 6:28-29). The Torah of God centers on Messiah. On that day many will say to me, 'Lord, Lord, did we not... do many mighty works in your name? ' And then will I say to them, 'I never knew you; depart from me, you workers of lawlessness' (i. e., ἀνομία, from -α ('not') + νομος, 'torah') [ Matt. 7:22-23]. From this statement we infer that ma'asim tovim ( מַעֲשִׂים טוֹבִים), or "good works" -- even those done in the very Name of Messiah -- are insufficient for life, and that something more is therefore needed. Yeshua wasn't questioning their creed or theology, nor was he denying the deeds done in his name. What he was questioning was their heart, how they knew him, and whether they trusted in his love. "As long as Christ remains outside of us we are separated from him. " Paradoxically, those who appealed to their good deeds were those who practiced "lawlessness, " since they did not keep the law of faith ( תורה של אמונה) in God's love... "And this is one of the most crucial definitions for the whole of Christianity; that the opposite of sin is not virtue but faith. " - Soren Kierkegaard (1813-1855) Returning Back Home... [ The following entry is related to the month of Elul and the "Season of Repentance... 16 (Elul 5, 5776) The following parable speaks of the season of teshuvah: A king's son was at a far distance from his father. His father sent word to him and said, "Go as far as you are able, and I will come the rest of the way to you. Thus says the Holy One, blessed be He, to his faraway children: "Return to Me, and I will return to you. " It is never too late to turn to God... I will not look on you in anger, for I am kind ( כִּי־חָסִיד אֲנִי), declares the LORD" ( Jer. 3:12). When the people drew back in shame, however, God encouraged them by saying "My children, if you return, will you not be returning to your Father? Return, O faithless sons; I will heal your faithlessness. "Behold, we come to you, for you are the LORD our God. " Our Messiah Yeshua illustrated the idea of teshuvah (i. e., תְּשׁוּבָה, "returning to God") by telling the great story of the "prodigal son" ( Luke 15:11-32). After squandering his father's inheritance, a wayward son "came to himself" and decided to return home, full of shame and self-reproach. "But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. " The father then ordered a celebratory meal in honor of his lost son's homecoming. When his older brother objected, the father said, "We had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found. " God sees you while you are still "a long way off" ( Rom. He runs to you with affection when you first begin to turn your heart toward Him. Indeed, God's compassion is so great that He willingly embraces the shame of your sins and then adorns you with "a fine robe, a ring, and sandals. " Your Heavenly Father even slaughters the "fattened calf" (Yeshua) so that a meal that celebrates your life may be served. Teshuvah of Brokenness... 09. 16 (Elul 5, 5776) Regarding the call to repentance we read: "Rend your hearts and not your garments and return to the LORD your God ( וְשׁוּבוּ אֶל־יְהוָה אֱלהֵיכֶם), for he is gracious and merciful, slow to anger, and abounding in love... " ( Joel 2:13). Genuine teshuvah (repentance) is not about the "outer layers" of life, but engages the deepest depths of heart; it is not expressed in religious practices or rituals but in personal brokenness and utter desperation... As King David said, "the sacrifices of God are a broken spirit ( רוּחַ נִשְׁבָּרָה); a broken and contrite heart ( לֵב־נִשְׁבָּר וְנִדְכֶּה), O God, you will not despise" (Psalm 51:17). As is written in our Haftarah portion for Shabbat Shuvah: "Return O Israel ( שׁוּבָה יִשְׂרָאֵל), to the LORD your God, for you have stumbled because of your iniquity; take with you words and return to the LORD ( וְשׁוּבוּ אֶל־יְהוָה) and say to him, 'Take away all iniquity; accept what is good, and we will pay with bulls the vows of our lips'" ( Hos. 14:2). "It is very dangerous to go into eternity with possibilities which one has oneself prevented from becoming realities. A possibility is a hint from God. One must follow it. " - Soren Kierkegaard (1813-1855) Note that the appeal to the LORD as "gracious and merciful, slow to anger, and abounding in steadfast love" ( חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד) recalls the meaning of YHVH ( יהוה) revealed to Moses in his state of brokenness over the sin of the Golden Calf ( Exod. 34:6-7). Return to Sanity... 09. 16 (Elul 7, 5776) Teshuvah is a return to sanity which begins with the resolution to question your presuppositions and to change your thinking... It is a "coming to yourself" to encounter the truth (εἰς ἑαυτὸν δὲ ἐλθὼν: Luke 15:17). There are three requisites for genuine repentance, that is, for turning to God, namely: 1) seeing eyes; 2) hearing ears; and 3) an understanding heart ready to be healed ( Isa. God alone does the miracle but it is nevertheless our responsibility to believe that the miracle is for us. Repentance is the first step of salvation, as Messiah said: "Repent and believe in the good news" ( Mark 1:15), and apart from repentance man has no real existence. As Yeshua said, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God" ( John 3:3). Repentance is the expression of trust in God's love, and by means of it we affirm: "I am ready to exist as a person of worth. " Clear Thinking and Teshuvah... 09. 07. 16 (Elul 4, 5776) "As a man thinks in his heart, so is he" ( Prov. 23:7). Consider for a moment how your thinking defines your inner reality and the quality of your spiritual life. Thinking is inextricably linked to faith, and therefore we are responsible not only for what we believe, but for how we think ( Acts 17:30-31). Sinful thinking creates "negative energy" that brings pain to yourself and others. Left unchallenged, such impaired cognitive function leads to slavery of the mind, hopeless addictions of thought, and distressing captivity. The first step to freedom is to confess our sin, acknowledging the reality of our own negativity � and bringing that truth to the light. Therefore teshuvah � turning to God � involves cheshbon hanefesh ( חֶשְׁבּוֹן הַנֶּפֶשׁ), accounting for our soul and yielding it to the love of God for rectification: "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" ( 1 John 1:9). For freedom we have been set free, and that means freedom from the power of the lie. If we are blind to our own sin, we cannot confess the truth to find lasting healing ( James 5:16). "Where am I? Who am I? How did I come to be here? What is this thing called the world? How did I come into the world? Why was I not consulted? And If I am compelled to take part in it, where is the director? I want to see him. " - Soren Kierkegaard The King's Torah... [ The following entry concerns this week's Torah reading, parashat Shoftim. 16 (Elul 4, 5776) From our Torah this week (Shoftim) we read: "And he shall write for himself a copy of the Torah (i. e., mishneh ha'torah: מִשְׁנֵה הַתּוֹרָה)... and it shall be with him, and he shall read in it all the days of his life so that he may learn to fear the LORD his God by keeping all the words of the Torah" ( Deut. 17:18-19). The Jewish king was required to carry his sefer Torah (Torah scroll) with him at all times (Sanhedrin 21b). When King David said, "I have set the Lord always before me; he is at my right hand" ( Psalm 16:8), he was referring to Torah which he kept tied to his arm (tefillin shel yad). David literally "set" the Word of the LORD upon his right hand to help him keep focused. Likewise the Spirit of God ties Torah upon our hearts ( Jer. Studying and meditating on Torah elevates our souls and attunes us to God's Presence. As David said: "In my heart I have stored up your word so that I won't miss seeing you. Blessed are you, O LORD; teach me your decrees. " בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ לְמַעַן לא אֶחֱטָא־לָךְ בָּרוּךְ אַתָּה יְהוָה לַמְּדֵנִי חֻקֶּיךָ be�lib�bi � tza� fan �ti � im�ra� te �kha le� ma �an � lo � e�che�ta � lakh ba�rukh � at�tah � Adonai � lam�me� dei �ni � chuk� ke �kha "In my heart I have stored up your word so that I might not sin against you. " ( Psalm 119:11-12) Some people claim that Jesus spoke Aramaic, not Hebrew. Well, consider this. If the king of the Jews was required to "make a copy of sefer Torah, " then surely Yeshua, the great King of the Jews, the Mashiach, read Hebrew and understood kotzo shel yod ( קוֹצוֹ שֶׁל יוֹד) - "every jot and tittle" of its meaning (see Matt. Indeed, Jesus knew the traditional Hebrew blessings, prayers, and hymns ( Matt. 26:26-30); he chanted Hebrew in synagogue ( Luke 4:16), and he reasoned with the sages in Jerusalem as a young boy ( Luke 2:42-27). Surely the King of the Jews spoke lashon hakodesh... ( more here) Prayer of the Heart... 09. 16 (Elul 4, 5776) Isaiah the prophet said over 2, 500 years ago, in the name of God: "This people draw near to me with their mouth and honor me with their lips, but their hearts are far from me" ( Isa. 29:13, Matt. 15:8). The sages comment: "Nothing has changed from that day to this. Therefore, when you go to pray, leave yourself outside � go in only with your heart. " Amen, the language of the heart is what is most important. "When you pray, rather let thy heart be without words than thy words be without heart" (Bunyan). Teshuvah of the Mind... 09. 16 (Elul 4, 5776) We are responsible to walk in truth and to reject what is false ( 1 John 4:6). This implies that we have a moral and spiritual duty to think clearly and not to abuse our minds ( Phil. 4:8; Rom. The LORD our God will help us to do this, as Yeshua said: "I will ask the Father, and he will give you a Helper (παράκλητος, someone "called to one's side"), to be with you forever, even the Spirit of Truth ( רוּחַ הָאֱמֶת), whom the world cannot receive, because it neither sees him nor knows him" ( John 14:16-17). The Spirit of Truth helps us "discern what is the will of God, what is good, acceptable, and perfect" ( Rom. 12:2) and empowers us to take "every thought captive" to the reality of the Divine Presence ( 2 Cor. Truth is connected to memory - both in our personal histories as well as the history of God's redemptive actions performed on our behalf. Truth is ἀλήθεια, "a-letheia, " not forgetfulfulness... Hence we are constantly commanded to remember what God has done for us and to "diligently repeat" the truth to our children ( Deut. 6:4-9). Similarly, the Spirit of Truth brings to remembrance the words of Yeshua to our hearts ( John 14:26). Followers of Yeshua are taught to love the truth and to think clearly about their faith. The ministry of reconciliation itself is defined as "the word of truth, by the power of God, through weapons of righteousness" ( 2 Cor. 6:7). Indeed, the word of truth (τὸν λόγον τῆς ἀληθείας) is a synonym for the "gospel of salvation" itself ( Eph. 1:13; Col. 1:5; James 1:18). We are saved by Yeshua, who is the "way, the truth, and the life" ( John 14:6). God commands all people to believe this truth ( Acts 17:30-31; 1 Tim. 2:4). People perish because "they refuse to love the truth and so be saved" ( 2 Thess. Therefore we see that truth is central to salvation itself.... "The greatest hazard of all, losing one's self, can occur very quietly in the world, as if it were nothing at all. No other loss can occur so quietly; any other loss - an arm, a leg, five dollars, a wife, etc. - is sure to be noticed. " - Kierkegaard Genuine teshuvah (repentance) implies that we will change our thinking in order to be transformed by God's truth. The follower of Messiah "cannot do anything against the truth, but only for the truth" ( 2 Cor. During this Season of Teshuvah, may God help us all to think clearly and to turn our thoughts to Him. May He protect us from the vanity of a darkened mind and from all distractions that attempt to seduce us away from Him. May the LORD give us the purity of heart to know and do His will in the truth. Note: For more on this subject, see " Teshuvah of the Mind. " Focus of the Heart... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 16 (Elul 6, 5776) Regarding the subject of teshuvah (returning to God) Yeshua taught: "Blessed are the pure in heart, for they shall see God'" ( Matt. The Greek word translated "pure" is katharos (καθαρός), a word sometimes used describe the cleansing of a wound (catharsis), or to describe the unalloyed quality of a substance through refining fire (the corresponding Hebrew word for the "pure of heart" ( בַּר־לֵבָב), used in Psalm 24:4, comes from a root ( בָּרַר) that likewise means to purify by fire). Metaphorically, then, purity of heart refers to separation from the profane, that is, singleness of vision, wholeheartedness, passion, wonder, and focused desire for the sacred. As the Beatitudes reveal ( Matt. 5:3-8), only those who are impoverished in spirit, who mourn over themselves and hunger for God's mercy, are refined by their struggle to see God (the Greek text implies these will see God now � with inward vision � as well as in the world to come). Because the pure in heart use ayin tovah, the good eye, they walk "in the light, as God is in the light" ( Matt. 6:22). When we are undivided in heart, the Spirit imparts to us hidden wisdom ( 1 Cor. 2:6-7) and we are able to discern hidden realities that others do not see ( 1 Cor. As we center our affections on Yeshua, we become unified, made whole, and healed of our inner fragmentation. We see the Lord both in this world, through his effects, and then panim el panim ( פָּנִים אֶל־פָּנִים), "face to face, " in the world to come. Our hope purifies us for that coming great day of full disclosure ( 1 John 3:2-3; Heb. 12:14). If we are impure of heart, we will be inwardly divided, unfocused, fragmented, filled with destabilizing anxiety, envy, anger, and so on. More tragically, because we seek to escape ourselves, we will be devoid of a true center, without a focal point or abiding purpose, and therefore we will be lost to ourselves, wandering and without rest (God forbid). It is the Spirit that gives life - the flesh is no help at all ( John 6:63). The Holy Spirit imparts the "pulse" of the Divine Life, and we gain newness of life when we trust God for purification from our sins through Yeshua our LORD. As King David further attested: Lev tahor bara li Elohim � "Create in me a clean heart, O God" and renew a right spirit within me ( Psalm 51:10). Only the new heart (lev chadash) created by power of God's Spirit can possibly yield the life of the Spirit within us. The creation of a new heart represents the transformation of your whole inner nature - with the impartation of new appetites, new passions, new desires, and the rebirth of your will. If you struggle with being inwardly divided, ask the LORD to give you the blessing of purity of heart... Note: Some people tend to think of "purity of heart" in moral terms, such as not looking with lust on others, not coveting, etc., though these things are really symptoms of disordered love... Genuine purity is a matter of focus, of finding the "good portion" and the "one thing necessary" ( Luke 10:42). Such purity heals you of ambivalence, settling the heart's inner decision. Purity of heart realizes that all that you've ever longed for is found in God alone. It is a great, great gift from heaven to know God as your heart's true desire - to fully understand that your relationship with Him is the ultimate concern and treasure of your existence. Guarding the Heart... [ Our Torah reading for this week, parashat Shoftim, is always read at the outset of the Forty Day Season of Teshuvah... 06. 16 (Elul 3, 5776) Parashat Shoftim begins, "judges and officers you shall give to yourself ( תִּתֶּן־לְךָ) in all your gates" ( Deut. 16:18). Some of the sages interpret the word "gates" ( שׁערים) to refer to our sense organs, for example, the "eye gate, " the "ear gate, " and so on. Likewise we are to write the words of Torah "upon the doors of our house and on our gates" ( Deut. 6:9). Because we are naturally inclined to "spy after our hearts and eyes" ( Num. 15:39), we are therefore admonished to appoint "gatekeepers" to protect the sanctity of our heart ( Prov. 4:23). מִכָּל־מִשְׁמָר נְצר לִבֶּךָ כִּי־מִמֶּנּוּ תּוֹצְאוֹת חַיִּים mik�kol � mish�mar � ne�tzor � li� be �kha, ki � mi� me �nu � to�tze�ot � cha �yim Notice that the word mishmar ( מִשְׁמָר) refers to the act of guarding someone closely, just as an prison guard or warden might keep watch over a prisoner. The phrase translated "with all diligence" (mikkol-mishmar) literally means "more than anything that might be guarded, " and is used here to intensify the command to exercise vigilance. Plainly put, this verse commands us to watch over our heart more than anything else. And yet "the whole head is sick, and the whole heart faint" ( Isa. 1:5). We understand how apt we are to go astray in our affections, and therefore the heart is easily divided, obstructed, and liable to failure... Despite its frailty, however, the heart determines totze'ot chayim, or the "issues" or "contours" of life. In the Tanakh, the word totza'ot is often used to refer to the borders of territories or the boundaries of a city. This verse is saying that from the heart of a person (lev) a "map" or "chart" to life is drawn. As the heart is either pure or corrupt, so will be the course of one's life... Purity of heart represents healing, which means being single-minded in our affections and attention before the LORD. How you choose to guard your heart from inner corruption and hardness will determine the "road" of your life. Concerning this verse the Metzudos commentary says, "Above all � more than anything else � a person must be careful to guard his heart from improper thoughts, for one cannot contemplate using the heart � the very vortex of life � to harbor thoughts that are inimical to life. " Because the flesh is weak, we must be vigilant lest we become cynical, weary, and unfeelingly selfish. An unguarded heart soon becomes troubled, lonely, suspicious, and unstable. If, however, we keep ourselves from the obstruction of sin, we will experience the free flow of compassion, encouragement, and joy. The faithful heart is open - it believes all things, hopes all things, and endures all things ( 1 Cor. 13:7). "Judges and officers you shall give to yourself ( תִּתֶּן־לְךָ) in all your gates" ( Deut. Note that that Torah states that you shall appoint these to yourself, stated in the singular, not in the plural, to suggest that it is your personal responsibility to guard your heart from negative influences. God considers it your duty to yield yourself as a vessel or "steward" of the kingdom of God ( Rom. 6:13). We must regularly ask God to enlighten "the eyes of the heart" according to His wisdom and power (i. e., truth revealed in Scripture), and to impart the power of the Holy Spirit to transform our desires and affections so that they conform to the character of the Messiah. You shall be made whole... 09. 16 (Elul 3, 5776) How long will you go "limping" between two different opinions? What is more important to you than your relationship with the LORD God of Israel? Our Torah reading for this week (i. e., parashat Shoftim) reminds us to make up our minds and return to the LORD: "You must be whole ( תָּמִים) with the LORD your God" ( Deut. 18:13). We are made "whole" or "perfect" (i. e., complete) when we resolutely turn to God for healing of our inner dividedness, as it says: "The Torah of the LORD is perfect ( תָּמִים), returning the soul" ( Psalm 19:8). And where it is written, "Let us hear end of the matter: Fear God and love his commandments, the text adds: ki zeh kol-ha'adam ( כִּי־זֶה כָּל־הָאָדָם), "for this is the whole man, " suggesting that those who return will be healed of their double-mindedness ( Eccl. 12:13). Ultimately we are made whole when we are united to God in Messiah, for then we are "with the LORD our God" and the Holy Spirit writes Torah within the inward heart of faith ( Jer. 31:33). ta�mim ti�he�yeh im Adonai E�lo�he�kha "You shall be whole with the LORD your God" ( Deut. 18:13) In the Sefer Torah (i. e., the handwritten Torah scroll), the first letter of the word tamim ("wholehearted") is written extra LARGE in order to emphasize the importance of the word. Notice also the little word "with" ( עִם) that follows in this verse. This hearkens to Micah 6:8: "What does the LORD require of you but to do justice (mishpat), and to love kindness (chesed), and to walk humbly (hatznea lechet) with your God? " Having a humble heart walks with the LORD. Humility begins with the awareness that 1) there is a God and 2) you are not Him.... It is the practice of "knowing before whom you stand" and living your life in light of this fundamental truth. For more on this topic please see: " Make Up Your Mind: Further thoughts on Shoftim. " The Season of Teshuvah... 09. 16 (Elul 3, 5776) Soren Kierkegaard once perceptively noted that life must be lived forward, but it can only be understood backward, and therefore the present hour provides the only real opportunity you have to examine your soul... Therefore "repent one day before you die, " and that day is today, since of course no one knows the day or the hour of his death. The midrash notes that the word Elul ( אֶלוּל), when read backward, spells lulei ( לוּלֵא), meaning "if not" or "were it not for... ", which suggests that the last month of the Jewish year serves as a season to examine ourselves, to confess our sins, and to resolve to more completely turn toward the Divine Presence before the coming new year... Indeed the gematria (letter value) of the name Elul (1+30+6+30) is the same as the word binah ( בִּינָה), "understanding, " or the ability to discern between ( בֵּין) truth and error. During this season of teshuvah, then, we ask the Lord to impart to us greater understanding about how to return to him bekhol levavkha, with all our hearts... Teshuvah and Healing... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 16 (Elul 7, 5776) Repentance is an ongoing disposition of life in Messiah, since it rightly relates us to God. First we encounter our incurable sickness - the inner contradiction and bondage of soul that both loves and hates sin - and then we seek God's saving power in Yeshua. As the Apostle Paul said: "Who can save me from the misery of myself? � God alone, through Jesus ( Rom. 7:18-25). This is the first step, to know the "miserable creature that I am, " that is, the slavery of your will to sin, and the second is to be willing to give this sickness of your soul to God's care in Jesus. As he said, "Those who are well have no need of a doctor, but those who are sick. I have not come to call the 'righteous, ' but sinners to repentance" ( Luke 5:31-32). Yeshua regarded forgiveness of your sins as essential to finding inner healing, even more important than health, prosperity, or religious observance. If it is going to move us at all, we must understand that repentance means returning to love, finding your heart's desire in God... As Yeshua said, "Repent, for you have lost your first love... " ( Rev. 2:4-5). Turn around: Look at what is missing within! He appeals to you like a lover standing outside in the cold, calling out your name, and knocking for you to open the door to let him inside ( Rev. 3:19-20). Open the door of your heart! Return to him now! "Lord, help me turn to receive your love... " Call to do Teshuvah... [ The following entry is related to the month of Elul and the "Season of Repentance... 05. 16 (Elul 2, 5776) All of us have unhealed parts, "hidden faults" of which we are not fully aware. Therefore king David prayed, "Who can discern his errors? cleanse me from secret faults" ( Psalm 19:12). We are cleansed by confession, that is, by looking within our hearts to uncover deeper motivations... If we are honest with ourselves we may discover, for example, that we are angry or fearful people, despite how we otherwise wish to regard ourselves. If you find yourself unable to let something go, for instance, some pain or failure of the past, remind yourself that you must do so if you want to move on with your life. Focusing on how things could have been different is to be enslaved to the past. The goal of teshuvah (repentance) is to turn us back to God for life, but to do this, we must be be willing to let go of what makes us sick. שְׁגִיאוֹת מִי־יָבִין מִנִּסְתָּרוֹת נַקֵּנִי גַּם מִזֵּדִים חֲשׂךְ עַבְדֶּךָ אַל־יִמְשְׁלוּ־בִי אָז אֵיתָם וְנִקֵּיתִי מִפֶּשַׁע רָב she�gi�ot � mi-ya�vin � min�nis�ta�rot � nak� kei �ni gam � mi�ze�dim � cha�sokh � av� de �kha al-yim�she�lu-vi � az � e�tam ve�ni� ke �ti � mi� pe �sha � rav "Who can discern his errors? Cleanse me from secret faults; Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. " ( Psalm 19:12-13) Note that the Hebrew word translated "errors" (i. e., shegi'ot: שְׁגִיאוֹת) comes from a root word ( שָׁגָה) that means to wander, stray, or transgress. The question raised by David is rhetorical: "Who can discern his errors? " No one � apart from divine intervention... David asked to be cleansed from his "secret faults, " which are not those that were performed by him "in secret, " but rather those that were unknown, unseen, and unconscious to his own sense of awareness. These are "mindless" sins, unthinking offenses, hidden dispositions, character traits and actions that a person unwittingly performs, perhaps because of deep forces of which he was oblivious. These are the "secret sins" set in the light of God's face ( Psalm 90:8); the "sluggish darkness" of the human heart that leads to death and ruin: "The heart is deceitful above all things, and incurably sick; who can understand it? " ( Jer. 17:9). How many of us, after all, are fully aware of what we are doing when we are doing something? How many of us are completely transparent both to ourselves and before God, with no unclear motives, etc.? We must always be vigilant... There is always the force of habit, or the subconscious desires or conflicts of the inner life, that work on us, not to mention the trauma of our past and the present devices from the enemy of our souls. May the LORD give us the willingness to be healed, even if there are parts of ourselves that seem to resist that healing. Note further that "presumptuous" sins ( מִזֵּדִים) are not necessarily flagrant sins as much as those that arise from self-reliance or pride ( זָדוֹן). Only the humble of heart can be truly free from the dominance of presumption and sin. "Keep steady my steps according to your promise, and let no iniquity get dominion over me" ( Psalm 119:133). May God make us humble of heart, free from presumption and the illusion that we do not need God for every step we take. Therefore may it please the Lord to heal those parts of ourselves that don't even know they need to be healed... Amen. בָּרוּךְ יְהוָה הַמְּרָפֵא אֵת חֲטָאֵנוּ הַנִּסְתָּרִים ba�rukh � Adonai � ha�me�ra�fei � et � cha�ta� ei �nu � ha�nis�ta�rim "Blessed is the LORD who heals our hidden sins. " Practicing Righteousness... [ The following entry concerns this week's Torah reading, parashat Shoftim. 16 (Elul 2, 5776) The Hebrew word tzedek means "righteousness" or "justice" and is one of the fundamental attributes of the LORD God of Israel. Almighty God is called the LORD our Righteousness ( יהוה צִדְקֵנוּ), the Righteous God ( אֱלהִים צַדִּיק), the Righteous Judge ( שׁוֹפֵט צַדִּיק), and so on. The righteousness of God implies that we who are created in His image have a corresponding duty to exercise righteousness in our daily lives. Practicing righteousness is assuredly not "optional" for the follower of Yeshua, who is rightly called the King of Righteousness ( מֶלֶךְ הַצְּדָקָה). Tzedek, tzedek tirdof ( צֶדֶק צֶדֶק תִּרְדּף), "righteousness, righteousness, you shall pursue, " is a message for Christians. "If you know that He is righteous, you may be sure that everyone who practices righteousness (πᾶς ὁ ποιῶν τὴν δικαιοσύνην) has been born of him" ( 1 John 2:29). "Doing" and "being" are united in the Hebraic is no "being" righteous apart from the fruits of righteousness. As Yeshua said, "You shall know them by their fruits... " וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם ve'haya ma'aseh ha'tezdakah shalom va'avodat ha'tzedakah hashket va'vetach ad olam "And the work of righteousness shall be peace; and the service of righteousness shall be quietness and assurance for ever. 32:17) Let me emphatically add that while we are not justified by "works of righteousness" ( Titus 3:5-6), we nonetheless will evidence righteousness as a result of the miracle of regeneration. Indeed, faith in the efficacy of the cross of Yeshua (i. e., God's salvation) implies acknowledging the righteousness of God... In other words, you cannot have the cross without the Torah, and you cannot have the Torah without the cross... Faith in God's righteousness transcends the weakness of the law (caused by human frailty, not by the character of the law itself) by imparting a new principle (or law) called the law of the Spirit of Life in Yeshua the Messiah ( תּוֹרַת רוּחַ הַחַיִּים בְּיֵשׁוּעַ הַמָּשִׁיחַ): "For the law of the Spirit of life in the Messiah Yeshua has set you free from the law of sin and death" ( Rom. 8:2). The "law of sin and death" ( תּוֹרַת הַחֵטְא וְהַמָּוֶת) is the principle of the "flesh" that we remain subject to until we come to completely trust in the righteousness that only God gives us through Yeshua our Savior. Then the miracle occurs... For more on this see, " The Call for Righteousness: Further thoughts on Shoftim. " Seeing with new eyes... [ The following is related to the month of Elul and the theme of teshuvah (repentance)... 16 (Elul 2, 5776) Teshuvah, or "turning to God, " means learning to see with new eyes, from a radically new perspective. As we change our focus, we see that "everything is new" ( 2 Cor. 5:17). Perception is a matter of heart, and therefore we choose to see and hear what we want to see and hear ( Isa. 6:10; John 12:40). If we do not see God, it is because we have decided to turn away from his presence ( Rom. 1:18-22). Our desires determine what we see and how we focus; we choose to interpret reality by an act of will, not by merely seeing with the physical eyes. We believe in order to see, not the other way around, and what we see is therefore disclosed by faith ( Matt. 9:29). Often we do not see things as they are, but how we want to see them. We see as we are in our hearts: "As a man thinks in his heart, so is he" ( Prov. How you choose to see defines the world you will inhabit ( Prov. 4:23). The eyes follow the heart, and therefore seeing is a matter of inner attitude ( Matt. Yeshua said that our problem comes from within: "Out of the heart proceed evil thoughts, " and these thoughts show up in our actions ( Matt. 15:19; Prov. The Spirit of God indeed creates a new heart and spirit within us ( Ezek. 36:26), but the "eyes of the heart" (ὀφθαλμοὺς τῆς καρδίας) must be enlightened by constantly turning to God ( Eph. 1:18). We set the LORD always before us. We need the "good eye" of the Spirit to impart purity of heart, enabling us to see the Presence of God all around us ( Matt. 5:8; Isa 6:3). The apostle Paul urges us to undergo self-examination: "Put yourselves to the test (ἑαυτοὺς πειράζετε) to see if you are in the faith; prove yourselves (ἑαυτοὺς δοκιμάζετε) to see whether Yeshua the Messiah lives within you - lest you fail the test and be disapproved (ἀδόκιμος)" ( 1 Cor. 13:5). Notice that the verb "to prove" (dokimadzo: δοκιμάζω) means to test something by fire (like a precious metal) to discover its quality and purity. The Spirit searches the deep things of the heart ( 1 Cor. 2:10). "Dear LORD God, help me change my thinking; correct my faulty vision, heal my distorted focus and perspectives... Open my eyes to behold your beauty, your truth, and your glory in my life. Help me seek your love and goodness -- and to find it, even here, in this passing world of shadows. Do not let the pain of the past blind me to the healing of this present hour. Help me to "spy out" the land about me and report that it is good - flowing with milk and honey - rather than as a place of fear and inevitable pain... Dear Yeshua, Lord of all that is worthy and good, help me not overlook the everyday miracles and wonders that surround my way. " We can either put all our energy into not falling, or we can focus on the walk before us... Changing your vision means no longer looking at the hell of your past, but looking to the promise of a glorious future. Focus on God and his great love for you; do not return to the house of bondage, the prison house of fear. Keep the "eyes of your heart" on Yeshua who is the Light, the Compassion, and the Healing touch of the LORD our God. May you hear him say, "Blessed are your eyes, for they see, and your ears, for they hear ( Matt. 13:16). Torah of Teshuvah... 09. 16 (Elul 2, 5776) Perhaps you (like me) once learned Psalm 19:7 as, "The law of the LORD is perfect, converting the soul. " The Hebrew reads, תּוֹרַת יְהוָה תְּמִימָה מְשִׁיבַת נָפֶש ׁ, and might better be translated as, "The Torah of the LORD is perfect, returning the soul. " Heeding Torah causes our souls to undergo teshuvah ( תְּשׁוּבָה), or "repentance, " which is the very theme of Rosh Hashanah and the High Holidays. תּוֹרַת יְהוָה תְּמִימָה מְשִׁיבַת נָפֶשׁ עֵדוּת יְהוָה נֶאֱמָנָה מַחְכִּימַת פֶּתִי torat � Adonai � temimat � meshivat � na fesh eidut � Adonai � ne'emanah � machkimat � pe ti "The Torah of the LORD is perfect, returning the soul The testimony of the LORD is reliable, making wise the simple. " ( Psalm 19:7) Download Study Card This again is the message of teshuvah ( תְּשׁוּבָה), or "repentance. " We turn away (shuv) from ourselves to discover that only the love of God given in Yeshua gives life to our dead hearts. Teshuvah is therefore first of all a matter of faith, of trusting in the miracle of God. And though it is indeed a great gift from heaven, it requires that we pass through the "narrow gate" of humility by confessing the truth about who we are ( Matt. 7:13). We turn away from our pride; we acknowledge our inner poverty, our neediness, and we mourn over the loss and hurt caused by our sin. Teshuvah turns away from our attempts to defend or justify ourselves and instead turns to God to heal our separation from Him ( Rom. By faith God buries our old nature and transforms us into a new creation ( 2 Cor. 5:17). The Month of Elul... 09. 04. 16 (Elul 1, 5776) Last evening marked Rosh Chodesh Elul, the first day of the 6th Hebrew month of the Torah's calendar. The word "Elul" ( אֱלוּל) is said to be an acronym for the phrase, ani le'dodi ve'dodi li ( אֲנִי לְדוֹדִי וְדוֹדִי לִי), "I am my beloved's, and my beloved in mine" ( Song 6:3), to encourage us to return to God, to become full of desire for the Beloved of our soul. We are likened to empty vessels in need of oil, and the call to teshuvah moves us to seek to be filled with the Spirit of God's love and kindness. Indeed, the Spirit takes us into the desert places to reveal to us our need ( Deut. 8:3; Jer. 2:2; Luke 4:1). "Blessed are those who hunger and thirst for righteousness, for they shall be filled" ( Matt. 5:6). אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרעֶה בַּשׁוֹשַׁנִּים a�ni � le�do�di � ve�do�di � li ha�ro�eh � ba�sho�sha�nim "I am my beloved's and my beloved is mine; he grazes among the lilies. " ( Song 6:3) Download Study Card This verse is sometimes linked to the "lilies" (i. e., shoshanim: שׁשַׁנִּים) mentioned in Psalm 45, which presents a Messianic vision of the Divine Bridegroom and offers an "ode" for a forthcoming heavenly wedding: "Hear, O daughter, and consider, and incline your ear: forget your people and your father's house, and the king will desire your beauty. Since he is your lord, bow to him" ( Psalm 45:10-11). Soon the LORD will return for His betrothed, and then we will finally celebrate the great "marriage" with our King! God wants us to seek him, to yearn for him, and to desire him... he sings out to our hearts in love. Interestingly, where it says: אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרעֶה בַּשׁוֹשַׁנִּים, we can read, "I am for my beloved, and my beloved is for me, the Shepherd ( הָרעֶה) among the lilies. " Where is your Shepherd? Among the flowers... in a place of love and beauty set for you. Parashat Shoftim - שופטים 09. 16 (Elul 1, 5776) Chodesh tov, dear friends... Our Torah reading for this week ( parashat Shoftim) begins with the commandment that the people of Israel should appoint judges (i. e., shoftim: שׁפְטִים) and officers (i. e., shoterim: שׁוֹטְרִים) so that justice would be enforced throughout the promised land ( Deut. The call for justice is famously stated as, "tzedek, tzedek tirdof" ( צֶדֶק צֶדֶק תִּרְדּף): "Justice, Justice you shall pursue" ( Deut. 16:20). The word tzedek means "righteousness" and involves the duty to adhere to moral truth. Throughout the Torah portion the theme of social justice predominates, as the ethical characteristics for judges are defined, as well as for elders, kings, prophets, and priests, all of whom are responsible for maintaining a just and healthful society. As the prophet Isaiah wrote: "The work of righteousness (tzedakah) shall be peace" ( וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם), and added that "the service of righteousness ( וַעֲבדַת הַצְּדָקָה) shall be quietness and security forever" ( Isa. 32:17). בִּרְבוֹת צַדִּיקִים יִשְׂמַח הָעָם וּבִמְשׁל רָשָׁע יֵאָנַח עָם bir�vot � tzad�di�kim � yis�mach � ha�am u�vim�shol � ra�sha � ye� a �nach � am "When the righteous increase, the people rejoice, but when the wicked rule, the people groan. " ( Prov. 29:2) Regarding making judgments about others we should try to always extend the benefit of the doubt (i. e., kaf zechut, "the hand of merit"). When we judge mercifully and in accord with the truth, the Divine Presence joins us, but if we act corruptly, we "push" the Presence away and create a sense of exile. Yeshua told us to "whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets" ( Matt. 7:12). In other words, as we judge others, so we are judged ourselves. We must be careful to avoid rationalizations or to fool ourselves... Looking at others from a selfish perspective is ultimately a form of "bribery" that blinds us to the truth about righteousness (see Deut. 16:19). Tzedek, tzedek tirdof also means that justice must be pursued in a just manner. The methods used to obtain justice must themselves be just. The Scriptures therefore do not advocate pragmatism or utilitarian thinking. There are no "noble lies" in the Kingdom of Heaven. Violence (verbal or physical) or deception done in the name of God is always a bad idea. We must execute great restraint and caution when we confront oppression in the world. If you want to change the world around you, begin with yourself.... Shabbat Table Talk for Shoftim (PDF download) Remember who you are... [ The following entry concerns this week's Torah reading, parashat Re'eh: "See! " Please read the Torah portion to "find your place" here. 02. 16 (Av 29, 5776) One of the greatest mistakes is to forget who you really are and your beloved status before the LORD... "Fear not, for I have redeemed you; I have called you by name, you are mine" ( Isa. 43:1). Forgetting who you are leads to forgetting who the LORD is, just as forgetting who the LORD is leads to forgetting who you are... "You are children of the LORD your God ( בָּנִים אַתֶּם לַיהוָה אֱלהֵיכֶם). You shall not cut yourselves for the dead" (Deut. 14:1). In this verse, Moses reminds the people that they are children of the Eternal ( יהוה) and therefore they were not to mourn for the dead like those without hope of life beyond the grave... Our God, the Father of Israel, is the Source of Life, and even if our earthly fathers die, we will never be orphans, because the LORD, the Everlasting God who is the "God of the spirits of all flesh" ( אֱלהֵי הָרוּחת לְכָל־בָּשָׂר), always watches over us: "He will not let your foot be moved; he who keeps you will not slumber" ( Psalm 121:3). But if we forget who we are, if we lose sight of our place in the Heavenly Father's heart, then we are likely to fall into a state of excessive and self-destructive mourning over the losses we experience in this world. In the most tragic cases, this can lead to the darkness of unremedied despair, "living among the tombs, crying out and cutting himself with stones" ( Mark 5:5). On the other hand, if remember our place at the Father's table as his children, if we take hold that we are beloved of God - his very own "treasured people" - then we will regard the difficulties we encounter in this world as a test of faith intended for our good ( Deut. 8:3, 16, Jer. God regards us as his beloved children, and therefore we trust him as a child trusts his father. We may not always understand all that our father does, but we have complete faith in his good will toward us, even in the face of death itself. We do not engage in self-destructive mourning, then, because we are treasured by God and we trust in God's promises for eternal life ( John 11:25). Because of this, Jewish halachah (legal custom) puts limits to grieving practices. Excessive mourning, interminable gloom, self-destructive anger, or the refusal to let go of our fear may indicate a lack of faith in God's care as our Father. Remember where it says "God works all things together for good, " for that includes even physical death... Let us then "hope to the LORD ( קַוֵּה אֶל־יְהוָה); be strong and strengthened; and (again) let us hope to the LORD" ( Psalm 27:14). (For more on this, see the article " Am Segulah. ") Shabbat shalom my dear friends... Please remember me, John (i. e., Hebrew for Christians), in your prayers... This has been a difficult season of my life and I need your prayers for this ministry to continue and for God's will to be done. Thank you. Holy Introspection... 09. 16 (Av 29, 5776) We are all on a spiritual journey, writing the "Book of our Life. " To help us in the "writing" process, we can ask ourselves some pointed questions, such as: "How did I get to this place in my life? " "Where am I now? " "Am I where I should be? " We engage in this process of self-examination ( חֶשְׁבּוֹן הַנֶּפֶשׁ) with an aim to grow -- to let go of the pain of the past and move forward. We forgive by surrendering our pain to God's care and by "giving away" the hurt. Confession (ὁμολογία) means coming before the Divine Light to agree with the truth about who you are. We reach out to God in trust, relying upon his kindness and mercy. When King David said, Adonai ohri v'yishi, mimi ira? - "The LORD is my Light and my salvation; whom shall I fear? " ( Psalm 27:1), he implied that he should even be free of fear of himself and of his past... Blessed to Give... 09. 16 (Av 29, 5776) From our Torah portion for this week (i. e., parashat Re'eh) we read: aser te'aser: "You shall tithe... 14:22). Understand this as the great blessing of becoming a conduit of heavenly good to others. The sages say that giving tzedakah ( צְדָקָה, i. e., "charity") to others is like a nursing mother. As long as she suckles her child, her milk supply is replenished and even increases; but once she weans the child, her supply dries up... So also when we give of our substance � the more we give, the more we will have; the less we give, the less we will have ( Matt. 13:12). Therefore as our Lord taught us: "Give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. 'Middah keneged middah' ( מִדָּה כְּנֶגֶד מִדָּה) - for with the measure you use it will be measured back to you" ( Luke 6:38). Reverence and Freedom... 09. 16 (Av 29, 5776) A widely accepted maxim of the Talmud is: "All is in the hands of God except the fear of heaven (yirat shamayim)" (Berachot 33b; Niddah 16b). In other words, though God constantly showers the world with grace and light, He does not "force" us to revere His Presence but rather leaves that choice with us. Of course God could overwhelm us all so that we had no choice but to see and fear Him, but He "withdraws" Himself and restrains His influence in our lives so that we can exercise faith. As Blaise Pascal said, "there is enough light for those who want to believe, and enough shadows to blind those who don't. " The Hebrew word for seeing ( ראה) and the word for fearing ( ירא) share the same root. We cannot genuinely "choose life" apart from personally seeing it, but we cannot see it apart from the reverence of God. The reverence of God sanctifies our perception and enables us to see clearly. Therefore the righteous "walk by faith, not by sight" ( 2 Cor. 5:7). Hidden in Plain Sight... 09. 01. 16 (Av 28, 5776) Where it is written in the Torah, "Surely the LORD is in this place, and I didn't know it" ( יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנכִי לא יָדָעְתִּי), we learn to look to the place of the heart, for the kingdom of heaven is found there, whereas the places of this world are merely occasions that may lead us to that greater place.... The Voice of Holiness says: "Take off your shoes, for the place you are standing is holy ground, " which refers to every place, for the whole world is indeed filled with God's glory ( Psalm 139:7; Isa. 6:3; Luke 17:21). Truth of the Inward Parts... 09. 16 (Av 28, 5776) "As a man thinks in his heart, so is he. " We often see what we want to see more than what is really there. That's called wishful thinking. We overlook much, and we often ignore what might challenge our own preferred interpretations. For example, we may think that we are trusting God for our lives, but we worry, we attempt to control others, we get angry, and so on. We have a blind spot regarding the question whether we really trust God, perhaps because seriously investigating what we really believe seems too threatening ( John 16:31-32). After all, what if we don't really believe? What if we struggle to believe? What if we are confused? What does that say about who we are? So we ignore the real problem (namely, lack of trust in God) and continue to think we are something we are not. We fool ourselves and trade a sense of "satisfaction" at the expense of truth. This is a common failing of human nature. During the Nazi years, many ordinary Germans refused to investigate reports of atrocities at the death camps because it was too costly to discover the truth (the same might be said about any patriotic citizens who rationalize the actions of their government regardless of the moral issues involved). By willfully hiding from the facts, we pretend we are not responsible, and therefore we justify passivity in the face of injustice and evil. Yeshua warned that the time would come when those who kill others will delude themselves into thinking they are doing God a big favor ( John 16:2). Think of how massively self-deceived such a thing is as that -- to murder someone as a service to God! Many of the biggest enemies of the truth are often those who think they are doing God such favors. הֵן־אֱמֶת חָפַצְתָּ בַטֻּחוֹת וּבְסָתֻם חָכְמָה תוֹדִיעֵנִי hen � e�met � cha� fatz �ta � va�tu�chot uv�sa�tum � chokh�mah � to�di� ei �ni "Behold, you delight in truth in the inward parts and you will teach me wisdom in the secret heart" ( Psalm 51:6) This "truth of the inward parts" must come at the expense of heartache, for surely the heart must ache, tremble, and despair before it comes to accept the truth about its condition. This sort of truth is "existential, " meaning that it is known only through the process of living life itself. As Kierkegaard said, "There are many people who reach their conclusions about life like schoolboys: they cheat their master by copying the answer out of a book without having worked the sum out for themselves. " Yes, and they cheat themselves, too, since they somehow believe that "knowing the answer" given by another is the same thing as "knowing the answer" of their own inward being. Kierkegaard continues this thought: "The truth must be lived before it is understood; it must be fought for, tested, and appropriated. Truth is the way... You must be tried, do battle, and suffer if you are to acquire truth for yourself. It is a sheer illusion to think that in relation to truth there is an abridgment, a short cut that dispenses with the necessity of struggling for it. " Note that the "inward parts" ( טֻחוֹת) refers to the "kidneys" which were thought to be "the reins" or the concealed (i. e., te'ach: טִיחַ) source of the will within the person. Interestingly, the word for "inward parts" comes from the verb tachah ( טָחָה) that means to "shoot with a bow, " alluding to the idea of inner Torah as a directive power. God wants purity of the heart � passion, singleheartedness, and earnestness � as we live and practice the truth. God wants "the inner parts, " the concealed parts of the soul, to be filled with his Torah, and therefore David asks God to make him to know wisdom there - in the "secret heart" - so that he might apprehend God's truth and do teshuvah that purifies the heart. "Compared with the person who is conscious of his despair, the despairing individual who is ignorant of his despair is simply a negativity further away from the truth and deliverance... Yet ignorance is so far from breaking the despair or changing despair to nondespairing that it can in fact be the most dangerous form of despair. An individual is furthest from being conscious of himself as spirit when he is ignorant of being in despair. But precisely this - not to be conscious of oneself as spirit - is despair, which is spiritlessness. " - Kierkegaard (The Sickness Unto Death) The Work of Faith... 09. 16 (Av 28, 5776) You are invited to come before the Divine Presence - you are welcomed with joy - because of the glory of God's love given to you in Yeshua... And while you can never "earn" God's love, of course, you must take hold of it by faith, as Yeshua said: "This is the work of God - that you believe in the One whom God sent ( John 6:29). This is the great work of the heart: learning to believe that Yeshua was given for your sake, because you are redeemable and have infinite value in the eyes of heaven. Faith finds courage to accept God's love, despite whatever tempts you to feel unworthy or unacceptable. It pushes past the superficial view that you can please God by what you do, instead of enjoying God by knowing who He is: God is love; God is Light; He is Faithfulness, the Savior of your life... Faith works through his love ( Gal. 5:6). "To the Christian, love is the works of love. To say that love is a feeling or anything of the kind is an unchristian conception of love. That is the aesthetic definition and therefore fits the erotic and everything of that nature. But to the Christian love is the works of love. Christ's love was not an inner feeling, a full heart and what not, it was the work of love which was his life. " - Kierkegaard (Works of Love) Shalom and love to you all, to each one of you... I thank the LORD God for you and esteem you as part of my spiritual family. May you be strong in the LORD and the power of his might; may you be happy and blessed and know God's great peace; may you be filled to overflowing with God's healing love and grace and kindness and beauty and wonder... This is my prayer for this coming Jewish new year. That we will all wake up to behold the love of God in the face of Yeshua our LORD... May he come speedily, and in our days. The King is coming! The great shofar will soon sound!

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I understand the hate. Black Christmas sucked! Terrible acting, dialogue is whack, story is not interesting, and a bunch of the characters are unlike able; I didn't care if the whole cast died or not. I only enjoyed the scene with the performance on stage and the ending was good otherwise the film is poop.
I'm sorry you all don't like my review.

If it makes you feel any better, he had a real peaceful look on his face, right before he exploded. LOL.

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Al ha 27khagim ve 27al ha 27ma 27vet free download reaction. L01 1 2 Sm 22:1 2 Sm 22 Dawid <01732> m�wi� <01696> (08762) Panu <03068> s�owa <01697> z tej piosence <07892> w ci�gu dnia <03117>, �e Pan <03068> wydali <05337> (08689) mu z r�ki <03709> wszystkich jego wrog�w <0341> (08802) i z r�ki <03709> Saula <07586>: L02 2 Dawid wyg�osi� na cze�� Pana s�owa pie�ni. By�o to wtedy, gdy Pan wyzwoli� go z r�ki wszystkich wrog�w i z r�ki Saula. L03 3 וַיְדַבֵּ֤ר דָּוִד֙ לַֽיהוָ֔ה אֶת־ דִּבְרֵ֖י הַשִּׁירָ֣ה הַזֹּ֑את בְּיוֹם֩ הִצִּ֨יל יְהוָ֥ה אֹת֛וֹ מִכַּ֥ף כָּל־ אֹיְבָ֖יו וּמִכַּ֥ף שָׁאֽוּל׃ L04 4 וַ/יְדַבֵּ֤ר דָּוִד֙ לַֽ/יהוָ֔ה דִּבְרֵ֖י הַ/שִּׁירָ֣ה הַ/זֹּ֑את בְּ/יוֹם֩ הִצִּ֨יל אֹת֛/וֹ מִ/כַּ֥ף כָּל־ אֹיְבָ֖י/ו וּ/מִ/כַּ֥ף שָׁאֽוּל׃ L05 5 waj�dab� da� �we, et- diw� hasz�szi� haz� ; be�jOm hic� �we o� mik� kol- 'o�je� u�mik� sza�'

. L06 6 H1696 H1696 H1732 H1732 H3068 H3068 H0853 H0853 H1697 H1697 H7892 H7892 H2063 H2063 H3117 H3117 H5337 H5337 H3709 H3709 H3605 H3605 H0341 H0341 H7586 H7586 L07 7 answer David Jehovah act musical likewise age snatch away branch all manner enemy Saul L08 8 odpowied� Jahwe dzia�a� podobnie wiek wytr�ca� oddzia� wszelkiego rodzaju wr�g L09 9 spake And David unto the LORD the words of this song in in the day had delivered [that] the LORD him out of the hand of all of all his enemies and out of the hand of Saul L10 10 m�wi� Dawid Panu s�owa tej piosenki w w dzie� wydali [�e] Pan mu z r�ki ze wszystkich wszystkich swoich wrog�w i z r�ki Saula L11 11 vay�dab�Ber da�Vid Yah�weh, div�Rei hash�shi�Rah haz�Zot; be�yOm hitz�Tzil Yah�weh o�To mik�Kaf 'o�ye�Vav u�mik�Kaf sha�'Ul. L12 12 wa je daB Ber Da wid ljhwh(la do naj) et - Diw re hasz szi ra haz zot Be jom hic cil jhwh(a do naj) o to miK Kaf Kol - oj waw u miK Kaf sza ul L13 13 way�daBB�r D�wìd lyhwh(la|�d�n�y) �et-Dibrê ha���r� hazz��t B�y�m hicc�l yhwh(��d�n�y) ��t� miKKap Kol-��yb�yw ûmiKKap ��ûl L14 14 553/1142 553/1075 2577/6220 6182/11047 455/1428 11/89 270/603 1048/2302 58/213 2578/6220 6183/11047 79/191 2369/5415 103/280 80/191 368/406 L15 15 And David spake unto the LORD the words of this song in the day [that] the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul: L16 16 � 1 And David <01732> spake <01696> (08762) unto the LORD <03068> the words <01697> of this song <07892> in the day <03117> that the LORD <03068> had delivered <05337> (08689) him out of the hand <03709> of all his enemies <0341> (08802), and out of the hand <03709> of Saul <07586>: 2 Sm 22:2 2 I rzek� <0559> (08799) Pan <03068> jest moj� ska�� <05553>, a moja twierdza <04686>, a m�j wybawiciel <06403> (08764); M�wi�: Panie, ostojo moja i twierdzo, m�j wybawicielu! וַיֹּאמַ֑ר יְהוָ֛ה סַֽלְעִ֥י וּמְצֻדָתִ֖י וּמְפַלְטִי־ לִֽי׃ וַ/יֹּאמַ֑ר סַֽלְעִ֥/י וּ/מְצֻדָתִ֖/י וּ/מְפַלְטִ/י־ לִֽ/י׃ wai�jo� ; sal�' u�me�cu�da� u�me�fal�ti-
• . H0559 H0559 H5553 H5553 H4686 H4686 H6403 H6403 H0000 rock castle calve ska�a zamek oderwa� si� od lodowca And he said The LORD [is] my rock and my fortress and my deliverer A on rzek�: Pan [Jest] moj� ska�� a moja twierdza a m�j wybawiciel vai�yo�Mar; sal�'I u�me�tzu�da�Ti Li. waj jo mar sa li u me cu da ti u me fal ti - li wayy��mar sa|l`� ûm�cùd�t� ûm�pal��-l� 2564/5298 2579/6220 21/59 7/25 1/25 3071/6522 And he said, The LORD [is] my rock, and my fortress, and my deliverer; � 2 And he said <0559> (08799), The LORD <03068> is my rock <05553>, and my fortress <04686>, and my deliverer <06403> (08764); 2 Sm 22:3 3 B�g <0430> mojego rocka <06697>; w nim b�d� ufa� <02620> (08799): On jest tarcz� moj� <04043>, a r�g <07161> zbawienia mego <03468>, moja wie�a < 04869> i moj� ucieczk� <04498>, m�j Zbawiciel <03467> (08688); ty savest <03467> (08686) ja od przemocy <02555>. Bo�e m�j, ska�o moja, na kt�r� si� chroni�, tarczo moja, mocy zbawienia mego i moja obrono! Ty mnie wyzwalasz od wszelkiej przemocy. אֱלֹהֵ֥י צוּרִ֖י אֶחֱסֶה־ בּ֑וֹ מָגִנִּ֞י וְקֶ֣רֶן יִשְׁעִ֗י מִשְׂגַּבִּי֙ וּמְנוּסִ֔י מֹשִׁעִ֕י מֵחָמָ֖ס תֹּשִׁעֵֽנִי׃ צוּרִ֖/י בּ֑/וֹ מָגִנִּ֞/י וְ/קֶ֣רֶן יִשְׁעִ֗/י מִשְׂגַּבִּ/י֙ וּ/מְנוּסִ֔/י מֹשִׁעִ֕/י מֵ/חָמָ֖ס תֹּשִׁעֵֽ/נִי׃ 'e�lo� cu� 'e�che�se bo; ma�gin� we� �ren jisz�' , mis�gab� u�me�nu� , mo�szi�' me�cha� to�szi�' �ni. H0430 H0430 H6697 H6697 H2620 H2620 H4043 H4043 H7161 H7161 H3468 H3468 H4869 H4869 H4498 H4498 H3467 H3467 H2555 H2555 angels edge have hope armed hill safety Misgab escape avenging cruel anio�y kraw�d� maj� nadziej�, uzbrojony wzg�rze bezpiecze�stwo uciec mszcz�c okrutny The God of my rock in him will I trust [he is] my shield and the horn of my salvation my high tower and my refuge my saviour me from violence thou savest B�g z mojej ska�y w nim b�d� ufa� [On] moja tarcza i r�g zbawienia mego moja wie�a i moj� ucieczk� m�j wybawca mnie od przemocy ty savest 'e�lo�Hei tzu�Ri e�che�seh- ma�gin�Ni ve�Ke�ren yish�'I, mis�gab�Bi u�me�nu�Si, mo�shi�'I me�cha�Mas to�shi�'E�ni. e lo he cu ri e He se - Bo ma gin ni we qe ren ji szi mis GaB Bi u me nu si mo szi i me Ha mas To szi e ni ��l�hê cûr� �eH�sè-B� m�ginn� w�qeºren yi�`� miSGaBB� ûm�nûs� m��ì`� m�H�m�s T��ì`�ºn� 1108/2597 23/77 4/37 3072/6522 6/63 27/76 1/36 1/17 1/8 54/206 8/60 55/206 The God of my rock; in him will I trust: [he is] my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence. � 3 The God <0430> of my rock <06697>; in him will I trust <02620> (08799): he is my shield <04043>, and the horn <07161> of my salvation <03468>, my high tower <04869>, and my refuge <04498>, my saviour <03467> (08688); thou savest <03467> (08686) me from violence <02555>. 2 Sm 22:4 4 wezw� <07121> (08799) na Pana <03068>, kt�ry jest godzien pochwa�y <01984> (08794): tak b�d� zbawiony <03467> (08735) od nieprzyjaci� moich <0341> (08802). Wzywam Pana, godnego chwa�y, a b�d� wolny od moich nieprzyjaci�. מְהֻלָּ֖ל אֶקְרָ֣א יְהוָ֑ה וּמֵאֹיְבַ֖י אִוָּשֵֽׁעַ׃ מְהֻלָּ֖ל וּ/מֵ/אֹיְבַ֖/י אִוָּשֵֽׁעַ׃ me�hul� 'ek� �we; u�me�'o�je� 'iw�wa� �a'. H1984 H1984 H7121 H7121 boast � bewray � pochwali� bewray [who is] worthy to be praised I will call on the LORD from mine enemies so shall I be saved [Kt�ry] godnego chwa�y Zadzwoni� na Pa�skiej od nieprzyjaci� moich tak b�d� zbawiony me�hul�Lal 'ek�Ra Yah�weh; u�me�'o�ye�Vai 'iv�va�She�a'. me hul lal eq ra u me oj waj iw wa sze a m�hull�l �eqr� ûm��ybay �iww��ª` 5/165 304/731 2580/6220 104/280 56/206 I will call on the LORD, [who is] worthy to be praised: so shall I be saved from mine enemies. � 4 I will call <07121> (08799) on the LORD <03068>, who is worthy to be praised <01984> (08794): so shall I be saved <03467> (08735) from mine enemies <0341> (08802). 2 Sm 22:5 5 Kiedy fale <04867> �mierci <04194> otoczyli <0661> (08804) ja, powodzie <05158> z bezbo�nych ludzi <01100> mnie boi <01204> (08762); Ogarn�y mnie fale �mierci i zatrwo�y�y mnie odm�ty nios�ce zag�ad�. כִּ֥י אֲפָפֻ֖נִי מִשְׁבְּרֵי־ מָ֑וֶת נַחֲלֵ֥י בְלִיַּ֖עַל יְבַעֲתֻֽנִי׃ כִּ֥י אֲפָפֻ֖/נִי מִשְׁבְּרֵי־ בְלִיַּ֖עַל יְבַעֲתֻֽ/נִי׃ ki 'a�fa� �ni misz�be�re- �wet; na�cha� we�li� �'al je�wa�'a� �ni. H3588 H3588 H0661 H0661 H4867 H4867 H4194 H4194 H5158 H5158 H1100 H1100 H1204 H1204 inasmuch compass billow dead brook Belial affright poniewa� kompas ba�wan martwy potok for compassed When the waves of death me the floods of ungodly men made me afraid dla otoczyli Kiedy fale �mierci mnie zalewa z bezbo�nych ludzi mnie boi 'a�fa�Fu�ni mish�be�rei- Ma�vet; na�cha�Lei ve�li�Ya�'al ye�va�'a�Tu�ni. Ki a fa fu ni misz Be re - ma wet na Ha le we lij ja al je wa a tu ni K� ��p�pùºn� mi�B�rê-m�ºwet naH�lê b�liyyaº`al y�ba`�tùºn� 1680/4478 1/5 51/155 64/141 13/27 3/16 When the waves of death compassed me, the floods of ungodly men made me afraid; � 5 When the waves <04867> of death <04194> compassed <0661> (08804) me, the floods <05158> of ungodly men <01100> made me afraid <01204> (08762); 2 Sm 22:6 6 Smutki <02256> z piek�a <07585> otoczyli mnie <05437> (08804); side� <04170> �mierci <04194> zapobiec <06923> (08765) ja; Opl�ta�y mnie p�ta Szeolu, zaskoczy�y mnie sid�a �mierci. חֶבְלֵ֥י שְׁא֖וֹל סַבֻּ֑נִי קִדְּמֻ֖נִי מֹֽקְשֵׁי־ מָֽוֶת׃ שְׁא֖וֹל סַבֻּ֑/נִי קִדְּמֻ֖/נִי מֹֽקְשֵׁי־ chew� sze�'ol sab� �ni; kid�de� �ni mo�ke�sze- �wet. H2256 H2256 H7585 H7585 H5437 H5437 H6923 H6923 H4170 H4170 band grave bring go be ensnared pasmo gr�b przynie�� i�� by� usidlony The sorrows of hell compassed me about prevented the snares Smutki piekielny otoczyli mnie o zapobiec side� chev�Lei she�'ol sab�Bu�ni; kid�de�Mu�ni mo�ke�shei- Ma�vet. Hew le sze ol saB Bu ni qiD De mu ni moq sze - ma wet Heblê ����l saBBùºn� qiDD�mùºn� m�|q�ê-m�ºwet 16/62 9/66 57/156 2/26 9/27 52/155 The sorrows of hell compassed me about; the snares of death prevented me; � 6 The sorrows <02256> of hell <07585> compassed me about <05437> (08804); the snares <04170> of death <04194> prevented <06923> (08765) me; 2 Sm 22:7 7 W moim utrapieniu <06862> Zadzwoni�em <07121> (08799) na Pana <03068> i zawo�a� <07121> (08799) do Boga mego <0430>: i zrobi� to us�ysze� <08085> (08799) m�j g�os < 06963> ze swojej �wi�tyni <01964>, a krzyk m�j <07775> nie wchodzi w uszach <0241>. W moim utrapieniu wzywam Pana i wo�am do mojego Boga. Us�ysza� On g�os m�j ze swojej �wi�tyni, a krzyk m�j dotar� do Jego uszu. בַּצַּר־ לִי֙ יְהוָ֔ה וְאֶל־ אֱלֹהַ֖י אֶקְרָ֑א וַיִּשְׁמַ֤ע מֵהֵֽיכָלוֹ֙ קוֹלִ֔י וְשַׁוְעָתִ֖י בְּאָזְנָֽיו׃ בַּ/צַּר־ לִ/י֙ וְ/אֶל־ אֱלֹהַ֖/י וַ/יִּשְׁמַ֤ע מֵ/הֵֽיכָל/וֹ֙ קוֹלִ֔/י וְ/שַׁוְעָתִ֖/י בְּ/אָזְנָֽי/ו׃ bac�car- li we�'el- 'e�lo� 'ek� ; wai�jisz� ' me�he�cha� ko�
• , we�szaw�'a� be�'a�ze� . H6862 H6862 H0413 H0413 H8085 H8085 H1964 H1964 H6963 H6963 H7775 H7775 H0241 H0241 adversary about attentively palace aloud crying hearing przeciwnik o uwa�nie pa�ac g�o�no p�acz przes�uchanie In my distress I called upon the LORD to to my God and cried and he did hear out of his temple my voice and my cry [did enter] into his ears W moim utrapieniu Zadzwoni�em na Pana do do Boga mego i p�aka� i zrobi� to us�ysze� ze swojej �wi�tyni m�j g�os i m�j krzyk [Enter] nie w uszach batz�tzar- ve�'el- 'e�lo�Hai 'ek�Ra; vai�yish�Ma' me�hei�cha�Lo ko�Li, ve�shav�'a�Ti be�'a�ze�Nav. Bac car - li we el - e lo haj waj jisz ma me he cha lo qo li we sza wa ti Be oz naw Baccar-l� w��el-��l�hay wayyi�ma` m�hê|k�l� q�l� w��aw`�t� B��ozn�yw 14/111 3073/6522 305/731 2581/6220 2787/5500 1109/2597 306/731 387/1154 3/80 171/507 3/11 56/186 In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry [did enter] into his ears. � 7 In my distress <06862> I called <07121> (08799) upon the LORD <03068>, and cried <07121> (08799) to my God <0430>: and he did hear <08085> (08799) my voice <06963> out of his temple <01964>, and my cry <07775> did enter into his ears <0241>. 2 Sm 22:8 8 Wtedy ziemia <0776> potrz�sn�� <01607> (08691) (08675) <01607> (08799) i dr�a� <07493> (08799); fundamenty <04146> nieba <08064> przeni�s� <07264> (08799) oraz potrz�sn�� <01607> (08691), bo rozgniewa� <02734> (08804). Zatrz�s�a si� i zadr�a�a ziemia. Posady niebios si� poruszy�y, zatrz�s�y si�, bo On zap�on�� gniewem. [וַתְגָּעַשׁ כ] (וַיִּתְגָּעַ֤שׁ ק) וַתִּרְעַשׁ֙ הָאָ֔רֶץ מוֹסְד֥וֹת הַשָּׁמַ֖יִם יִרְגָּ֑זוּ וַיִּֽתְגָּעֲשׁ֖וּ כִּֽי־ חָ֥רָה לֽוֹ׃ ו/תגעש וַ/יִּתְגָּעַ֤שׁ וַ/תִּרְעַשׁ֙ הָ/אָ֔רֶץ הַ/שָּׁמַ֖יִם יִרְגָּ֑זוּ וַ/יִּֽתְגָּעֲשׁ֖וּ כִּֽי־ לֽ/וֹ׃ [wat�ga�'asz ch] (wai�jit�ga�' k) wat�tir�' ha�' �rec, mos� hasz�sza� �jim jir� �zu; wai�jit�ga�'a� ki- �ra lo. H7493 H7493 H0776 H0776 H4146 H4146 H8064 H8064 H7264 H7264 H1607 H1607 H2734 H2734 move make afraid common foundation air be afraid be angry przenie�� si� boi wsp�lny fundacja powietrze ba� si� gniewa� si� shook and trembled Then the earth the foundations of heaven moved and shook because because he was wroth pokr�ci� i dr�a� Wtedy ziemia fundamenty z nieba przeniesiona i potrz�sn�� bo bo rozgniewa� [vat�ga�'ash (vai�yit�ga�'Ash vat�tir�'Ash ha�'A�retz, mos�Dot hash�sha�Ma�yim yir�Ga�zu; vai�yit�ga�'a�Shu Cha�rah (wat Ga asz) [waj jit Ga asz] waT Ti rasz ha a rec mos dot hasz sza ma jim jir Ga zu waj jit Ga a szu Ki - Ha ra lo (watG�`a�) [wayyitG�`a�] waTTir`a� h��ºrec m�sd�t ha���maºyim yirG�ºzû wayyi|tG�`�û K�|-H�ºr� l� 1/1 2/30 1104/2502 2/11 116/421 8/41 1681/4478 56/90 3074/6522 Then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth. � 8 Then the earth <0776> shook <01607> (08691) (08675) <01607> (08799) and trembled <07493> (08799); the foundations <04146> of heaven <08064> moved <07264> (08799) and shook <01607> (08691), because he was wroth <02734> (08804). 2 Sm 22:9 9 Nie uda� si� <05927> (08804) dymu <06227> z jego nozdrza <0639> i ogie� <0784> z jego ust <06310> po�ar� <0398> (08799): w�gle <01513> zosta�y zap�on�� < 01197> (08804) przez niego. Uni�s� si� dym z Jego nozdrzy, a z Jego ust - poch�aniaj�cy ogie�: . עָלָ֤ה עָשָׁן֙ בְּאַפּ֔וֹ וְאֵ֥שׁ מִפִּ֖יו תֹּאכֵ֑ל גֶּחָלִ֖ים בָּעֲר֥וּ מִמֶּֽנּוּ׃ עָשָׁן֙ בְּ/אַפּ֔/וֹ וְ/אֵ֥שׁ מִ/פִּ֖י/ו תֹּאכֵ֑ל גֶּחָלִ֖ים בָּעֲר֥וּ מִמֶּֽ/נּוּ׃ 'a� 'a� be�'ap� , we�' mip� to� ; ge�cha� ba�'a� mi� �nu. H5927 H5927 H6227 H6227 H0639 H0639 H0784 H0784 H6310 H6310 H0398 H0398 H1513 H1513 H1197 H1197 H4480 H4480 arise � smoke anger burning according burn up burning coal be brutish above powsta� pali� z�o�� palenie zgodnie spali� spalania w�gla by� brutalny powy�ej There went up a smoke out of his nostrils and fire out of his mouth devoured coals were kindled at Nie uda� si� dym z nozdrzy i ogie� z jego ust po�arty w�gle zosta�y zap�on�� 'a�Lah 'a�Shan be�'ap�Po, ve�'Esh mip�Piv to�Chel; ge�cha�Lim ba�'a�Ru mi�Men�nu. a la a szan Be aP Po we esz miP Piw To chel Ge Ha lim Ba a ru mim men nu `�l� `��n B��aPP� w��� miPP�w T��k�l GeH�l�m B�`�rû mimmeºnnû 425/883 8/25 78/276 134/377 186/497 405/806 3/18 32/95 562/1215 There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. � 9 There went up <05927> (08804) a smoke <06227> out of his nostrils <0639>, and fire <0784> out of his mouth <06310> devoured <0398> (08799): coals <01513> were kindled <01197> (08804) by it. 2 Sm 22:10 10 Sk�oni� <05186> (08799) niebiosa <08064> r�wnie� i zst�pi� <03381> (08799) i ciemno�� <06205> by� pod nogi <07272>. Nagi�� niebiosa i zst�pi�, a czarna chmura by�a pod Jego stopami. וַיֵּ֥ט שָׁמַ֖יִם וַיֵּרַ֑ד וַעֲרָפֶ֖ל תַּ֥חַת רַגְלָֽיו׃ וַ/יֵּ֥ט שָׁמַ֖יִם וַ/יֵּרַ֑ד וַ/עֲרָפֶ֖ל תַּ֥חַת רַגְלָֽי/ו׃ wai� sza� �jim wai�je� ; wa�'a�ra� �chat rag� . H5186 H5186 H3381 H3381 H6205 H6205 H8478 H8478 H7272 H7272 afternoon descend gross Thahash be able to endure popo�udnie schodzi� brutto by� w stanie wytrzyma� He bowed the heavens also and came down and darkness under [was] under his feet Sk�oni� niebiosa tak�e i zst�pi� i ciemno�� pod [By�o] pod stopami vai�Yet sha�Ma�yim vai�ye�Rad; va�'a�ra�Fel Ta�chat rag�Lav. waj jet sza ma jim waj je rad wa a ra fel Ta Hat rag law wayy� ��maºyim wayy�rad wa`�r�pel TaºHat ragl�yw 71/211 117/421 193/378 4/15 183/498 105/241 He bowed the heavens also, and came down; and darkness [was] under his feet. � 10 He bowed <05186> (08799) the heavens <08064> also, and came down <03381> (08799); and darkness <06205> was under his feet <07272>. 2 Sm 22:11 11 A on jecha� <07392> (08799) na cherub <03742>, a nie lata� <05774> (08799) i by� postrzegany <07200> (08735) na skrzyd�ach <03671> z wiatrem <07307>. Lec�c cwa�owa� na cherubie, a skrzyd�a wiatru Go nios�y. וַיִּרְכַּ֥ב עַל־ כְּר֖וּב וַיָּעֹ֑ף וַיֵּרָ֖א כַּנְפֵי־ רֽוּחַ׃ וַ/יִּרְכַּ֥ב כְּר֖וּב וַ/יָּעֹ֑ף וַ/יֵּרָ֖א כַּנְפֵי־ wai�jir� al- ke� wai�ja�' ; wai�je� kan�fe- �ach. H7392 H7392 H5921 H5921 H3742 H3742 H5774 H5774 H7200 H7200 H3671 H3671 H7307 H7307 bring � cherub brandish advise self bird wymachiwa� doradza� siebie ptak And he rode on upon a cherub and did fly and he was seen upon the wings of the wind I jecha� na na cherubina a nie lata� i by� postrzegany na skrzyd�ach z wiatrem vai�yir�Kav ke�Ruv vai�ya�'Of; vai�ye�Ra kan�fei- Ru�ach. waj jir Kaw al - Ke ruw waj ja of waj je ra al - Kan fe - ru aH wayyirKab `al-K�rûb wayy�`�p wayy�r� `al-Kanpê-rûªH 23/78 2117/5759 22/91 8/29 573/1296 2118/5759 23/107 67/377 And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. � 11 And he rode <07392> (08799) upon a cherub <03742>, and did fly <05774> (08799): and he was seen <07200> (08735) upon the wings <03671> of the wind <07307>. 2 Sm 22:12 12 Uczyni� <07896> (08799) ciemno�� <02822> pawilony <05521> woko�o <05439> nim, ciemne <02841> Wody <04325> i grube chmury <05645> w niebie <07834>. Otoczy� si� mrokiem niby namiotem, ciemn� wod�, g�stymi chmurami. וַיָּ֥שֶׁת חֹ֛שֶׁךְ סְבִיבֹתָ֖יו סֻכּ֑וֹת חַֽשְׁרַת־ מַ֖יִם עָבֵ֥י שְׁחָקִֽים׃ וַ/יָּ֥שֶׁת חֹ֛שֶׁךְ סְבִיבֹתָ֖י/ו חַֽשְׁרַת־ שְׁחָקִֽים׃ wai� �szet �szech se�wi�wo� suk� ; chasz�rat- �jim 'a� sze�cha� . H7896 H7896 H2822 H2822 H5439 H5439 H5521 H5521 H2841 H2841 H4325 H4325 H5645 H5645 H7834 H7834 apply dark place booth waste clay cloud zastosowa� ciemny miejsce budka marnowa� glina chmura And he made darkness round about pavilions him dark waters [and] thick clouds of the skies Uczyni� ciemno�� doko�a pawilony go ciemno�ci Wody [I] grube chmury vai�Ya�shet Cho�shech se�vi�vo�Tav suk�Kot; chash�rat- Ma�yim 'a�Vei she�cha�Kim. waj ja szet Ho szech se wi wo taw suK Kot Hasz rat - ma jim a we sze Ha qim wayy�º�et H�º�ek s�b�b�t�yw suKK�t Ha|�rat-maºyim `�bê ��H�q�m 25/80 13/80 93/333 10/31 258/579 3/32 2/21 And he made darkness pavilions round about him, dark waters, [and] thick clouds of the skies. � 12 And he made <07896> (08799) darkness <02822> pavilions <05521> round about <05439> him, dark <02841> waters <04325>, and thick clouds <05645> of the skies <07834>. 2 Sm 22:13 13 Poprzez jasno�ci <05051> przed nim by�y w�gle <01513> ognia <0784> zap�on�� <01197> (08804). Od blasku Jego obecno�ci roz�arzy�y si� w�gle ogniste. מִנֹּ֖גַהּ נֶגְדּ֑וֹ בָּעֲר֖וּ גַּחֲלֵי־ אֵֽשׁ׃ מִ/נֹּ֖גַהּ נֶגְדּ֑/וֹ בָּעֲר֖וּ גַּחֲלֵי־ min� �ga neg� ; ga�cha�le- ' . H5051 H5051 H5048 H5048 bright jasny Through the brightness before kindled before him were coals of fire Dzi�ki jasno�ci przed zap�on�� przed nim by�y w�gle z ogniem min�No�gah neg�Do; ga�cha�lei- 'Esh. min no ga neg Do Ga Ha le - esz minn�ºgah negD� GaH�lê-�� 1/19 38/150 33/95 4/18 135/377 before him were coals of fire kindled. � 13 Through the brightness <05051> before him were coals <01513> of fire <0784> kindled 2 Sm 22:14 14 Pan <03068> <07481 zagrzmia�> (08686) z nieba <08064> i Najwy�szego <05945> <05414 wypowiedzia�> (08799) jego g�os <06963>. Pan odezwa� si� z nieba grzmotem: to g�os sw�j da� s�ysze� Najwy�szy. יַרְעֵ֥ם מִן־ וְעֶלְי֖וֹן יִתֵּ֥ן קוֹלֽוֹ׃ וְ/עֶלְי֖וֹן יִתֵּ֥ן קוֹלֽ/וֹ׃ jar�' min- we�'el� jit� ko� . H7481 H7481 H3069 H3069 H5945 H5945 H5414 H5414 make to fret God Most add si� do progu Najbardziej doda� thundered from from heaven and the most High uttered his voice grzmia� z i Najwy�szego wypowiedzia� jego g�os yar�'Em ve�'el�Yon yit�Ten ko�Lo. ja rem min - sza ma jim we el jon jiT Ten qo lo yar`�m min-��maºyim w�`ely�n yiTT�n 4/13 563/1215 118/421 95/608 11/53 907/2007 172/507 The LORD thundered from heaven, and the most High uttered his voice. � 14 The LORD <03068> thundered <07481> (08686) from heaven <08064>, and the most High <05945> uttered <05414> (08799) his voice <06963>. 2 Sm 22:15 15 I pos�a� <07971> (08799) Strza�ki <02671>, i rozproszy� <06327> (08686) im; b�yskawica <01300> i discomfited <02000> (08799) im. Wypu�ci� strza�y i rozproszy� [wrog�w], b�yskawice - i zam�t w�r�d nich wprowadzi�. וַיִּשְׁלַ֥ח חִצִּ֖ים וַיְפִיצֵ֑ם בָּרָ֖ק [וַיְּהֻמֵּם (וַיָּהֹֽם׃ וַ/יִּשְׁלַ֥ח חִצִּ֖ים וַ/יְפִיצֵ֑/ם בָּרָ֖ק ו/יהמ/ם וַ/יָּהֹֽם׃ wai�jisz� chic� waj�fi� ; ba� [wai�je�hum�mem (wai�ja� . H7971 H7971 H2671 H2671 H6327 H6327 H1300 H1300 forsake archer break into pieces break zapiera� si� �ucznik z�ama� na kawa�ki z�ama� And he sent out arrows and scattered them lightning I wys�a� strza�ki i rozproszone im b�yskawica vai�yish�Lach chitz�Tzim vay�fi�Tzem; ba�Rak [vai�ye�hum�mem (vai�ya�Hom. waj jisz laH Hic cim wa je fi cem Ba raq (waj je hum mem) [waj ja hom] wayyi�laH Hicc�m way�p�c�m B�r�q (wayy�humm�m) [wayy�h�|m] 388/847 5/42 15/66 3/21 1/2 And he sent out arrows, and scattered them; lightning, and discomfited them. � 15 And he sent out <07971> (08799) arrows <02671>, and scattered <06327> (08686) them; lightning <01300>, and discomfited <02000> (08799) them. 2 Sm 22:16 16 i kana�y <0650> morza <03220> pojawi� si� <07200> (08735), fundamenty <04146> w �wiecie <08398> <01540 odkryto> (08735), na upomina� <01606> Pana <03068>, w wybuchu <05397> w oddechu <07307> z jego nozdrza <0639>. A� ukaza�o si� �o�ysko morza i obna�y�y si� posady l�du od gro�nej nagany Pana, od tchnienia wichru Jego nozdrzy. וַיֵּֽרָאוּ֙ אֲפִ֣קֵי יָ֔ם יִגָּל֖וּ מֹסְד֣וֹת תֵּבֵ֑ל בְּגַעֲרַ֣ת מִנִּשְׁמַ֖ת ר֥וּחַ אַפּֽוֹ׃ וַ/יֵּֽרָאוּ֙ יִגָּל֖וּ תֵּבֵ֑ל בְּ/גַעֲרַ֣ת מִ/נִּשְׁמַ֖ת אַפּֽ/וֹ׃ wai�je�ra�' 'a� �ke , jig�ga� mo�se� te� ; be�ga�'a� min�nisz� �ach ap� . H0650 H0650 H3220 H3220 H1540 H1540 H8398 H8398 H1606 H1606 H5397 H5397 sea advertise confusion rebuke blast morze reklamowa� zamieszanie nagana podmuch appeared And the channels of the sea were discovered of the world at the rebuking of the LORD at the blast of the breath of his nostrils pojawi� si� I kana��w z morza zosta�y odkryte �wiata na upomina� Pana w wybuchu z oddechem vai�ye�ra�'U 'a�Fi�kei Yam, yig�ga�Lu mo�se�Dot te�Vel; be�ga�'a�Rat min�nish�Mat Ru�ach ap�Po. waj je ra u a fi qe jam jiG Ga lu Te wel Be ga a rat min nisz mat ru aH aP Po wayy�|r�û ��pìºqê y�m yiGG�lû T�b�l B�ga`�rat minni�mat rûªH �aPP� 574/1296 145/396 58/185 2/36 1/15 2582/6220 6/23 68/377 79/276 And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the LORD, at the blast of the breath of his nostrils. � 16 And the channels <0650> of the sea <03220> appeared <07200> (08735), the foundations <04146> of the world <08398> were discovered <01540> (08735), at the rebuking <01606> of the LORD <03068>, at the blast <05397> of the breath <07307> of his nostrils <0639>. 2 Sm 22:17 17 Pos�a� <07971> (08799) z g�ry <04791>, wzi�� <03947> (08799) ja, bo zwr�ci� <04871> (08686) mnie z wielu <07227> Wody <04325>; Wyci�ga r�k� z wysoka i chwyta mnie, wydobywa mnie z toni ogromnej. יִשְׁלַ֥ח מִמָּר֖וֹם יִקָּחֵ֑נִי יַֽמְשֵׁ֖נִי מִמַּ֥יִם רַבִּֽים׃ יִשְׁלַ֥ח מִ/מָּר֖וֹם יִקָּחֵ֑/נִי יַֽמְשֵׁ֖/נִי מִ/מַּ֥יִם רַבִּֽים׃ jisz� mi�ma� jik�ka� �ni; jam� �ni mi� �jim rab� . H4791 H4791 H3947 H3947 H4871 H4871 H7227 H7227 accept draw in abundance przyj�� rysowa� w obfito�ci He sent from above he took me he drew me out of many Pos�a� z g�ry wzi�� mi zwr�ci� mnie z wielu yish�Lach mi�ma�Rom yik�ka�Che�ni; yam�She�ni mi�Ma�yim rab�Bim. jisz laH mim ma rom jiq qa He ni jam sze ni mim ma jim raB Bim yi�laH mimm�r�m yiqq�H�ºn� ya|m��ºn� mimmaºyim raBB�m 389/847 2/54 578/964 2/3 259/579 96/462 He sent from above, he took me; he drew me out of many waters; � 17 He sent <07971> (08799) from above <04791>, he took <03947> (08799) me; he drew <04871> (08686) me out of many <07227> waters <04325>; 2 Sm 22:18 18 Wyg�osi� <05337> (08686) ja z moj� mocn� <05794> wr�g <0341> (08802), a od nich, �e nienawidzi� <08130> (08802) ja: bo by�y zbyt silne <0553> (08804) dla mnie. Wyrywa mnie od przemo�nego nieprzyjaciela, od mocniejszych ode mnie, co mnie nienawidz�. יַצִּילֵ֕נִי מֵאֹיְבִ֖י עָ֑ז מִשֹּׂ֣נְאַ֔י אָמְצ֖וּ מִמֶּֽנִּי׃ יַצִּילֵ֕/נִי מֵ/אֹיְבִ֖/י מִ/שֹּׂ֣נְאַ֔/י מִמֶּֽ/נִּי׃ jac�ci� �ni me�'o�je� ' ; mis� �ne�' , 'a�me� mi� �ni. H5794 H5794 H8130 H8130 H0553 H0553 fierce confirm dziki potwierdzi� He delivered me from my strong [and] from them that hated me for they were too strong were too Wyg�osi� ja z moj� mocn� [I] od nich, �e nienawidzi� mnie bo by�y zbyt silne by�y zbyt yatz�tzi�Le�ni me�'o�ye�Vi 'Az; mis�So�ne�'Ai, 'a�me�Tzu mi�Men�ni. jac ci le ni me oj wi az mis so naj am cu mim men ni yacc�l�ºn� m��yb� `�z miSS�ºn�ay ��mcû mimmeºnn� 59/213 105/280 9/24 46/145 1682/4478 14/41 564/1215 He delivered me from my strong enemy, [and] from them that hated me: for they were too strong for me. � 18 He delivered <05337> (08686) me from my strong <05794> enemy <0341> (08802), and from them that hated <08130> (08802) me: for they were too strong <0553> (08804) for me. 2 Sm 22:19 19 Oni zapobiec <06923> (08762) ja w dzie� <03117> z mojego nieszcz�cia <0343>: ale Pan <03068> by� m�j pobyt <04937>. Napadaj� na mnie w dzie� dla mnie z�owrogi, lecz Pan jest dla mnie obron�. יְקַדְּמֻ֖נִי בְּי֣וֹם אֵידִ֑י וַיְהִ֧י מִשְׁעָ֖ן יְקַדְּמֻ֖/נִי בְּ/י֣וֹם אֵידִ֑/י וַ/יְהִ֧י מִשְׁעָ֖ן je�kad�de� �ni be� 'e� ; waj� misz�' H0343 H0343 H1961 H1961 H4937 H4937 calamity become stay nieszcz�cie zosta� pobyt They prevented me in the day of my calamity but the LORD was my stay One zapobiega� mnie w dzie� z mojego nieszcz�cia ale Pan by� m�j pobyt ye�kad�de�Mu�ni be�Yom 'ei�Di; vay�Hi mish�'An je qaD De mu ni e di wa je hi mi szan y�qaDD�mùºn� �êd� way�h� mi�`�n 3/26 1049/2302 2/24 1642/3546 2583/6220 3075/6522 They prevented me in the day of my calamity: but the LORD was my stay. � 19 They prevented <06923> (08762) me in the day <03117> of my calamity <0343>: but the LORD <03068> was my stay <04937>. 2 Sm 22:20 20 On wyprowadzi� mnie <03318> (08686) r�wnie� w du�ym miejscu <04800>: wyg�osi� <02502> (08762) Mnie, poniewa� Mnie zachwyceni <02654> (08804) we mnie. Wyprowadza mnie na miejsce przestronne, ocala, bo mnie mi�uje. וַיֹּצֵ֥א לַמֶּרְחָ֖ב אֹתִ֑י יְחַלְּצֵ֖נִי כִּי־ חָ֥פֵֽץ בִּֽי׃ וַ/יֹּצֵ֥א לַ/מֶּרְחָ֖ב אֹתִ֑/י יְחַלְּצֵ֖/נִי כִּי־ בִּֽ/י׃ wai�jo� lam�mer� 'o� ; je�chal�le� �ni �fec . H3318 H3318 H4800 H4800 H2502 H2502 H2654 H2654 after breadth arm � desire po szeroko�� rami� pragnienie He brought me forth also into a large place he delivered me because he delighted On wyprowadzi� mnie r�wnie� w du�ym miejscu wyg�osi� mnie, bo zachwyceni vai�yo�Tze lam�mer�Chav 'o�Ti; ye�chal�le�Tze�ni Cha�fetz Bi. waj jo ce lam mer Haw o ti je Hal le ce ni Ki - Ha fec Bi wayy�c� lammerH�b y�Hall�c�ºn� K�-H�ºp�|c B� 544/1060 1/6 6184/11047 19/44 1683/4478 13/75 3076/6522 He brought me forth also into a large place: he delivered me, because he delighted in me. � 20 He brought me forth <03318> (08686) also into a large place <04800>: he delivered <02502> (08762) me, because he delighted <02654> (08804) in me. 2 Sm 22:21 21 Pan <03068> wynagrodzony <01580> (08799) ja wed�ug sprawiedliwo�ci mojej <06666>: w zale�no�ci od czysto�ci <01252> z moich r�k <03027> kto ma go wynagrodzi� <07725> (08686) ja. Pan nagradza moj� sprawiedliwo��, odp�aca mi wed�ug czysto�ci r�k moich. יִגְמְלֵ֥נִי יְהוָ֖ה כְּצִדְקָתִ֑י כְּבֹ֥ר יָדַ֖י יָשִׁ֥יב יִגְמְלֵ֥/נִי כְּ/צִדְקָתִ֑/י כְּ/בֹ֥ר יָדַ֖/י יָשִׁ֥יב jig�me� �ni ke�cid�ka� ; ke� ja� ja� H1580 H1580 H6666 H6666 H1252 H1252 H3027 H3027 H7725 H7725 bestow on justice cleanness able obdarzy� sprawiedliwo�� czysto�� w stanie rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed wynagrodzony mnie wed�ug sprawiedliwo�ci mojej w zale�no�ci od czysto�ci z moich r�k kto ma go wynagrodzi� yig�me�Le�ni ke�tzid�ka�Ti; ke�Vor ya�Dai ya�Shiv jig me le ni Ke cid qa ti Ke wor ja daj ja sziw yigm�l�ºn� K�cidq�t� K�b�r y�day y��b 14/37 2584/6220 16/155 680/1608 352/1041 3077/6522 The LORD rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me. � 21 The LORD <03068> rewarded <01580> (08799) me according to my righteousness <06666>: according to the cleanness <01252> of my hands <03027> hath he recompensed <07725> (08686) me. 2 Sm 22:22 22 Bo ja zachowa�em <08104> (08804) sposoby <01870> Pana <03068>, a nie z�o odszed� <07561> (08804) od mojego Boga <0430>. Strzeg�em bowiem dr�g Pana i nie odszed�em przez grzech od mojego Boga, שָׁמַ֖רְתִּי דַּרְכֵ֣י וְלֹ֥א רָשַׁ֖עְתִּי מֵאֱלֹהָֽי׃ שָׁמַ֖רְתִּי דַּרְכֵ֣י וְ/לֹ֥א רָשַׁ֖עְתִּי מֵ/אֱלֹהָֽ/י׃ sza� �ti dar� we� ra� '�ti me�'e�lo� . H8104 H8104 H1870 H1870 H3808 H3808 H7561 H7561 beward along condemn wzd�u� pot�pia� For I have kept the ways not and have not wickedly departed from my God Do Ja zachowa�em sposoby nie i nie niegodziwie odszed� od mojego Boga sha�Mar�ti dar�Chei ve�Lo ra�Sha'�ti me�'e�lo�Hai. sza mar Ti Dar che we lo ra sza Ti me e lo haj ��maºrT� Darkê w�l�� r�aº`T� m��l�h�y 1684/4478 189/468 185/700 2585/6220 1909/5164 5/34 1110/2597 For I have kept the ways of the LORD, and have not wickedly departed from my God. � 22 For I have kept <08104> (08804) the ways <01870> of the LORD <03068>, and have not wickedly departed <07561> (08804) from my God <0430>. 2 Sm 22:23 23 dla wszystkich jego orzecze� <04941> byli przede mn�, i jak za jego statucie <02708>, nie odbiegaj� <05493> (08799) z nich. bo mam wszystkie Jego przykazania przed sob� i nie odrzucam od siebie Jego polece�, כָל־ [מִשְׁפֹּטֹו (מִשְׁפָּטָ֖יו לְנֶגְדִּ֑י וְחֻקֹּתָ֖יו לֹא־ אָס֥וּר מִמֶּֽנָּה׃ משפט/ו מִשְׁפָּטָ֖י/ו לְ/נֶגְדִּ֑/י וְ/חֻקֹּתָ֖י/ו מִמֶּֽ/נָּה׃ chol [misz�po�to (misz�pa� le�neg� ; we�chuk�ko� lo- 'a� mi� �na. H2708 H2708 H5493 H5493 appointed behead wyznaczony �ci�� g�ow� for all [were] before me and [as for] his statutes did not I did not depart dla wszystkich [By�y] przede mn� i [jak dla] jego statut Czy nie Nie mia�em odej�� [mish�po�to (mish�pa�Tav le�neg�Di; ve�chuk�ko�Tav 'a�Sur mi�Men�nah. chol - (misz Po to) [misz Pa taw] le neg Di we Huq qo taw lo - a sur mim men na kol-(mi�P���) [mi�P��yw] l�negD� w�Huqq�t�yw l��-��sûr 1685/4478 2370/5415 39/150 57/105 1910/5164 113/300 565/1215 For all his judgments [were] before me: and [as for] his statutes, I did not depart from them. � 23 For all his judgments <04941> were before me: and as for his statutes <02708>, I did not depart <05493> (08799) from them. 2 Sm 22:24 24 By�em r�wnie� w pozycji pionowej <08549> przed nim, i zachowa�em <08104> (08691) siebie z winy mojej <05771>. lecz jestem wobec Niego bez skazy i wystrzegam si� winy. וָאֶהְיֶ֥ה תָמִ֖ים ל֑וֹ וָאֶשְׁתַּמְּרָ֖ה מֵעֲוֹנִֽי׃ וָ/אֶהְיֶ֥ה ל֑/וֹ וָ/אֶשְׁתַּמְּרָ֖/ה מֵ/עֲוֹנִֽ/י׃ wa�'eh� ta� lo; wa�'esz�tam�me� me�'a�wo� . H8549 H8549 H5771 H5771 without blemish fault bez skazy wina was also I was also upright before him and have kept myself from mine iniquity by� r�wnie� By�em r�wnie� w pozycji pionowej przed nim i zachowa�em si� z winy mojej va�'eh�Yeh ta�Mim va�'esh�tam�me�Rah me�'a�vo�Ni. wa eh je ta mim wa esz Tam me ra me a wo ni w�ehyè t�m�m w�e�Tamm�r� m�`�w�n� 1643/3546 53/91 3078/6522 190/468 55/229 I was also upright before him, and have kept myself from mine iniquity. � 24 I was also upright <08549> before him, and have kept <08104> (08691) myself from mine iniquity <05771>. 2 Sm 22:25 25 Dlatego Pan <03068> bowiem rekompensowane <07725> (08686) ja wed�ug sprawiedliwo�ci mojej <06666>, wed�ug mojej czysto�ci <01252> w jego wzroku <05048> <05869>. Pan mnie nagradza za moj� sprawiedliwo��, za czysto�� przed Jego oczyma. וַיָּ֧שֶׁב לִ֖י כְּבֹרִ֖י לְנֶ֥גֶד עֵינָֽיו׃ וַ/יָּ֧שֶׁב לִ֖/י כְּ/בֹרִ֖/י לְ/נֶ֥גֶד עֵינָֽי/ו׃ wai� �szew ke�wo� le� �ged 'e� . H5869 H5869 affliction hath recompensed Therefore the LORD according to my cleanness his eyes kto ma rekompensowane Dlatego Pan wed�ug mojej czysto�ci oczy vai�Ya�shev ke�vo�Ri le�Ne�ged 'ei�Nav. waj ja szew Ke wo ri le ne ged e naw wayy�º�eb K�b�r� l�neºged `ên�yw 353/1041 2586/6220 3079/6522 17/155 2/6 40/150 341/878 Therefore the LORD hath recompensed me according to my righteousness; according to my cleanness in his eye sight. � 25 Therefore the LORD <03068> hath recompensed <07725> (08686) me according to my righteousness <06666>; according to my cleanness <01252> in his eye sight <05048> <05869>. 2 Sm 22:26 26 z mi�osiernym <02623> p�jdziesz uka� mi�osierny <02616> (08691), oraz z pozycji pionowej <08549> m�czyzna <01368> p�jdziesz uka� pionowo <08552> (08691). Jeste� mi�o�ciwy dla mi�uj�cego i wzgl�dem nienagannego dzia�asz nienagannie, עִם־ חָסִ֖יד תִּתְחַסָּ֑ד גִּבּ֥וֹר תָּמִ֖ים תִּתַּמָּֽם׃ תִּתְחַסָּ֑ד גִּבּ֥וֹר תָּמִ֖ים תִּתַּמָּֽם׃ im- cha� tit�chas� ; gib� tit�tam� . H5973 H5973 H2623 H2623 H2616 H2616 H1368 H1368 H8552 H8552 accompanying godly � shew self merciful champion accomplish towarzysz�cy pobo�ny poka�� samo mi�osierny mistrz zrealizowa� With With the merciful thou wilt shew thyself merciful with man [and] with the upright thou wilt shew thyself upright Z Z mi�osiernej p�jdziesz uka� mi�osierny m�czyzna [I] z pionowo p�jdziesz uka� pionowo cha�Sid tit�chas�Sad; gib�Bor tit�tam�Mam. im - Ha sid Tit Has sad im - GiB Bor Ta mim TiT Tam mam `im-H�s�d TitHass�d `im-GiBB�r T�m�m TiTTamm�m 515/1043 1/3 516/1043 31/158 54/91 27/61 With the merciful thou wilt shew thyself merciful, [and] with the upright man thou wilt shew thyself upright. � 26 With the merciful <02623> thou wilt shew thyself merciful <02616> (08691), and with the upright <08549> man <01368> thou wilt shew thyself upright <08552> (08691). 2 Sm 22:27 27 z czystym <01305> (08737) Dasz uka� czysty <01305> (08691) oraz z uzyskany <06141> p�jdziesz uka� niesmaczny <06617> (08691). wzgl�dem czystego okazujesz si� czysty, wzgl�dem przewrotnego jeste� przebieg�y. נָבָ֖ר תִּתָּבָ֑ר וְעִם־ עִקֵּ֖שׁ תִּתַּפָּֽל׃ תִּתָּבָ֑ר וְ/עִם־ עִקֵּ֖שׁ תִּתַּפָּֽל׃ na� tit�ta� ; we�'im- 'ik� tit�tap� . H1305 H1305 H6141 H6141 H6617 H6617 make bright crooked wrestle zrobi� jasne krzywy zmaga� si� With the pure thou wilt shew thyself pure and with and with the froward thou wilt shew thyself unsavoury Z czystym p�jdziesz uka� czysty oraz iz uzyskany p�jdziesz uka� niesmaczny na�Var tit�ta�Var; ve�'im- 'ik�Kesh tit�tap�Pal. im - na war TiT Ta war we im - iq qesz TiT TaP Pal `im-n�b�r TiTT�b�r w�`im-`iqq� TiTTaPP�l 517/1043 1/18 2/18 518/1043 2/5 With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself unsavoury. � 27 With the pure <01305> (08737) thou wilt shew thyself pure <01305> (08691); and with the froward <06141> thou wilt shew thyself unsavoury <06617> (08691). 2 Sm 22:28 28 I dotkni�ty <06041> ludzie <05971> p�jdziesz Zapisz <03467> (08686): ale oczy twoje <05869> s� dost�pne na wynios�e <07311> (08802), aby� powali <08213> (08686). Albowiem Ty wybawiasz nar�d uni�ony, a oczy wynios�e pogn�biasz. וְאֶת־ עַ֥ם עָנִ֖י תּוֹשִׁ֑יעַ וְעֵינֶ֖יךָ רָמִ֥ים תַּשְׁפִּֽיל׃ וְ/אֶת־ תּוֹשִׁ֑יעַ וְ/עֵינֶ֖י/ךָ תַּשְׁפִּֽיל׃ we�' 'am 'a� to� �a'; we�'e� �cha ra� tasz� . H5971 H5971 H6041 H6041 H7311 H7311 H8213 H8213 folk afflicted bring up abase ludowy dotkni�ty wychowa� poni�a� people And the afflicted thou wilt save but thine eyes are on [are] upon the haughty [that] thou mayest bring [them] down ludzie I zdeptanego p�jdziesz zapisa� ale oczy twoje s� na [S�] po wynios�e [�e] aby� przynie�� [im] w d� ve�'Et 'a�Ni to�Shi�a'; ve�'ei�Nei�cha ra�Mim tash�Pil. we et - am a ni To szi a we e ne cha al - ra mim Tasz Pil w��et-`am `�n� T��ª` w�`ênʺk� `al-r�m�m Ta�P�l 6185/11047 790/1866 8/72 57/206 342/878 2119/5759 53/185 2/29 And the afflicted people thou wilt save: but thine eyes [are] upon the haughty, [that] thou mayest bring [them] down. � 28 And the afflicted <06041> people <05971> thou wilt save <03467> (08686): but thine eyes <05869> are upon the haughty <07311> (08802), that thou mayest bring them down <08213> (08686). 2 Sm 22:29 29 bo� ty moja lampa <05216>, Panie <03068>: i Pan <03068> spowoduje rozja�nienie <05050> (08686) moja ciemno�� <02822>. Bo Ty, o Panie, jeste� moim �wiat�em: Pan rozja�nia moje ciemno�ci. אַתָּ֥ה נֵירִ֖י וַיהוָ֖ה יַגִּ֥יהַּ חָשְׁכִּֽי׃ אַתָּ֥ה נֵירִ֖/י וַ/יהוָ֖ה יַגִּ֥יהַּ חָשְׁכִּֽ/י׃ 'at� ne� jag� �a cha�sze� . H0859 H0859 H5216 H5216 H5050 H5050 you candle lighten ty �wieca rozja�ni� You For thou [art] my lamp O LORD and the LORD will lighten my darkness Ty Dla tys [sztuka] moja lampa Panie a Pan spowoduje rozja�nienie moja ciemno�� 'at�Tah nei�Ri yag�Gi�ah cha�she�Ki. Ki - aT Ta ne ri wjhwh(wa do naj) jaG Gi a Hosz Ki K�|-�aTT� nêr� wyhwh(wa�d�n�y) yaGG�ªh Ho�K� 1686/4478 453/1080 20/48 2587/6220 2588/6220 14/80 For thou [art] my lamp, O LORD: and the LORD will lighten my darkness. � 29 For thou art my lamp <05216>, O LORD <03068>: and the LORD <03068> will lighten <05050> (08686) my darkness <02822>. 2 Sm 22:30 30 Albowiem tob� b�d� bieg� <07323> (08799) za po�rednictwem oddzia�u <01416>: o m�j Bo�e <0430> ja skoczy� ponad <01801> (08762) na �cianie <07791>. Bo z Tob� zdobywam wa�y, mur przeskakuj� dzi�ki mojemu Bogu. בְכָ֖ה אָר֣וּץ גְּד֑וּד בֵּאלֹהַ֖י אֲדַלֶּג־ שֽׁוּר׃ בְ/כָ֖ה גְּד֑וּד בֵּ/אלֹהַ֖/י אֲדַלֶּג־ שֽׁוּר׃ we� 'a� ge� ; be�lo� a�dal�leg- . H7323 H7323 H1416 H1416 H1801 H1801 H7791 H7791 break down army leap wall prze�ama� armia skaka� �ciana For by thee I have run through a troop by my God have I leaped over a wall Przez ciebie b�d� bieg� poprzez oddzia�u przez mojego Boga ja skoczy� ponad ve�Chah 'a�Rutz ge�Dud; be�lo�Hai Shur. we cha a ruc Ge dud Be lo haj a dal leg - szur b�k� ��rûc G�dûd B�l�hay ��dalleg-�ûr 1687/4478 3080/6522 40/102 8/33 1111/2597 2/4 through a troop: by my God have I leaped over a wall. � 30 For by thee I have run <07323> (08799) through a troop <01416>: by my God <0430> have I leaped over <01801> (08762) a wall <07791>. 2 Sm 22:31 31 Je�li chodzi o Boga <0410>, jego spos�b <01870> jest] idealny <08549>, s�owo <0565> Pana <03068> jest s�dzony <06884> (08803): On jest tarcz� <04043>, aby wszystko im �e zaufanie <02620> (08802) w nim. B�g - Jego droga nieskalana, s�owo Pana w ogniu wypr�bowane, On tarcz� dla wszystkich, kt�rzy do� si� chroni�. הָאֵ֖ל תָּמִ֣ים דַּרְכּ֑וֹ אִמְרַ֤ת יְהוָה֙ צְרוּפָ֔ה מָגֵ֣ן ה֔וּא לְכֹ֖ל הַחֹסִ֥ים בּֽוֹ׃ הָ/אֵ֖ל תָּמִ֣ים דַּרְכּ֑/וֹ לְ/כֹ֖ל הַ/חֹסִ֥ים בּֽ/וֹ׃ ha�' dar� ; 'im� ce�ru� , ma� , le� ha�cho� bo. H0410 H0410 H0565 H0565 H6884 H6884 H1931 H1931 God � commandment cast he przykazanie rzuca� [As for] God [is] perfect his way the word [is] tried he [is] a buckler to all to all them that trust [Chodzi o] B�g [Jest] idealny jego spos�b s�owo [Jest] pr�bowa� on [jest] puklerz do wszystkich tych, kt�rzy zaufanie ha�'El dar�Ko; 'im�Rat tze�ru�Fah, ma�Gen Hu, le�Chol ha�cho�Sim ha el Dar Ko im rat ce ru fa ma gen hu le chol ha Ho sim Bo h��l DarK� �imrat c�rûp� m�g�n hû� l�k�l haH�s�m 58/248 55/91 186/700 2589/6220 7/63 958/1867 2371/5415 5/37 3081/6522 [As for] God, his way [is] perfect; the word of the LORD [is] tried: he [is] a buckler to all them that trust in him. � 31 As for God <0410>, his way <01870> is] perfect <08549>; the word <0565> of the LORD <03068> is tried <06884> (08803): he is a buckler <04043> to all them that trust <02620> (08802) in him. 2 Sm 22:32 32 Bo kt� jest Bogiem <0410> save <01107> Pan <03068>? a kto jest ska�� <06697> save <01107>, nasz B�g <0430>? Bo kt� jest bogiem, pr�cz Pana lub kt� jest ska��, pr�cz Boga naszego? מִי־ אֵ֖ל מִבַּלְעֲדֵ֣י וּמִ֥י צ֖וּר מִֽבַּלְעֲדֵ֥י אֱלֹהֵֽינוּ׃ מִ/בַּלְעֲדֵ֣י וּ/מִ֥י מִֽ/בַּלְעֲדֵ֥י אֱלֹהֵֽי/נוּ׃ mi- 'el mib�bal�'a� u� cur 'e�lo� �nu. H4310 H4310 H1107 H1107 any � beside ka�dy obok For who For who [is] God save Dla kto Bo kt� [jest] B�g zaoszcz�dzi� Jehowa mib�bal�'a�Dei u�Mi tzur 'e�lo�Hei�nu. mi - el miB Ba la de u mi e lo he nu m�-��l miBBal`�dê ûm� cûr mi|BBal`�dê ��l�hêºnû 1688/4478 123/422 59/248 6/17 2590/6220 124/422 24/77 7/17 1112/2597 For who [is] God, save the LORD? and who [is] a rock, save our God? � 32 For who is God <0410>, save <01107> the LORD <03068>? and who is a rock <06697>, save <01107> our God <0430>? 2 Sm 22:33 33 B�g <0410> jest moj� si�� <04581> i moc <02428> a kto czyni <05425> (08686) m�j spos�b <01870> idealny <08549>. B�g, co moc� mnie przepasuje i nienagann� czyni moj� drog�, הָאֵ֥ל מָעוּזִּ֖י חָ֑יִל וַיַּתֵּ֥ר [דַּרְכֹּו (דַּרְכִּֽי׃ הָ/אֵ֥ל מָעוּזִּ֖/י וַ/יַּתֵּ֥ר דרכ/ו דַּרְכִּֽ/י׃ ma�'uz� �jil; wai�jat� [dar�ko (dar� . H4581 H4581 H2428 H2428 H5425 H5425 force drive asunder wymusi� jazdy rozdziela [is] my strength [and] power and he maketh perfect [Jest] moja si�a [I] moc a on czyni idealny ma�'uz�Zi Cha�yil; vai�yat�Ter (dar�Ki. ma uz zi Ha jil waj jaT Ter (Dar Ko) [Dar Ki] m�`ûzz� H�ºyil wayyaTT�r (DarK�) [DarK�|] 60/248 2/35 42/224 2/8 56/91 God [is] my strength [and] power: and he maketh my way perfect. � 33 God <0410> is my strength <04581> and power <02428>: and he maketh <05425> (08686) my way <01870> perfect <08549>. 2 Sm 22:34 34 On czyni <07737> <00> moje nogi <07272> jak <07737> (08764) �anie "<0355> Stopy: postawi� <05975> (08686) ja na moje wy�ynach <01116>. On daje moim nogom r�czo�� n�g �ani i stawia mnie na wy�ynach. מְשַׁוֶּ֥ה [רַגְלָיו (רַגְלַ֖י כָּאַיָּל֑וֹת וְעַ֥ל בָּמוֹתַ֖י יַעֲמִדֵֽנִי׃ מְשַׁוֶּ֥ה רגלי/ו רַגְלַ֖/י כָּ/אַיָּל֑וֹת וְ/עַ֥ל בָּמוֹתַ֖/י יַעֲמִדֵֽ/נִי׃ me�szaw� [rag�law (rag� ka�'ai�ja� ; we�' ba�mo� ja�'a�mi� �ni. H7737 H7737 H0355 H0355 H1116 H1116 H5975 H5975 avail hind height abide � wykorzysta� �ania wysoko�� przestrzega� like hinds' me upon my high places [feet] and setteth jak Hinds ju� ja na moich wy�ynach [M] i postawi� me�shav�Veh [rag�lav (rag�Lai ka�'ai�ya�Lot; ve�'Al ba�mo�Tai ya�'a�mi�De�ni. me szaw we (rag law) [rag laj] Ka aj ja lot we al Ba mo taj ja a mi de ni m��awwè (ragl�yw) [raglay] K�ayy�l�t w�`al B�m�tay ya`�mìd�ºn� 1/21 1/4 2120/5759 14/99 147/523 He maketh my feet like hinds' [feet]: and setteth me upon my high places. � 34 He maketh <07737> <00> my feet <07272> like <07737> (08764) hinds' <0355> feet: and setteth <05975> (08686) me upon my high places <01116>. 2 Sm 22:35 35 On naucza <03925> (08764) moje r�ce <03027> na wojn� <04421>, tak �e �uk <07198> stali <05154> jest zepsuty <05181> (08765) przez kopalnianych broni <02220>. On �wiczy moje r�ce do bitwy, a ramiona - do napinania spi�owego �uku. מְלַמֵּ֥ד לַמִּלְחָמָ֑ה וְנִחַ֥ת קֶֽשֶׁת־ נְחוּשָׁ֖ה זְרֹעֹתָֽי׃ מְלַמֵּ֥ד לַ/מִּלְחָמָ֑ה וְ/נִחַ֥ת קֶֽשֶׁת־ נְחוּשָׁ֖ה זְרֹעֹתָֽ/י׃ me�lam� lam�mil�cha� ; we�ni� ke�szet- ne�chu� ze�ro�'o� . H3925 H3925 H4421 H4421 H5181 H5181 H7198 H7198 H5154 H5154 H2220 H2220 to teach battle be broken arch brass arm uczy� bitwa by� podzielone �uk mosi�dz He teacheth my hands to war is broken so that a bow of steel by mine arms On naucza moje r�ce na wojn� jest uszkodzony tak, �e �uk stali przez ramiona kopalni me�lam�Med lam�mil�cha�Mah; ve�ni�Chat ke�shet- ne�chu�Shah ze�ro�'o�Tai. me lam med lam mil Ha ma we ni Hat qe szet - ne Hu sza ze ro o taj m�lamm�d lammilH�m� w�niHat qe|�et-n�Hû�� z�r�`�t�y 20/85 681/1608 133/319 14/76 2/10 19/91 He teacheth my hands to war; so that a bow of steel is broken by mine arms. � 35 He teacheth <03925> (08764) my hands <03027> to war <04421>; so that a bow <07198> of steel <05154> is broken <05181> (08765) by mine arms <02220>. 2 Sm 22:36 36 Ty� r�wnie� podane <05414> (08799) ja tarcza <04043> twego zbawienia <03468>: i twoja �agodno�� <06031> (08800) (08676) <06038> uczyni� mnie wielki <07235> (08686). Dajesz mi tarcz� Tw� dla ocalenia i Twoja troskliwo�� czyni mnie wielkim. וַתִּתֶּן־ יִשְׁעֶ֑ךָ וַעֲנֹתְךָ֖ תַּרְבֵּֽנִי׃ וַ/תִּתֶּן־ יִשְׁעֶ֑/ךָ וַ/עֲנֹתְ/ךָ֖ תַּרְבֵּֽ/נִי׃ wat�tit�ten- jisz�' �cha; wa�'a�no�te� tar� �ni. H6031 H6031 H7235 H7235 defile abundance � zbezcze�ci� obfito�� Thou hast also given me the shield of thy salvation hath made me great Ty r�wnie� podane mnie tarcz� twego zbawienia uczyni� mnie wielki vat�tit�ten- yish�'E�cha; va�'a�no�te�Cha tar�Be�ni. waT TiT Ten - li ji sze cha wa a not cha Tar Be ni waTTiTTen-l� yi�`eºk� wa`�n�tk� TarB�ºn� 908/2007 3082/6522 8/63 38/83 83/226 Thou hast also given me the shield of thy salvation: and thy gentleness hath made me great. � 36 Thou hast also given <05414> (08799) me the shield <04043> of thy salvation <03468>: and thy gentleness <06031> (08800) (08676) <06038> hath made me great <07235> (08686). 2 Sm 22:37 37 Ty� powi�kszona <07337> (08686) moje kroki <06806> pode mn�, tak �e moje stopy <07166> nie po�lizg <04571> (08804). Wyd�u�asz mi kroki na drodze i stopy moje si� nie chwiej�. תַּרְחִ֥יב צַעֲדִ֖י תַּחְתֵּ֑נִי מָעֲד֖וּ קַרְסֻלָּֽי׃ תַּרְחִ֥יב צַעֲדִ֖/י תַּחְתֵּ֑/נִי קַרְסֻלָּֽ/י׃ tar� ca�'a� tach� �ni; ma�'a� kar�sul� . H7337 H7337 H6806 H6806 H4571 H4571 H7166 H7166 be an en- large pace make to shake ankle by� en-du�y tempo aby potrz�sn�� kostka Thou hast enlarged my steps have not did not slip under me so that my feet Ty� powi�kszeniu moje kroki mie� nie nie wsun�� pode mn� tak, �e moje nogi tar�Chiv tza�'a�Di tach�Te�ni; ma�'a�Du kar�sul�Lai. Tar Hiw ca a di TaH Te ni ma a du qar sul laj TarH�b ca`�d� TaHT�ºn� m�`�dû qarsull�y 2/14 184/498 1911/5164 Thou hast enlarged my steps under me; so that my feet did not slip. � 37 Thou hast enlarged <07337> (08686) my steps <06806> under me; so that my feet <07166> did not slip <04571> (08804). 2 Sm 22:38 38 ju� realizowane <07291> (08799) kopalnia wrog�w <0341> (08802) i zniszczone <08045> (08686) ich, i zwr�ci� si� ponownie nie <07725> (08799) a� musia�em spo�ywane <03615> (08763) im. �cigam mych wrog�w i niszcz�, a nie wracam, p�ki nie zgin�li. אֶרְדְּפָ֥ה אֹיְבַ֖י וָאַשְׁמִידֵ֑ם אָשׁ֖וּב עַד־ כַּלּוֹתָֽם׃ אֶרְדְּפָ֥ה אֹיְבַ֖/י וָ/אַשְׁמִידֵ֑/ם כַּלּוֹתָֽ/ם׃ 'er�de� 'o�je� wa�'asz�mi� ; 'a� ad- kal�lo� . H7291 H7291 H8045 H8045 H5704 H5704 H3615 H3615 chase destory against po�cig I have pursued mine enemies and destroyed them and turned not again until until I had consumed Mam realizowane Wrogowie kopalni i zniszczone je i odwr�ci� si� ponownie nie a� musia�em spo�ywane 'er�de�Fah 'o�ye�Vai va�'ash�mi�Dem; 'a�Shuv kal�lo�Tam. er De fa oj waj wa asz mi dem a szuw ad - Kal lo tam �erD�p� ��ybay w�a�m�d�m ��ûb `ad-Kall�t�m 76/143 106/280 45/90 1912/5164 354/1041 604/1259 73/204 I have pursued mine enemies, and destroyed them; and turned not again until I had consumed them. � 38 I have pursued <07291> (08799) mine enemies <0341> (08802), and destroyed <08045> (08686) them; and turned not again <07725> (08799) until I had consumed <03615> (08763) them. 2 Sm 22:39 39 A ja spo�ywane <03615> (08762) im, a ranny <04272> (08799) im, �e nie mog� powsta� <06965> (08799): tak, s� one spad�y <05307> (08799) pod nogi < 07272>. Pobi�em ich - nie mogli si� podnie��: upadli pod moje stopy. וָאֲכַלֵּ֥ם וָאֶמְחָצֵ֖ם וְלֹ֣א יְקוּמ֑וּן וַֽיִּפְּל֖וּ רַגְלָֽי׃ וָ/אֲכַלֵּ֥/ם וָ/אֶמְחָצֵ֖/ם וְ/לֹ֣א יְקוּמ֑וּ/ן וַֽ/יִּפְּל֖וּ רַגְלָֽ/י׃ wa�'a�chal� wa�'em�cha� je�ku� ; wai�jip�pe� rag� . H4272 H4272 H6965 H6965 H5307 H5307 dip abide cast down zanurzy� zrzucony them and wounded them that they could not arise yea they are fallen under my feet im i rannych im, �e nie mog� powsta� tak s� one upad�y pod stopami va�'a�chal�Lem va�'em�cha�Tzem ye�ku�Mun; vai�yip�pe�Lu rag�Lai. wa a chal lem wa em Ha cem je qu mun waj jiP Pe lu rag laj w��kall�m w�emH�c�m y�qûmûn wa|yyiPP�lû ragl�y 406/806 6/14 1913/5164 291/627 149/434 185/498 106/241 And I have consumed them, and wounded them, that they could not arise: yea, they are fallen under my feet. � 39 And I have consumed <03615> (08762) them, and wounded <04272> (08799) them, that they could not arise <06965> (08799): yea, they are fallen <05307> (08799) under my feet <07272>. 2 Sm 22:40 40 Na �e� przepasane <0247> (08762) ja z si�� <02428> do walki <04421>: im, �e wsta� <06965> (08801) przeciwko mnie czy� stonowane <03766> (08686) pode mn�. Moc� mnie przepasa�e� do bitwy, sprawiasz, �e przeciwnicy gn� si� pode mn�, וַתַּזְרֵ֥נִי חַ֖יִל תַּכְרִ֥יעַ קָמַ֖י תַּחְתֵּֽנִי׃ וַ/תַּזְרֵ֥/נִי תַּכְרִ֥יעַ קָמַ֖/י תַּחְתֵּֽ/נִי׃ wat�taz� �ni �jil tach� �a' ka� tach� �ni. H0247 H0247 H3766 H3766 bind about bow down wi��� si� zgnie�� For thou hast girded me with strength to battle against me hast thou subdued them that rose up Dla Ty� przepasane mnie si�� do walki przeciwko mnie czy� stonowane tych, kt�rzy wstali vat�taz�Re�ni Cha�yil tach�Ri�a' ka�Mai tach�Te�ni. waT Taz re ni Tach ri a qa maj waTTazr�ºn� Haºyil Takr�ª` q�may 2/16 43/224 134/319 11/36 292/627 186/498 For thou hast girded me with strength to battle: them that rose up against me hast thou subdued under me. � 40 For thou hast girded <0247> (08762) me with strength <02428> to battle <04421>: them that rose up <06965> (08801) against me hast thou subdued <03766> (08686) under me. 2 Sm 22:41 41 Ty� r�wnie� podane <05414> (08804) ja na szyje <06203> z moich wrog�w <0341> (08802), �e mog� zniszczy� <06789> (08686) tych, kt�rzy nienawidz� <08130> (08764) ja. zmuszasz do ucieczki moich wrog�w, a wytracasz tych, co mnie nienawidz�. וְאֹ֣יְבַ֔י תַּ֥תָּה לִּ֖י עֹ֑רֶף מְשַׂנְאַ֖י וָאַצְמִיתֵֽם׃ וְ/אֹ֣יְבַ֔/י תַּ֥תָּה לִּ֖/י מְשַׂנְאַ֖/י וָ/אַצְמִיתֵֽ/ם׃ we�' �je� , �ta ' �ref; me�san�' wa�'ac�mi� . H6203 H6203 H6789 H6789 stiff-necked consume sztywny konsumowa� of mine enemies me the necks them that hate that I might destroy z kopalni wrog�w mi na szyje im, �e nienawidz� �e mog� zniszczy� ve�'O�ye�Vai, Tat�tah 'O�ref; me�san�'Ai va�'atz�mi�Tem. we oj waj TaT Ta lli o ref me sa naj wa ac mi tem w���ºybay TaºTT� ll� `�ºrep m�San�ay w�acm�t�m 107/280 909/2007 3083/6522 14/33 47/145 the necks of mine enemies, that I might destroy them that hate me. � 41 Thou hast also given <05414> (08804) me the necks <06203> of mine enemies <0341> (08802), that I might destroy <06789> (08686) them that hate <08130> (08764) 2 Sm 22:42 42 Szukali <08159> (08799), ale nie by�o nikogo, aby zapisa� <03467> (08688); nawet Panu <03068>, ale on odpowiedzia�: <06030> (08804) nie oni. Wo�aj� - lecz nie ma wybawcy - do Pana - lecz im nie odpowiada. יִשְׁע֖וּ וְאֵ֣ין מֹשִׁ֑יעַ אֶל־ עָנָֽם׃ יִשְׁע֖וּ וְ/אֵ֣ין מֹשִׁ֑יעַ עָנָֽ/ם׃ jisz�' we�' mo� �a'; el- 'a� . H8159 H8159 H0369 H0369 H6030 H6030 depart else testify odst�pi� wi�cej �wiadczy� They looked there but [there was] none to save [even] unto the LORD but he answered Wygl�dali tam ale [by�o] �aden zapisa� [Nawet] Panu ale on odpowiedzia�: yish�'U ve�'Ein mo�Shi�a'; 'a�Nam. ji szu we en mo szi a el - jhwh(a do naj) a nam yi�`û w��ên m���ª` �el-yhwh(��d�n�y) `�n�m 210/786 58/206 2788/5500 2591/6220 1914/5164 112/329 They looked, but [there was] none to save; [even] unto the LORD, but he answered them not. � 42 They looked <08159> (08799), but there was none to save <03467> (08688); even unto the LORD <03068>, but he answered <06030> (08804) them not. 2 Sm 22:43 43 Wtedy ja bi� <07833> (08799) im tak ma�e jak na py�u <06083> z ziemi <0776>, zrobi�em stempel <01854> (08686) je jako b�ocie <02916> z ulicy <02351> i nie rozprzestrzenia je za granic� <07554> (08799). Jak proch na wietrze ich rozrzuc�, zdepcz� jak b�oto uliczne. וְאֶשְׁחָקֵ֖ם כַּעֲפַר־ אָ֑רֶץ כְּטִיט־ חוּצ֥וֹת אֲדִקֵּ֖ם אֶרְקָעֵֽם׃ וְ/אֶשְׁחָקֵ֖/ם כַּ/עֲפַר־ כְּ/טִיט־ אֲדִקֵּ֖/ם אֶרְקָעֵֽ/ם׃ we�'esz�cha� ka�'a�far- ' �rec; ke�tit- chu� 'a�dik� 'er�ka�' . H7833 H7833 H6083 H6083 H2916 H2916 H2351 H2351 H1854 H1854 H7554 H7554 beat ashes abroad beat in pieces � bi� Popio�y za granic� bi� w kawa�kach Then did I beat them as small as the dust of the earth them as the mire of the street I did stamp [and] did spread them abroad Wtedy ja bi� im tak ma�e jak py� ziemi je jako b�ocie z ulicy Zrobi�em piecz�� [I] nie rozprzestrzenia je za granic� ve�'esh�cha�Kem 'A�retz; chu�Tzot 'a�dik�Kem 'er�ka�'Em. we esz Ha qem Ka a far - a rec Ke tit - Hu cot a diq qem er qa em w��e�H�q�m Ka`�par-��ºrec K���-Hûc�t ��diqq�m �erq�`�m 27/110 1105/2502 1/13 73/164 3/12 Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, [and] did spread them abroad. � 43 Then did I beat <07833> (08799) them as small as the dust <06083> of the earth <0776>, I did stamp <01854> (08686) them as the mire <02916> of the street <02351>, and did spread them abroad <07554> (08799). 2 Sm 22:44 44 i ty �e� dostarczone <06403> (08762) ja od d��e� <07379> z moich ludzi <05971>, �e� trzymane <08104> (08799) ja si� g�owa <07218> pogan <01471>: nar�d <05971>, kt�re zna�em <03045> (08804) nie ma s�u�y� <05647> (08799) ja. Ty mnie ocalasz od bunt�w ludu, ustanawiasz mnie g�ow� narod�w. וַֽתְּפַלְּטֵ֔נִי מֵרִיבֵ֖י עַמִּ֑י תִּשְׁמְרֵ֙נִי֙ לְרֹ֣אשׁ גּוֹיִ֔ם יָדַ֖עְתִּי יַעַבְדֻֽנִי׃ וַֽ/תְּפַלְּטֵ֔/נִי מֵ/רִיבֵ֖י עַמִּ֑/י תִּשְׁמְרֵ֙/נִי֙ לְ/רֹ֣אשׁ יָדַ֖עְתִּי יַעַבְדֻֽ/נִי׃ wat�te�fal�le� �ni, me�ri� 'am� ; tisz�me� �ni le� go� , ja� '�ti ja�'aw� �ni. H7379 H7379 H7218 H7218 H1471 H1471 H3045 H3045 H5647 H5647 Gentile acknowledge keep in bondage przyzna� trzyma� w niewoli Thou also hast delivered me from the strivings of my people thou hast kept me [to be] head of the heathen a people [which] I knew not shall serve Ty te� z�o�y�e� dostarczane mi z d��eniami moich ludzi Ty masz przechowywane mi [si�] g�owa z pogan a ludzie [Kt�re] Wiedzia�em, �e Nie b�d� one s�u�y� vat�te�fal�le�Te�ni, me�ri�Vei 'am�Mi; tish�me�Re�ni le�Rosh go�Yim, ya�Da'�ti ya�'av�Du�ni. waT Te fal le te ni me ri we am mi Tisz me re ni le rosz Go jim am lo - ja da Ti ja aw du ni wa|TT�pall���ºn� m�r�bê `amm� Ti�m�r�ºn� l�r��� G�yìm `am l��-y�daº`T� ya`abdùºn� 2/25 16/60 791/1866 191/468 239/598 116/555 792/1866 1915/5164 303/934 170/288 me from the strivings of my people, thou hast kept me [to be] head of the heathen: a people [which] I knew not shall serve me. � 44 Thou also hast delivered <06403> (08762) me from the strivings <07379> of my people <05971>, thou hast kept <08104> (08799) me to be head <07218> of the heathen <01471>: a people <05971> which I knew <03045> (08804) not shall serve <05647> (08799) me. 2 Sm 22:45 45 Strangers <01121> <05236> <03584 przedk�ada> (08691) si� ku mnie: jak tylko s�ysz� <08085> (08800) <0241>, powinny one by� pos�uszny <08085> (08735) do mnie. Cudzoziemcy mi schlebiaj�, s� mi pos�uszni na pierwsze wezwanie. בְּנֵ֥י נֵכָ֖ר יִתְכַּֽחֲשׁוּ־ לִ֑י לִשְׁמ֥וֹעַ אֹ֖זֶן יִשָּׁ֥מְעוּ בְּנֵ֥י יִתְכַּֽחֲשׁוּ־ לִ֑/י לִ/שְׁמ֥וֹעַ יִשָּׁ֥מְעוּ be� ne� jit�ka�cha�szu-
• ; lisz� �a' ' �zen jisz� �me�'u H1121 H1121 H5236 H5236 H3584 H3584 alien deceive obcy oszuka� shall submit they shall be obedient they obey przedk�ada powinny one by� pos�usznym one s�ucha� be�Nei ne�Char yit�ka�cha�shu- Li; lish�Mo�a' 'O�zen yish�Sha�me�'u Be ne ne char jit Ka Ha szu - li lisz mo a o zen jisz sza mu B�nê n�k�r yitKa|H�û-l� li�m�ª` ��ºzen yi���ºm`û 2272/4921 13/36 8/22 3084/6522 388/1154 57/186 389/1154 3085/6522 Strangers shall submit themselves unto me: as soon as they hear, they shall be obedient unto me. � 45 Strangers <01121> <05236> shall submit <03584> (08691) themselves unto me: as soon as they hear <08085> (08800) <0241>, they shall be obedient <08085> (08735) unto me. 2 Sm 22:46 46 Strangers <01121> <05236> powinien znikn�� <05034> (08799) i b�d� si� ba� <02296> (08799) obecnie ich bliskich miejscach <04526>. Cudzoziemcy bledn�, z dr�eniem wychodz� ze swoich warowni. יִבֹּ֑לוּ וְיַחְגְּר֖וּ מִמִּסְגְּרוֹתָֽם׃ יִבֹּ֑לוּ וְ/יַחְגְּר֖וּ מִ/מִּסְגְּרוֹתָֽ/ם׃ jib� �lu; we�jach�ge� mi�mis�ge�ro� . H5034 H5034 H2296 H2296 H4526 H4526 disgrace be able to put on border ha�ba m�c umie�ci� na granica shall fade away and they shall be afraid out of their close places b�dzie zanika� i b�d� si� ba� z ich bliskich miejscach yib�Bo�lu; ve�yach�ge�Ru mi�mis�ge�ro�Tam. jiB Bo lu we jaH Ge ru mim mis Ge ro tam yiBB�ºlû w�yaHG�rû mimmisG�r�t�m 2273/4921 14/36 4/25 21/44 7/16 Strangers shall fade away, and they shall be afraid out of their close places. � 46 Strangers <01121> <05236> shall fade away <05034> (08799), and they shall be afraid <02296> (08799) out of their close places <04526>. 2 Sm 22:47 47 Pan <03068> �yje; <02416>, i b�ogos�awiony <01288> (08803) jest moj� ska�� <06697>, a wywy�szony <07311> (08799) by� B�g <0430> w skale <06697> mojego zbawienia <03468>. Niech �yje Pan! Moja Ska�a niech b�dzie b�ogos�awiona! Niech b�dzie wywy�szony B�g mojego zbawienia, חַי־ וּבָר֣וּךְ צוּרִ֑י וְיָרֻ֕ם אֱלֹהֵ֖י צ֥וּר יִשְׁעִֽי׃ וּ/בָר֣וּךְ צוּרִ֑/י וְ/יָרֻ֕ם יִשְׁעִֽ/י׃ chai- u�wa� cu� ; we�ja� jisz�' . H2416 H2416 H1288 H1288 abundantly obfito�ci liveth and blessed [be] my rock and exalted be the God of the rock �yje i b�ogos�awiony [By�] moj� ska�� i wywy�szony by� B�g w skale u�va�Ruch tzu�Ri; ve�ya�Rum yish�'I. Haj - jhwh(a do naj) u wa ruch we ja rum Hay-yhwh(��d�n�y) ûb�rûk w�y�rùm 193/499 2592/6220 181/330 25/77 54/185 1113/2597 26/77 3/36 The LORD liveth; and blessed [be] my rock; and exalted be the God of the rock of my salvation. � 47 The LORD <03068> liveth; <02416>; and blessed <01288> (08803) be my rock <06697>; and exalted <07311> (08799) be the God <0430> of the rock <06697> of my salvation <03468>. 2 Sm 22:48 48 To B�g <0410>, kt�re avengeth <05414> (08802) <05360> ja, i �e zaprowadzi� w d� <03381> (08688) ludzie <05971> pode mn�, B�g, kt�ry zapewnia mi pomst� i poddaje mi narody, הָאֵ֕ל הַנֹּתֵ֥ן נְקָמֹ֖ת וּמוֹרִ֥יד עַמִּ֖ים הָ/אֵ֕ל הַ/נֹּתֵ֥ן וּ/מוֹרִ֥יד עַמִּ֖ים han�no� ne�ka� u�mo� 'am� H5360 H5360 avenge pom�ci� It [is] God executes vengeance me and that bringeth down the people To [jest] B�g wykonuje zemsta ja i �e zaprowadzi� w d� han�no�Ten ne�ka�Mot u�mo�Rid 'am�Mim han no ten ne qa mot u mo rid am mim hann�t�n n�q�m�t ûm�r�d `amm�m 61/248 910/2007 5/27 3086/6522 194/378 793/1866 187/498 It [is] God that avengeth me, and that bringeth down the people under me, � 48 It is God <0410> that avengeth <05414> (08802) <05360> me, and that bringeth down <03381> (08688) the people <05971> under me, 2 Sm 22:49 49 I zaprowadzi� mnie dalej <03318> (08688) od nieprzyjaci� moich <0341> (08802): ty te� kt�ry� podni�s� mnie wysoko <07311> (08787) nad nimi, kt�re wzros�y a� <06965> (08801) przeciwko mnie: ty dostarczane <05337> (08686) ja od przemocy <02555> m�czyzna <0376>. wybawia mnie od nieprzyjaci�, wynosi nad wrog�w i uwalnia od gwa�townik�w. וּמוֹצִיאִ֖י מֵאֹֽיְבָ֑י וּמִקָּמַי֙ תְּר֣וֹמְמֵ֔נִי מֵאִ֥ישׁ חֲמָסִ֖ים תַּצִּילֵֽנִי׃ וּ/מוֹצִיאִ֖/י מֵ/אֹֽיְבָ֑/י וּ/מִ/קָּמַ/י֙ תְּר֣וֹמְמֵ֔/נִי מֵ/אִ֥ישׁ תַּצִּילֵֽ/נִי׃ u�mo�ci�' me�'o�je� ; u�mik�ka� te� � �ni, me�' cha�ma� tac�ci� �ni. H0376 H0376 great wielki And that bringeth me forth above them that rose up thou also hast lifted me up on high me from the violent against me thou hast delivered I �e zaprowadzi� mnie dalej nad nimi, kt�re wzros�y a� Ty te� kt�ry� podni�s� mnie wysoko przeciwko mnie �e� dostarczane u�mo�tzi�'I me�'o�ye�Vai; u�mik�ka�Mai te�Rom�Me�ni, me�'Ish cha�ma�Sim tatz�tzi�Le�ni. u mo ci i me oj waj u miq qa maj Te ro me me ni me isz Ha ma sim Tac ci le ni ûm�c�� m��|yb�y ûmiqq�may T�r�ºm�m�ºn� m�� H�m�s�m Tacc�l�ºn� 545/1060 108/280 293/627 55/185 1089/2004 9/60 60/213 And that bringeth me forth from mine enemies: thou also hast lifted me up on high above them that rose up against me: thou hast delivered me from the violent man. � 49 And that bringeth me forth <03318> (08688) from mine enemies <0341> (08802): thou also hast lifted me up on high <07311> (08787) above them that rose up <06965> (08801) against me: thou hast delivered <05337> (08686) me from the violent <02555> man <0376>. 2 Sm 22:50 50 Przeto� dzi�kuj� <03034> (08686) Tobie, Panie <03068>, w�r�d pogan <01471>, a ja �piewajcie <02167> (08762) do Twego imienia <08034>. Przeto b�d� Ci�, Panie, chwali� w�r�d narod�w i b�d� wys�awia� Twoje imi�. כֵּ֛ן אוֹדְךָ֥ בַּגּוֹיִ֑ם וּלְשִׁמְךָ֖ אֲזַמֵּֽר׃ כֵּ֛ן אוֹדְ/ךָ֥ בַּ/גּוֹיִ֑ם וּ/לְ/שִׁמְ/ךָ֖ אֲזַמֵּֽר׃ ken 'od� bag�go� ; u�le�szim� 'a�zam� . H3651 H3651 H3034 H3034 H8034 H8034 H2167 H2167 after that cast � base give praise po tym podstawa Wys�awiam and Therefore I will give thanks unto thee O LORD among the heathen unto thy name and I will sing praises i Dlatego b�d� dzi�kowa� Tobie Panie w�r�d pogan twemu imieniu i b�d� �piewa� pochwa�y 'od�Cha bag�go�Yim; u�le�shim�Cha 'a�zam�Mer. al - Ken od cha BaG Go jim u le szim cha a zam mer `al-K�n ��dk� BaGG�yìm ûl��imk� ��zamm�r 2121/5759 276/767 7/114 2593/6220 117/555 361/864 2/45 Therefore I will give thanks unto thee, O LORD, among the heathen, and I will sing praises unto thy name. � 50 Therefore I will give thanks <03034> (08686) unto thee, O LORD <03068>, among the heathen <01471>, and I will sing praises <02167> (08762) unto thy name <08034>. 2 Sm 22:51 51 On jest wie�a <04024> (08675) <01431> (08688) zbawienia <03444> dla swojego kr�la <04428>: i sheweth <06213> (08802) mi�osierdzie <02617> do swego pomaza�ca <04899>, Dawidowi <01732>, a jego potomstwo <02233> <05704 na> wieki <05769>. Ty� zwyci�stwa wielkie da� kr�lowi i Twemu pomaza�cowi okaza�e� �ask�, Dawidowi i jego potomstwu na wieki. [מִגְדִיל (מִגְדֹּ֖ול יְשׁוּע֣וֹת מַלְכּ֑וֹ וְעֹֽשֶׂה־ חֶ֧סֶד לִמְשִׁיח֛וֹ לְדָוִ֥ד וּלְזַרְע֖וֹ עוֹלָֽם׃ פ מגדיל מִגְדּ֖וֹל מַלְכּ֑/וֹ וְ/עֹֽשֶׂה־ לִ/מְשִׁיח֛/וֹ לְ/דָוִ֥ד וּ/לְ/זַרְע֖/וֹ [mig�dil (mig� je�szu�'ot mal� ; we�'o�se �sed lim�szi� le�da� u�le�zar�' o� . H3444 H3444 H4428 H4428 H6213 H6213 H2617 H2617 H4899 H4899 H2233 H2233 H5769 H5769 advance deliverance king favour anointed child alway awansowa� uwolnienie kr�l faworyzowa� namaszczony dziecko sprecyzowane of salvation for his king and sheweth mercy to his anointed unto David and to his seed evermore zbawienia dla swojego kr�la i sheweth mi�osierdzie do swego pomaza�ca Dawidowi i jego potomstwo coraz bardziej (mig�Dol ye�shu�'ot mal�Ko; ve�'o�seh- Che�sed lim�shi�Cho le�da�Vid u�le�zar�'O o�Lam. Peh (mig dil) [mig Dol] je szu ot mal Ko we o se - He sed lim szi Ho le da wid u le za ro ad - o lam P (migd�l) [migD�l] y��û`�t malK� w�`�|Sè-Heºsed lim��H� l�d�wìd ûl�zar`� `ad-`�l�m 7/77 602/2519 1188/2617 45/243 21/39 554/1075 123/230 605/1259 99/438 [He is] the tower of salvation for his king: and sheweth mercy to his anointed, unto David, and to his seed for evermore. � 51 He is the tower <04024> (08675) <01431> (08688) of salvation <03444> for his king <04428>: and sheweth <06213> (08802) mercy <02617> to his anointed <04899>, unto David <01732>, and to his seed <02233> for <05704> evermore <05769>.

   

  *vaccinates Nala* Nala: immediately wraps around docs leg. Thanks for using subtitles these days. ❤️❤️❤️❤️love your job, this was a great insight! Very detailed 😊. I love vets. I just can't bring myself to do surgery or see injured animals. I'd feel bad. Al Ha'Khagim Ve'Al Ha'Ma'vet free download soccer. Al Ha'Khagim Ve'Al Ha'Ma'vet Free downloadable. Al Ha'Khagim Ve'Al Ha'Ma'vet free download mp3. Al Ha'Khagim Ve'Al Ha'Ma'vet Free downloader. Al ha 27khagim ve 27al ha 27ma 27vet free download pdf. And when the grinding began I about crawled backward out of my chair. “she is either ontop of or below a dead turtle” IM DEAD.

  Josh: Girrrrrrrrl I'm dead 😂. I wonder if it was the vet technician that prepared the vaccination. The vet didnt notice what was happening. Got to pay attention. I just see so much unprofessional stuff going on l8ly (talking to their coworkers like their in high school)its sad. Id sue. I really would. Al Ha'Khagim Ve'Al Ha'Ma'vet free downloads. Al Ha'Khagim Ve'Al Ha'Ma'vet free download software. What a shame, to see one of the smartest and hardest working breeds in such rough shape. Belgians are a beautiful breed. Al Ha'Khagim Ve'Al Ha'Ma'vet Free download. Al ha 27khagim ve 27al ha 27ma 27vet free download html. Al ha 27khagim ve 27al ha 27ma 27vet free download php. Al ha 27khagim ve 27al ha 27ma 27vet free download new.

  Chris you did an amazing job helping these beautiful big cats. You were brave when getting your shots in order to help these cats.