tag:blogger.com,1999:blog-87836229741010378272024-03-12T17:03:04.518-07:00The Emergent ObserverUnknownnoreply@blogger.comBlogger55125tag:blogger.com,1999:blog-8783622974101037827.post-34945443742431126402010-09-02T09:09:00.000-07:002010-09-02T09:05:56.010-07:00Elul; Preparing for a Virgin Birth<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh2UBYMDS-YgSWhn5iBbHwWhKUba1nSankPGUIvg4cKInxIwnet-huCNoOYY9lTti8volQSpVbZZ-gyzmlGiH4aDWaFtnB81OXCGLkNnxKouR3qyXQ40wPaQMseqZXpl-37_FrQoFAOVnW/s1600-h/northwest.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 199px; height: 300px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh2UBYMDS-YgSWhn5iBbHwWhKUba1nSankPGUIvg4cKInxIwnet-huCNoOYY9lTti8volQSpVbZZ-gyzmlGiH4aDWaFtnB81OXCGLkNnxKouR3qyXQ40wPaQMseqZXpl-37_FrQoFAOVnW/s320/northwest.jpg" alt="" id="BLOGGER_PHOTO_ID_5366363785269145010" border="0" /></a>The heat finally broke here in the Seattle area and I am already looking for the fall. The month of Elul will soon lead us to not only cooler weather but our holiday season as well. The word אלול “<span class="blsp-spelling-error" id="SPELLING_ERROR_0">elul</span>” is Aramaic and means “search.” <span style="font-style: italic;"><span class="blsp-spelling-error" id="SPELLING_ERROR_1">Betulah</span></span> (<span class="blsp-spelling-error" id="SPELLING_ERROR_2">virgo</span>), the cons<span class="blsp-spelling-error" id="SPELLING_ERROR_3">tellation</span> associated with this month, moves along her heavenly course in search of her beloved. The words אני לדודי ודודי לי “<span class="blsp-spelling-error" id="SPELLING_ERROR_4">Ani</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_5">ledodi</span> v’<span class="blsp-spelling-error" id="SPELLING_ERROR_6">dodi</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_7">li</span>” (I am my beloved’s and my beloved is mine) express the essence of this month. For this reason, “Elul” is often taken as an acrostic form of these words—א"ל"ו"ל.<br /></div><div style="text-align: justify;"><br />As stated above the <span class="blsp-spelling-error" id="SPELLING_ERROR_8">mazal</span> (astrological sign) of Elul is <span style="font-style: italic;"><span class="blsp-spelling-error" id="SPELLING_ERROR_9">Betulah</span></span>, a virgin. When the prophet asked, “Can a nation be born at once?,” it was a reference to the immediate establishment of the eternal monarchy of <span class="blsp-spelling-error" id="SPELLING_ERROR_10">Yisrael</span> through the future advent of <span class="blsp-spelling-error" id="SPELLING_ERROR_11">Mashiach</span>. The breaking forth of this sudden kingdom is compared to birth from a virgin womb. The usual toil involved in the conception of a nation just <span class="blsp-spelling-error" id="SPELLING_ERROR_12">isn</span>’t present; <span class="blsp-spelling-error" id="SPELLING_ERROR_13">Yisrael</span> is born by <span class="blsp-spelling-error" id="SPELLING_ERROR_14">Hashem</span>’s will alone. With perfect <span class="blsp-spelling-error" id="SPELLING_ERROR_15">emunah</span> we await the coming of this messianic kingdom, an event which is rehearsed in early autumn. <span class="blsp-spelling-error" id="SPELLING_ERROR_16">Betulah</span> wails, we hear the cry of the <span class="blsp-spelling-error" id="SPELLING_ERROR_17">shofar</span>’s blast. <span class="blsp-spelling-error" id="SPELLING_ERROR_18">Tishrei</span>’s “<span class="blsp-spelling-error" id="SPELLING_ERROR_19">Yamim</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_20">Norim</span>,” (days of awe) are birth pangs whose memory fades with the coming <span class="blsp-spelling-error" id="SPELLING_ERROR_21">simcha</span> of Sukkot, a <span class="blsp-spelling-error" id="SPELLING_ERROR_22">chag</span> expressing the realization of our nearing messianic kingdom. In the <span class="blsp-spelling-error" id="SPELLING_ERROR_23">sukkah</span> we dine with the patriarchs and are sheltered in a cloud—we receive a taste of the world to come.<br /><br />Our Sukkot liturgy speaks of the re-established kingdom in more of this peculiar language; זרע עמוסי רחמו, נולדו כילד ממעיץ...חלה וילד מי זאת, מי שמע כזאת “The seed borne by Him [<span class="blsp-spelling-error" id="SPELLING_ERROR_24">Hashem</span>] from the womb, born like a child from its mother…She delivered and gave birth: ‘Who is this? Who has heard of the likes of this?’” The words chosen to describe the establishment of this sudden nation clearly reflect the mystical circumstance surrounding the birth of our King and help to further build the connection between the life of <span class="blsp-spelling-error" id="SPELLING_ERROR_25">Mashiach</span> and his nation.<br /><br />The mother of <span class="blsp-spelling-error" id="SPELLING_ERROR_26">Mashiach</span>, who is herself traditionally referred to as <span style="font-style: italic;">The Virgin</span> (Ha-<span class="blsp-spelling-error" id="SPELLING_ERROR_27">betulah</span>), traveled from the Galilee to <span class="blsp-spelling-corrected" id="SPELLING_ERROR_28">Bethlehem</span>. She followed her love. <span class="blsp-spelling-error" id="SPELLING_ERROR_29">Yosef</span> was a <span class="blsp-spelling-error" id="SPELLING_ERROR_30">tzadik</span>; he married his young bride before they journeyed to the suburb of Jerusalem. It may have been late in Elul, in some traditions this is the only time in which custom does not discourage a marriage late in the month. Certainly, by the time the holy couple entered the hill-country surrounding Jerusalem, the moon of <span class="blsp-spelling-error" id="SPELLING_ERROR_31">Tishrei</span> was nearly term—full.<br /><br />The move from Elul to <span class="blsp-spelling-error" id="SPELLING_ERROR_32">Tishrei</span>, like other transitions during the year, is marked by a changing of the celestial guards. The month of <span class="blsp-spelling-error" id="SPELLING_ERROR_33">Tishrei</span> is associated with the constellation of <span class="blsp-spelling-error" id="SPELLING_ERROR_34">Moznaim</span> (scales). The new moon of this month, <span class="blsp-spelling-error" id="SPELLING_ERROR_35">Rosh</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_36">Hashanah</span>, is called <span class="blsp-spelling-error" id="SPELLING_ERROR_37">Yom</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_38">Hadin</span>—judgment day. <span class="blsp-spelling-error" id="SPELLING_ERROR_39">Hashem</span> holds the world in the scales of decision. On this day it is decided whom will be born and who will die during the coming year; the success or failure of every human being is measured out. When the parents of <span class="blsp-spelling-error" id="SPELLING_ERROR_40">Mashiach</span> entered the city of David, it had already been decreed that the child being carried by the young woman would live; he would be born and prosper. <span class="blsp-spelling-error" id="SPELLING_ERROR_41">Yeshua</span> entered this world, born from a virgin, under the branches of a <span class="blsp-spelling-error" id="SPELLING_ERROR_42">sukkah</span>—under the cover of stars. For this righteous couple, the shelter of the <span class="blsp-spelling-error" id="SPELLING_ERROR_43">sukkah</span> became a marriage tent. The relationship of <span class="blsp-spelling-error" id="SPELLING_ERROR_44">Yosef</span> and his bride was consummated not in the conception of a child, but in the birth of our King <span class="blsp-spelling-error" id="SPELLING_ERROR_45">Mashiach</span>. This virgin birth rehearses the creation of a nation and a salvation that will spring up from the ground, seemingly out of nowhere, at the returning of our King.<br /><br />This messianic kingdom and the birth pangs signifying its arrival are written of in the twelfth chapter of the Revelation of <span class="blsp-spelling-error" id="SPELLING_ERROR_46">Yochanan</span>. His words continue in the tradition of our prophets and sages. Alone, far from home, in exile on the island of <span class="blsp-spelling-error" id="SPELLING_ERROR_47">Patmos</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_48">Yochanan</span> looked in to an autumn night’s sky. He watched as the stars came alive and recorded the vision in a book.<br /><blockquote><br />ואות גדול נראה אז בשמים אשה עטה מעטה שמש ולבנה תחת רגליה ועל-ראשה אשה יציץ נזר שנים עשר כוכבים: והיא הרע ללת התסעק בחבליה כי נהפכו עליה צריה.<br /><br />“There was a great wonder in the sky; a woman clothed with the sun and the moon under her feet and on her head a crown of twelve stars. Being with child, she cried, travailing in birth, and pained to deliver.”<br /><br /></blockquote>Here <span class="blsp-spelling-error" id="SPELLING_ERROR_49">Yochanan</span>’s vision is placed firmly within its High Holiday context. This heavenly drama is rehearsed by the stars each year at <span class="blsp-spelling-error" id="SPELLING_ERROR_50">Rosh</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_51">Hashanna</span>. Certainly, the woman crowned with twelve stars is none other than the constellation <span class="blsp-spelling-error" id="SPELLING_ERROR_52">Betulah</span>, the virgin. The crown she wears is a star cluster called Coma Bernice. In <span class="blsp-spelling-error" id="SPELLING_ERROR_53">Yochanan</span>’s vision the virgin giving birth is the nation of <span class="blsp-spelling-error" id="SPELLING_ERROR_54">Yisrael</span>; she brings forth a child (the <span class="blsp-spelling-error" id="SPELLING_ERROR_55">Mashiach</span>) who is taken into heaven to be hidden from a dragon (a grouping of stars called Draco) who seeks his destruction. <span class="blsp-spelling-error" id="SPELLING_ERROR_56">Yisrael</span> finds refuge in the wilderness where she narrowly escapes a flood sent by the dragon. Again, the account is told in such a way as to blur the narrative line between the life of <span class="blsp-spelling-error" id="SPELLING_ERROR_57">Yeshua</span> and the history of his people.<br /><br />Without thought, we often wish one another a <span class="blsp-spelling-error" id="SPELLING_ERROR_58">Mazal</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_59">Tov</span>—a “good constellation.” <span class="blsp-spelling-error" id="SPELLING_ERROR_60">Hashem</span> created the stars for times and for seasons; our wish is that joyful events might inaugurate seasons of blessing for <span class="blsp-spelling-error" id="SPELLING_ERROR_61">Yisrael</span>. We hope that one <span class="blsp-spelling-error" id="SPELLING_ERROR_62">simcha</span> is a sign of more to come. Ultimately, our desire is to see the days of <span class="blsp-spelling-error" id="SPELLING_ERROR_63">Mashiach</span>. With each rotation of the moon, with every movement of the constellations, we await a holiday without end. From the first contractions felt by his mother during the awesome days between <span class="blsp-spelling-error" id="SPELLING_ERROR_64">Rosh</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_65">Hashanna</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_66">Yom</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_67">Kippur</span> and his miraculous birth at Sukkot, the life of <span class="blsp-spelling-error" id="SPELLING_ERROR_68">Yeshua</span> creates a pathway and foreshadows the sudden sprouting of a re-established nation, a messianic kingdom that will bring peace and joy to the entire world.</div>Unknownnoreply@blogger.com28tag:blogger.com,1999:blog-8783622974101037827.post-72264616036069195492010-04-28T13:45:00.000-07:002010-04-28T13:49:13.773-07:00D.I.Y. Ascension Day<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2gfhzVT1yMqMGUsWBl0qvpC_9xvA8uwfBV31N7h7iBWGl6PdpeHxKoWSMG2P9qAK7oXhy5cavP1oKUjucKN0MtcSQhkWj2N_PnFhzbzoaLj35RMJTzzT7FQGlpVy5pqB-gbmHLudJLLEY/s1600/Yom+HaAliyah+100.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 240px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2gfhzVT1yMqMGUsWBl0qvpC_9xvA8uwfBV31N7h7iBWGl6PdpeHxKoWSMG2P9qAK7oXhy5cavP1oKUjucKN0MtcSQhkWj2N_PnFhzbzoaLj35RMJTzzT7FQGlpVy5pqB-gbmHLudJLLEY/s320/Yom+HaAliyah+100.jpg" alt="" id="BLOGGER_PHOTO_ID_5465292860683492994" border="0" /></a><br />Here’s how we’re making Yom HaAliya happen.<br /><br />1. Customized biodegradable balloons<br />2. Sandy shoreline with fire pit<br />3. Guitar savvy friends<br />4. Kosher dogs (fish and honey for the traditionalists)<br /><br /><div style="text-align: justify;">Yom HaAliya is a great time to gather with friends to celebrate the ascension of Yeshua who rose like a wholly burnt offering into the sky ten days before Shavuot. Think ascension, things that rise; we’re having a <a href="http://www.balloonrelease.com/faqs.htm">biodegradable balloon</a> release. You could do this or fly kites, or blow bubbles. Add an evening fire pit and smoky feast into the mix and you have a real winner of a holiday. <br /></div>Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-8783622974101037827.post-42963902013429392142010-04-27T23:54:00.001-07:002010-05-03T21:33:11.965-07:00Shavuot Ramblings<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1l2wfoEOy_eTJMO_zYyEp7yCpntfdr1EiS9RVNGuuGocRU5eJSUKfwBhKOEuwpqWkTyRiD4_eVwHi_1FomdbHqVvkrN1nDSMQHNronae1by1CdSng-s1QnrFS1Ruw4D_3_BhLsXM29wyK/s1600/Channa.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 239px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1l2wfoEOy_eTJMO_zYyEp7yCpntfdr1EiS9RVNGuuGocRU5eJSUKfwBhKOEuwpqWkTyRiD4_eVwHi_1FomdbHqVvkrN1nDSMQHNronae1by1CdSng-s1QnrFS1Ruw4D_3_BhLsXM29wyK/s320/Channa.jpg" alt="" id="BLOGGER_PHOTO_ID_5465078509423683922" border="0" /></a>Shavuot is coming. I will reflect on Mt. Sinai and the upper room. I’ll read longingly of mighty rushing winds and flaming tongues. I’ll spend the night learning two doors down from the synagogue in a house we have been working to convert into proper a study hall; we’ll read megilat Ruth and remember her descendant King David who was born and also died on this holiday. Like all Torah, the connections between the customs and texts related to Shavuot spin off like fractals, each one giving birth to countless more.<br /></div><div style="text-align: justify;"><div style="text-align: justify;"><br />It’s from a midrash that we learn King David died on Shavuot. The only time his death is mentioned in the NT is in the second chapter of Acts during Peter’s addressing of the masses on that same day. It’s not a coincidence. Thousands gathered to hear the student of a controversial king. They were in the upper room of the Temple and Peter poured out his heart, challenging anyone who would refute the legitimacy of His reign.<br /><br />On the anniversary of King David’s death we read the book of Ruth which was written by the prophet Samuel in an attempt to defend G-d’s chosen. It wasn’t enough that David had been raised in the fields, believed by his own father to be the product of infidelity; the entire nation was unsure of his questionable pedigree, they doubted even the permissibility of his lineage.<br /></div><br />The line of Mashiach is called in to question today and he is also called a child of adultery. If the prophet Samuel were here he would defend his line as well, not to mention his birth. Samuel had also been the product of a miraculous birth. Hannah was barren, and the prophet was only born after his mother prayed so fervently she appeared to be drunk…drunk…like the 120 in the upper room.<br /></div>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-8783622974101037827.post-19767181420485225562010-04-25T16:04:00.000-07:002010-04-25T16:54:40.397-07:00Give to G-d<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjV1kzGr4nxWiph_uVK_UDNN3QumwlBLN-7venPMEt1oDwG-kGzwZEu4WeVuVSUhkIg74NErA1Aqd43e2V9KJBCy4ExurDGqPK-gOKkD-5hgENSKMdc-54bznXIGWGzoYpEIMuJS91BhXX9/s1600/NailedDenarius.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 200px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjV1kzGr4nxWiph_uVK_UDNN3QumwlBLN-7venPMEt1oDwG-kGzwZEu4WeVuVSUhkIg74NErA1Aqd43e2V9KJBCy4ExurDGqPK-gOKkD-5hgENSKMdc-54bznXIGWGzoYpEIMuJS91BhXX9/s320/NailedDenarius.jpg" alt="" id="BLOGGER_PHOTO_ID_5464227782127370946" border="0" /></a><br />Yeshua gave the best answers.<br /><div style="text-align: justify;"><blockquote>They [a group of Pharisees and Herodians] came to him and said, “Teacher, we know you are a man of integrity. You aren’t swayed by men, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay taxes to Caesar or not? Should we pay or shouldn’t we?”<br /><br />But Yeshua knew their hypocrisy. “Why are you trying to trap me?” he asked. “Bring me a denari and let me look at it.” They brought the coin, and he asked them, “Whose portrait is this? And whose inscription?”<br /><br />“Caesar’s,” they replied.<br /><br />Then Yeshua said to them, “Give to Caesar what is Caesar’s and to G-d what is G-d’s.”<br />And they were amazed at him.</blockquote>They were amazed at him. To those within earshot of the conversation the question had seemed imposible to answer. If Mashiach said publically that Israel need not pay taxes to Caesar he would have been arrested for rebellion against the empire, and on the other hand, he would never say that a Jew is obligated to pay the nations to reside in The Land.<br /><br />The key to understanding the answer provided by Yeshua is in a parable he spoke just before this episode. In the mashal Israel is compared to a vineyard, HaShem its owner. In the story tenants are allowed to operate the vineyard, but when the owner of the vineyard sends his servants to collect what is owed him, the servants are mistreated, beaten, and killed. After his son is killed as well, the owner of the vineyard returns to bring retribution upon the wicked tenants and reclaim his land. Here Yeshua teaches that everything belongs to HaShem and the rulers of the world are merely temporary stewards of what is his.<br /><br />To those employed by the government Yeshua seemed to give an acceptable answer. However, those righteous Jews who understood that everything belongs to G-d understood Yeshua’s faithfulness to the creator of all. As he often did, Mashiach answered an impossible question.<br /><blockquote>Rabbi Elazar of Bartosa would say: Give Him what is His, for you, and whatever is yours, are His. As David says: "For everything comes from You, and from Your own hand we give to You" (I Chronicles 29:14).</blockquote><br /></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8783622974101037827.post-88335583700430625702010-04-21T12:43:00.000-07:002010-04-21T13:08:06.529-07:00The Seed of Mashiach, For Shavuot<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiffKxmc7B_5M43DQ_ZEF8aylTuXF4PxPYViVfMoFu1NIwZFgOdbZFo-qONqiAYvgCVNZTH30THOdQASWs8kmae3xmmQlofoCnM1FX9lwiUHA7-J3pZn3MZidatQ0xMg1qYziYe-qwFGP5b/s1600/Sprout+%2819%29.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 400px; height: 250px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiffKxmc7B_5M43DQ_ZEF8aylTuXF4PxPYViVfMoFu1NIwZFgOdbZFo-qONqiAYvgCVNZTH30THOdQASWs8kmae3xmmQlofoCnM1FX9lwiUHA7-J3pZn3MZidatQ0xMg1qYziYe-qwFGP5b/s400/Sprout+%2819%29.jpg" alt="" id="BLOGGER_PHOTO_ID_5462684124898335522" border="0" /></a>While sipping coffee and looking through old files on my laptop, I came across something I wrote about 5years ago regarding the genealogy of Yeshua. Its a tradition on Shavuot to read megilat Ruth and stay up all night learning. A discussion regarding the seed of Mashiach is also traditional as Rut is the mother of the King. It seemed fitting to post this lesson regarding the messianic line as described by Matthew. Feel free to use this lesson for the coming holiday. Its long, but you've got all night.<br /></div><div style="text-align: justify;"><br /><span style="font-weight: bold;">The Seed of Mashiach.</span><br /><br />From the earliest moments of creation Hashem preoccupied himself in the making of the light of Mashiach. Some have spoken of this Messianic light as having been hidden in a fog, wrapped in darkness. The messianic seed was carried down throughout all generations, hidden in unlikely places. This can be compared to a King who sent his royal carriage with a procession of white horses and noblemen through the broad section of town while he himself chose to travel unnoticed riding a donkey down narrow back alleys.<br /><br />Opening to the first chapter of the besorah of Mattai we are given a list of names recounting the lineage of Mashiach. At the heart of this messianic pedigree are five holy women: Tamar, Ruth, Rachav, Batsheva the wife of Uriah, and finally, Miryam the mother of Yeshua. In mentioning these names the author of sefer Mattai intends to remind it’s readers of the unique circumstances in which the spark of Mashiach has been brought down through time.<br /><br />Listing the royal lineage of the kings of Israel with the specific mention of the five women named above, sefer Mattai emphasizes the unlikely path of Mashiach through generations that are clouded by incest, prostitution, adultery and murder. Each of these holy men and women conceived children through what would seem to be, questionable interactions.<br /><br />The first female listed in the genealogy is Tamar. The Torah relates that soon after Tamar married Judah’s son, the son died. According to a practice called yibum it was the responsibility of the closest male relative to take Tamar as a wife and have a child who would be called the son of the deceased. In that way the child would continue the lineage of the family and inherit the deceased man’s belongings. After the first son died, Judah’s second son married Tamar. He too died shortly after the wedding. Because two of Judah’s sons had died after sleeping with Tamar, Judah rationalized that this had caused his two son’s death. Judah felt giving his youngest, and now only son, to be Tamar’s husband was out of the question. Tamar shamefully returned home to live with her parents. She was a teenage girl, with two dead husbands, no prospects, possessions nor children. What Judah didn’t know was his sons had died because of their own transgressions. With Judah’s refusal to give his youngest son to Tamar the line of Mashiach stopped. The messianic seed that continued to form with each generation could not be passed on.<br /><br />For now, physical and spiritual components destined to come together in the forming of Mashiach were trapped in Tamar and Judah. The Torah explains that Judah arrived in the town where Tamar was living to sheer sheep. When Tamar heard he was in the area she assumed Judah had brought his youngest son to perform the right of yibum, so his third son could take her as his wife. She ran to greet him wearing beautiful garments and a veiled face. When Judah saw this striking young woman standing alone along the way he took her to be a prostitute and made his proposition. Tamar accepted the proposal and slept with him. Strangely, the Torah records the event as casually as if Judah and Tamar had been buying and selling fruit at the market. What appears on the outside to be a blatant disregard for morality is explained quite differently in the midrashim. According to the midrash, when Judah passed by Tamar he caught her sent on a breeze. It was the most intoxicating fragrance he had ever smelled. It was the sent of the garden of Eden and the days of Mashiach. Judah was unwilling to consort with her so an angel came to further persuade him. The angel said to Judah, “If you fail to turn in to her tent, from where will the kings come?” It was at this point when Judah approached Tamar. Tradition further explains that it was actually because of Tamar’s extreme spirituality that she accepted his offer. Tamar knew that yibum must be performed, and understood she had to conceive. What is important to realize is that while Judah and Tamar were together, Hashem was busy creating the light of Mashiach.<br /><br />Another woman to be noted in the lineage of Yeshua is Ruth. Ruth is perhaps the central female figure in the ancestry of the kings of Israel. The controversy surrounding this holy grandmother of King David began generations before her birth. Ruth came from the people of Moav a corrupt non-Jewish nation descending from Lot who although a worshiper of the one G-d, separated from Avraham to live in Sodom. The city was lost to any hope of rational thought. In Sodom every rule was turned on its head. Rape and molestation were open and public activities. The city was destroyed by G-d. Lightning rained down from the sky and the city was engulfed in flames. Only three righteous persons escaped. Lot and his two daughters took refuge in the wilderness. This story also takes a bizarre twist. Lot’s daughters immediately decide to get their own father drunk and sleep with him, each becoming pregnant in the process. In the Torah, our earliest encounter with the seed of Mashiach is in this horrifying union. Bereshit Rabbah 41:4 states, “I have found David my servant; where did I find him? In Sodom.” In this Midrash, Hashem explains that he found the light of Mashiach in a most unlikely place; in the apparent rape of Lot by his daughters. As difficult as it may seem, hidden on the inside of this situation is a holy motivation which can only be uncovered with a close and sensitive reading of the text.<br /><br />When Sodom was destroyed Lot’s daughters believed the entire world had been annihilated. Just a few generations earlier the world’s populations had been destroyed with water. Now these two girls believed G-d had devastated its inhabitants again, this time with fire. Yibum is at the center of this encounter as well. The sisters are recorded in sefer Bereshit as having made the statement, “there is not a man on earth left to be with us” (19:31). According to the practice of yibum it was (they believed) their duty to raise up seed from their father. There was no time to question the choice. If Lot were to die do to the extreme anguish felt at the loss of all those he had loved including his wife no relative could be found to raise up a son unto his name. Within both Lot and his daughters was the seed of Mashiach.<br /><br />From the consorting of Lot’s oldest daughter with her father came a son named Moav (meaning of father). An evil nation descended from Moav cursed with a heavenly declaration that no Moabite could enter the congregation of Israel. Ruth was a daughter of Moav caring the seed of Mashiach, the spark she had inherited from her ancestors. Ruth desired to enter the nation of Israel. It was known by Israel’s finest Torah minds that this was in fact a possibility. Although a Moabite was disallowed from entering the people of Israel a Moabitess was permitted. Ruth had in fact already married two Israelite men before entering the land of Israel. After her first husband died his brother performed the act of yibum taking her as his wife. He too perished. The story begins to sound remarkably similar to that of Tamar. Ruth’s mother-in-law instructed the obedient young woman to find a redeemer (who would perform the act of yibum) on the threshing floors belonging to a near relative of her now dead husband. His name was Boaz. The final threshing of grain was a happy occasion. It meant a large payoff, a time of drinking, singing and an end to the long harvesting hours. Ruth’s mother-in-law instructed Ruth to bathe in water, dress in her finest garments and only enter the area used for threshing barley during the night after the harvesters had laid down to rest from a night of feasting. She told Ruth to find Boaz and lay herself at his feet. Again a strange twist in the story, from the out side what Ruth’s mother-in-law was asking her to do looked a lot like what many prostitutes would be doing that same night. Women often snuck into the threshing fields for the purpose of selling themselves for grain. However, Ruth’s mother-in-law hid a code word in the phrase she used when speaking about Boaz. She told Ruth to notice “the place where” Boaz was sleeping and go and meet him there. In Hebrew these words are “et hamakom asher.” In a language without vowels the final letters of each of these three words when brought together spell out the name Tamar. Ruth knew she would look like a prostitute to anyone who saw her nevertheless she fulfilled the wishes of her mother-in-law and went to Boaz during the night.<br /><br /><br />When Boaz awoke with the startling realization that Ruth lay at his feet he treated her respectfully as a woman of holiness rather than take advantage of the situation in an inappropriate manner. He declared his intentions to properly take her as his wife and perform yibum. A question arises- what caused Boaz to treat this foreign woman dressed as a prostitute in such an honorable way? The answer is found in our text and is the name of the second woman mentioned in Mattai’s rendering of the lineage of Mashiach. Rachav, a foreign born woman who joined herself to the people of Israel was also Boaz’s mother. Before her joining the holy nation Rachav an extremely righteous woman had lived as a prostitute. Boaz knew holiness sometimes existed hidden under a mask. He also knew that at all times you need to know the inside of a situation before you can understand it.<br /><br />The fourth woman listed in Mattai’s lineage is Batsheva. The Torah tells us that from the roof of his palace King David glimpsed Batsheva bathing. He fell in love instantly. The Torah relates that although Batsheva was the wife of Uriah the Hittite, a man who fought among the ranks of Israel, King David slept with her. She became pregnant. In an attempt to cover up the act King David called Uriah back from war and encouraged him to be with his wife. Uriah refused. As long as his fellow solders were fighting on the battle-front Uriah would not allow himself the pleasure of being with Batsheva. When sending Uriah back to his military service, King David intentionally placed Uriah in the front lines to die. On the surface this story seems to paint King David in an entirely negative light. However a look into some of the midrash surrounding the event and a close reading of the story reveal more.<br /><br />When King David was young he killed an enormous man named Goliath. After killing him he approached the body and sought to remove the giant’s head with his own sword. There is midrash that explains that Goliath was covered in dense armor from head to toe. David tried to remove it but was unable to. It was then that he met Uriah for the first time. The man stepped forward and informed the hero of Israel that he knew how to remove the heavy armor but would only do so if David made an oath to find him an Israelite wife. David agreed and Uriah soon married Batsheva who‘s name means daughter of an oath. This forbidden marriage of Batsheva to a non-Jew which was facilitated by David himself created a detour in the road of David’s future. Batsheva had always been intended as David’s wife says the midrash. In hindsight this is obvious; the Mashiach would eventually come from their union. Because David vowed to give a daughter of Israel to a non-Israelite Hashem made sure it would be his own wife he was to give away, not the wife of another.<br /><br />In ancient Israel it was the practice of solders to give their wives a bill of divorcement (a get) before going off to war. Without such a practice the wife of a fallen solder whose body could not be found or identified would remain legally married. Without the proof of a body, it would be assumed the man was still alive somewhere. On a technical level, Batsheva was unmarried (Kethubot 9b). The Talmud explains that Uriah the Hittite was also guilty of treason, a crime punishable by death, at the time he was sent to the front lines by King David. When Uriah stood before the King he referred to his general as my lord and refused to heed the request of the highest authority on earth, the King of Israel. King David’s punishment by G-d for the bloodshed of Uriah appears to have its root in his making inappropriate vows to Uriah long before his coming together with Batsheva and those vows coming back to haunt him. The interactions between King David and Batsheva are far more pure on the inside of the story than from how they might appear from the outside. This is the message of Mattai’s lineage.<br /><br />The author of sefer Mattai desired its readers to meditate on the pattern found in the Torah and Midrashim before naming the fifth and final woman listed in the genealogy: Miryam the wife of Yosef ben-Ya’akov. It would be through this woman that the light of Mashiach, the final king of Israel, would enter the world.<br /><br />In her mid teens Miryam had entered into kiddushin a kind of contract binding herself and Yosef together for a period of time before their actual wedding. During this period Miryam was visited by a malach, the angel Gavriel. He greeted her with the words, “Be glad, you who are loved, the master is with you.” Miryam had been uncomfortable allowing a strange man to speak to her in such a way. Gavriel told her to not be afraid. He explained that she would conceive and birth a son, and that she would call his name Yeshua. He further told Miryam that Hashem would give her son the throne of his father David from which he would rule over the house of Jacob forever.<br /><br />Yosef was a tzadik who truly loved Miryam. When he learned that she had become pregnant he was devastated but nevertheless refused to shame his bride. He decided to call off the wedding as quietly as possible. This would be difficult where they lived, a town with a population of only 200. In the night an angel spoke to Yosef dispelling his fears. The angel explained that Miryam hadn’t been with anyone. It was the same ability Hashem held to create light from darkness that had now caused the light of Mashiach to flourish within her womb. The messianic seed that had been forming from the earliest generations was now ready to enter the world in the person of Yeshua Meshicheinu. Again the birth of this holy king of Israel would be shrouded in what looked from the outside to be simple adultery.<br /><br /><span style="font-weight: bold;">Like Father Like Son</span>, <span style="font-weight: bold;">David and Yeshua</span> a conclusion.<br /><br />Our Mashiach was believed by many to be a mamzir, an illegitimate child. To this day there are those who teach this. It has been impossible for some to understand the circumstances under which the Mashiach would be born. According to halachah a mamzir is disqualified from the crown of Israel. For this reason the author of sefer Mattai divides the messianic lineage into three sets of fourteen. In Hebrew fourteen is the numerical equivalent of the name David. Those who teach that Yeshua was a mamzir only establish a greater connection between Melech Yeshua and his holy ancestor David.<br /><br />As a boy David spent his time alone in the fields watching over his father’s flocks. The midrashim tell us that David’s father Yishai kept him in the field because he was not convinced that David was actually his son. David was raised as a mamzir. In this case David’s father believed him to be the son of an adulteress affair. We read in scripture that Hashem sent the prophet Shmuel to the home of Yishai in search of the next king of Israel. The prophet instructed Yishai to bring his sons forward. Yishai brought seven young men to stand before Shmuel. From oldest to the youngest, the old man turned each one away. He spoke to Yishai and insisted there must be another. It must have been at this point when Yishai realized David was truly his son. Shmuel poured oil over David and consecrated him as Melech HaMashiach, the anointed king of Israel. May the day come soon when Yeshua is recognized as the same.</div>Unknownnoreply@blogger.com6tag:blogger.com,1999:blog-8783622974101037827.post-48622299011040523982010-04-18T21:33:00.000-07:002010-04-18T21:52:07.310-07:00The 10 Days<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9QybFhtpWcJZ0siHckSUb41Xz9vCGyttOCuJF1Uli9tJ3jM9IwpM-8Lza5T2c_vo7kxOR9qklVbJ8J7mIiLbfV76xKEhvf_ll1prV5g-VxvZOtPxFhDpTM9t8iNLMvuWcQXW0QIb_qR6E/s1600/house_number10_lge.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 200px; height: 200px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9QybFhtpWcJZ0siHckSUb41Xz9vCGyttOCuJF1Uli9tJ3jM9IwpM-8Lza5T2c_vo7kxOR9qklVbJ8J7mIiLbfV76xKEhvf_ll1prV5g-VxvZOtPxFhDpTM9t8iNLMvuWcQXW0QIb_qR6E/s200/house_number10_lge.jpg" alt="" id="BLOGGER_PHOTO_ID_5461706830032449602" border="0" /></a>Before Mashiach ascended and was hidden by a cloud he spoke to His students, saying:<br /><div style="text-align: justify;"><div style="text-align: justify;"><blockquote>See, I am sending out the promise of My Father upon you; but you are to stay in the city [Jerusalem] until you are clothed with power from on high.</blockquote></div>This instruction was given 10 days before Shavuot. On Shavuot we observe the anniversary of the giving of the Torah on Mt. Sinai…and there we find a connection. These 10 days are a reflection of the 10 Words (commandments). Yeshua’s students remained in Jerusalem until the holiday. They were all together, 120 of them, davvening on the morning of Shavuot when something like a rushing wind filled The House. Fire appeared above their heads and they began speaking in all the languages of the earth. The book of Acts explains that on that day Mashiach’s followers were filled with Ruach HaKadosh, this was the promise of HaShem sent from our Mashiach. The Spirit of G-d was given on the same day in which He gave His Torah.<br /><br />In Hebrew gematria and our kabalistic tradition the number 10 is represented by the letter י (yud). The Didascalia Apostorlorum is an ancient manuscript written sometime in the 3rd century, it was said to contain teachings passed down from the 12 Apostles and explains this gematria through a teaching which connects Mashiach to the giving of the Torah.<br /><blockquote>Now previously our communities were deserts in which there is now a highway and the knowledge of true religion without mistake, but having freshness and clarity, even Isus Christos and His rule which was from the beginning. For you know that He gave a simple and pure and holy Law of life, wherein our Savior set His name. For whereas He spoke the 10 Words, He signified Ἰησοῦς (Yeshua): for 10 represents yud; but yud is the beginning of the name of Yeshua. (Didascalia Apostolorum)</blockquote>Inasmuch as the letter yud is the smallest of all letters it is associated with hiddeness. This hidden point is the source of chochma or wisdom.<br /><blockquote>Chochma is defined as the germinal, highly condensed revelation of G-dly light in the highest level of immanence that is in the life force of all of creation.(Fiftieth Gate edition of the Zohar, Introduction)<br /></blockquote>10 days after Mashiach was hidden his students were filled with this wisdom from on high. Mashiach Yeshua is a conduit and vehicle of connection between HaShem and His creation. It was through him that the Torah was given on Mt. Sinai and through Him that G-d’s Spirit was delivered. During the ten days between the ascension of the Mashiach and our observance of Shavuot we should give special attention to each of the 10 Words…May they be written on our hearts. <br /></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8783622974101037827.post-61082381764231310842010-04-18T15:22:00.001-07:002010-04-18T18:58:15.354-07:00Mashiach HaTsippor, For Ascension Day<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhII3R0IdLLjrhLj1hVZZwUNB_bmtuHYldjM2Dh4BNPZiUwmH-nhJtfVAGXD8bAxWjvVvxkStkn4uzbTO0Xttf6rYVajw9WOUrrxB5yg-SZaFjPaY9J3vaSBvD0DpFX7_ds1ICCHKGmTryY/s1600/TZIPPOR.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 197px; height: 200px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhII3R0IdLLjrhLj1hVZZwUNB_bmtuHYldjM2Dh4BNPZiUwmH-nhJtfVAGXD8bAxWjvVvxkStkn4uzbTO0Xttf6rYVajw9WOUrrxB5yg-SZaFjPaY9J3vaSBvD0DpFX7_ds1ICCHKGmTryY/s200/TZIPPOR.jpg" alt="" id="BLOGGER_PHOTO_ID_5461609341866065666" border="0" /></a>Yom HaAliyah, which recalls the ascension of Mashiach into the sky on the fortieth day of the Omer, is preceded seven days by the minor holiday of Lag BaOmer, a memorial to Rabbi Shimon Bar-Yochai z”l. In honor of these two sacred days, I would like to reflect on an idea found in Zohar Hakodesh attributed to Shimon Bar-Yochai which sheds light on many aspects of the life of Mashiach including His ascension.<br /><br /><span style="font-weight: bold;">Mashiach the Bird-</span><br />The Zohar and other kabalistic writings drawing from its text relate Mashiach to a “bird.” In fact, at the beginning of his commentary on Parshat Metzorah, The Ohr Hachaim z”l explains that one of Mashiach’s names is Tsippor (Bird). It is written that the soul of Mashiach exists on the outskirts of the Garden of Eden in a place called the היכל קן ציפו (Heichal Ken Tsippor) “bird’s nest”. This term speaks of the Shekinah which both envelopes His Neshama and flies about the Garden. It is said that from His abode in the bird’s nest He lifts his eyes and sees the patriarchs returning to the ruins of the Beit Hamikdash. The tear streaked face of Rachel Imenu repeatedly flashes before him. Mashiach cries out, and the Garden of Eden is shaken from one end to the other. The voices of all the tzaddikim joining His lament, shakes the heavens beyond the garden until it reaches the highest throne. <br /><br /><span style="font-weight: bold;">Descending From the Nest- </span><br />Our sages understood that the redeemer of Israel would be revealed only after this messianic soul made its descent from the Bird’s Nest, coming to rest upon the one whom would be revealed as Mashiach. This is spoken of as the “crowning” of the redeemer and marks the point in his life when he would begin his messianic mission (Igeret Teyman, ch. 4).<br /><br />Nearly two millennia ago Yeshua traveled from the Galil in Northern Israel to be immersed by Yochanan Hamatbil z”l, a relative who had been instructed by a heavenly decree to immerse the sons of Israel until he saw a “dove” descend upon one of them. This holy Jew was the Mashiach. It is written that when our Mashiach rose from the water the Ruach Elohim was seen descending on him as a dove.<br /><br />That the identity of Mashiach was revealed through water is significant. The first time the soul of Mashiach was seen interacting with the chaos of this world is found at the beginning of Sefer Bereishit. The Torah relates that while the world was yet formless and void, covered by darkness on the face of the deep, the Ruach Elohim hovered [like a mother bird shielding her young with her wings] upon the face of the waters. This Ruach Elohim is said to be that of Mashiach (Bereshit Rabbah 2:5).<br /><br />After his crowning with the messianic soul, Yeshua spoke of himself using the language of a bird. While standing upon the Mount of Olives, Mashiach lamented over Jerusalem saying, “Again and again would I have taken your children to myself, as a bird gathers her young ones under her wings, but you would not!” (Lk 13:34) Here Mashiach speaks of his desire to gather the exiles of Israel. He is detained only by our refusal to be redeemed.<br /><br /><span style="font-weight: bold;">Two Birds One Mashiach- </span><br />To better understand this process of exile and redemption, as it relates to Mashiach, who is called Tsippor, a bird, we look to the previously mentioned Parshat Metzorah. We learn in this sidra that one who has contracted a certain spiritual disorder called Tzara’at is to be expelled beyond the walls of the city. The complex nature and role of Mashiach as a gatherer of exiles can be understood through the ritual relating to the purification and returning of one who is stricken with this affliction.<br /><br />Tzara’at is a spiritual disorder generally believed to be brought on by evil speech. It appears as a discoloration on one’s property and person. The Metzorah (one who has contracted Tzara’at) would first notice “something like a plague,” a discoloration upon the walls of his or her home (Lev. 14:35). In a worst case scenario, a Kohen would declare the house unclean— ordering its destruction. The stones of the house would be dismantled and removed. Again, the Metzorah having a discoloration in his or her flesh would be exiled to the wilderness beyond the city walls.<br /><br />These rituals concerning the Metzorah and his house have been described as relating to the destruction of the Beit Hamikdash and the subsequent exile of the Jewish people. Mashiach prophesied regarding this destruction in relevant terms. He said, “Do you see these immense buildings? Not one of these stones will be left on top of another. Each one will be torn down." This description can be compared to the dismantling of the stone house of the Metzorah.<br /><br />The law given by Hashem for the cleansing of a Metzorah reveals His redemptive plan for Israel and describes the process through which Mashiach would carry it out; his death and resurrection. Hashem commands the use of שתי צפרים(shetei tsiparim) “two birds” (Lev. 14:49). In his commentary on this subject, Rabbi Moshe Bogomilsky notes that the numerical value of צפר (tsippor) is 370 and corresponds to the words זה משיח (zeh mashiach), “this is Mashiach.” He says, “This [passage regarding the ‘two birds’] refers to Mashiach ben Yosef [who will die] and Mashiach ben David [who will rule the Earth].<br /><br />During the cleansing of the Metzorah, a bird is killed over running water in an earthen vessel and a second bird is dipped along with other elements in its blood. The Metzorah is sprinkled with the blood seven times and the living bird is released into the open field. That the living bird flies away covered in the blood of the slaughtered is significant. This aspect of the ritual creates a connection between the two birds and hints at the notion that Mashiach ben Yosef, the suffering servant, and Mashiach ben David, the reigning king are two natures of one individual. Although this may be a novel idea to some, it is not a new one.<br /><br />Rabbi Chaim Vital z”l (1543-1620) was the foremost student of Rabbi Isaac Luria, the Arizal and is responsible for the transcription of his master’s famous Kabalistic teachings. In an autobiography written by this renowned authority, The Book of Visions (Sefer HaChizyonot), he explains that Mashiach ben Yosef and Mashiach ben David are only terms reflecting two aspects of a single man (p.106).<br /><br />In hindsight, it is clear that while the releasing of the living bird by the Kohen foresees the resurrection of Mashiach, its flight into the open field depicts his ascension into heaven. Concerning this Rabbi Chaim Vital z”l again writes, “Mashiach [who will be largely unknown] will thereupon rise up to Heaven just as Moshe ascended to the firmament, and will subsequently return and be revealed completely for all to see. The entire Jewish people will then perceive him and flock towards him” (Arba Mei’ot Shekel Kesef p. 68). Our Mashiach ascended into the clouds in precisely this way. In comparing the event to Moshe Rabeinu’s ascent into the clouds on Sinai’s heights, we are reminded that we must not lose hope of his return. <br /><br /><span style="font-weight: bold;">Sending away the Mother Bird and the Ascension of Mashiach- </span><br />Mashiach was born into a generation unprepared for his kingdom. Rather than immediately gathering the tribes back to their land, he desired to suffer, bearing the transgressions of the world upon his shoulders. The Zohar explains the need for Mashiach to give up his life in no uncertain terms, “Because this lower plateau lacks manifestation of G-dliness, this Mashiach must die…He will remain dead until this plateau receives 'life' from the higher plateau, at which point he will rise and come to life...(Balak 203).”<br />After having risen from the dead, Mashiach spent forty days strengthening his students, clarifying their understanding of his mission. Then, ten days before Shavuot, Yeshua was lifted into Heaven covered in a cloud. We have been awaiting his glorious return ever since. Questions arise,” Why was the complete redemption delayed; why must we suffer further exile; and why did Mashiach have to leave us?” To better understand this, we search out one of the most obscure mitzvot, Shiluach Haken, “Sending Away the Mother Bird.” The Torah obligates, “When one happens upon a mother bird nesting on her young in an un-owned place, one is forbidden to take the un-hatched eggs or the young birds until the mother is sent away.”<br />The generation that witnessed the destruction of the Beit Hamikdash was saturated with baseless hatred. At this time even the very religious were often plagued by hatred for fellow Jews. A Heavenly judgment was passed and Israel was expelled from her land. Sadly, the remedy for this kind of hatred could only be found in exile. While exile creates difficulties regarding ritual observance, it promotes a true sense of ahavat Israel, love for every Jew. Living in dispersion encourages a longing for peoplehood and a desire to connect. To remove the blemish of hatred from the Holy Nation, Hashem chose to remove the children of Israel from their “nest.” Mashiach, like the mother bird needed to first be sent away before His children were carried off into exile. The Zohar explains that when the mother bird returns to find her nest empty, she flies throughout the forest searching for her young. Mashiach is now searching for his children throughout the world, calling to them, desiring to gather them back to Himself.</div>Unknownnoreply@blogger.com4tag:blogger.com,1999:blog-8783622974101037827.post-58807872270136108742010-04-15T11:12:00.000-07:002010-04-15T12:13:54.587-07:00SEDER OLAM RABBAH VEZUTA<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiapDl5FD9zqpW4BkSMfnHgjRJ6qh4PU0b4WlG_fgpdyproYBlYT2v0jHwrSNxWFqAnYAJTUspw_RYPllGlomvyK8DlCuZPn-To1RnYXe4ZOp2nM-9oq6QEiZxCuE3BWUHBOV_De22Vz3Tm/s1600/Yabetz.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 381px; height: 371px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiapDl5FD9zqpW4BkSMfnHgjRJ6qh4PU0b4WlG_fgpdyproYBlYT2v0jHwrSNxWFqAnYAJTUspw_RYPllGlomvyK8DlCuZPn-To1RnYXe4ZOp2nM-9oq6QEiZxCuE3BWUHBOV_De22Vz3Tm/s400/Yabetz.jpg" alt="" id="BLOGGER_PHOTO_ID_5460440248942958146" border="0" /></a><br /><div style="text-align: justify;">Rabbi Yaakov Emden, Yisrael Ben-Tzevi (The YaBeTz) was an amazingly outspoken scholar. During the 1700's he defended Israel from the teachings of Shabbtai Zvi and encouraged the support of the Christian community. Today his letter, <span style="font-style: italic;">Seder Olam Rabbah Vezuta</span> stands as a testimony of rabbinic support for a Torah faithful reading of our Besorot and the letters of the apostles. Below I have included links to other blogs and articles related to The YaBeTz and his writings. There is a portrait on <a href="http://en.wikipedia.org/wiki/Jacob_Emden">Wikipedia </a>that is labeled "Jacob Emden," but I believe this is actually an image of his father <i>Chacham Tzvi Ashkenazi.</i>Above is a picture of Rabbi Emden's grave stone in the <span style="font-style: italic;">Altona</span> borough of Hamburg. <i> </i><br /></div><div style="text-align: justify;"><br /><div style="text-align: center; font-weight: bold;">Seder Olam Rabbah Vezuta<br /></div><br />"For it is recognized that also the Nazarene and his disciples, especially Paul, warned concerning the Torah of the Israelites, to which all the circumcised are tied. And if they are truly Christians, they will observe their faith with truth, and not allow within their boundary this new unfit Messiah Shabbetai Zevi who came to destroy the earth.<br /><br />But truly even according to the writers of the Gospels, a Jew is not permitted to leave his Torah, for Paul wrote in his letter to the Galatians (Gal. 5) "I, Paul, say to you that if you receive circumcision, the Messiah will do you no good at all. You can take it from me that every man who receives circumcision is under obligation to keep the entire Torah." Again because of this he admonished in a letter to the Corinthians (1 Cor. 7) that the circumcised should not remove the marks of circumcision, nor should the uncircumcised circumcise themselves.<br /><br />Many have asked that Paul appears to contradict himself here. In the Acts of the Apostles (Acts 16), it is mentioned that Paul circumcised his disciple Timothy. And they found this very puzzling, for this act seems to contradict the later text which seems to indicate that he considered circumcision a temporary commandment until the Messiahs arrival; but this took place after the time of the Nazarene! Therefore you must realize--and accept the truth from him who speaks it-- that we see clearly here that the Nazarene and his Apostles did not wish to destroy the Torah from Israel, God forbid; for it is written so in Matthew (Mt. 5), the Nazarene having said, "Do not suppose that I have come to abolish the Torah. I did not come to abolish, but to fulfill. I tell you this: So long as heaven and earth endure, not a letter, not a stroke, will disappear from the Torah until it is achieved. If any man therefore sets aside even the least of the Torahs demands, and teaches others to do the same, he will have the lowest place in the Kingdom of Heaven, whereas anyone who keeps the Torah, and teaches others so, will stand high in the Kingdom of Heaven." This is also recorded in Luke (Lk. 16). It is therefore exceedingly clear that the Nazarene never dreamed of destroying the Torah.<br /><br />We similarly find Paul, his disciple, in a letter to the Corinthians (1 Cor. 5), accusing them of fornication, and condemning one who had lived with his fathers wife. You may therefore understand that Paul doesnt contradict himself because of his circumcision of Timothy, for the latter was the son of a Jewish mother and a Gentile father (Acts 16), and Paul was a scholar, an attendant of Rabban Gamaliel the Elder, well-versed in the laws of the Torah. He knew that the child of a Jewish mother is considered a full Jew, even if the father should be a Gentile, as is written in the Talmud and Codes. He therefore acted entirely in accordance with the Halakha by circumcising Timothy. This would be in line with his position that all should remain within their own faith (1 Cor. 7). Timothy, born of a Jewish mother, had the law of a Jew, and had to be circumcised, just as he was enjoined to observe all commandments of the Torah (Pauls condemnation of the man who lived with his stepmother is similarly understandable, as such an act is also forbidden to Noahides), for all who are circumcised are bound by all the commandments. This provides a satisfactory reply to the question.<br /><br />This will also solve the apparent contradictions in the Nazarenes own statements. Christian scholars have assumed from certain passages in the Gospels that he wished to give a new Torah to take the place of the Torah of Moses. How could he then have said explicitly that he comes only to fulfill it? But it is as I have said earlier--that the writers of the Gospels never meant to say that the Nazarene came to abolish Judaism, but only that he came to establish a religion for the Gentiles from that time onward. Nor was it new, but actually ancient; they being the Seven Commandments of the Sons of Noah, which were forgotten. The Apostles of the Nazarene then established them anew. However, those born as Jews, or circumcised as converts to Judaism (Ex. 12:49; one law shall be to him that is home-born, and unto the stranger) are obligated to observe all commandments of the Torah without exception.<br /><br />But for the Gentiles he reserved the Seven Commandments which they have always been obligated to fulfill. It is for that reason that they were forbidden pollutions of idols, fornication, blood, and things strangled (Acts 15). They also forbade them circumcision and the Sabbath. All of this was in accord with the law and custom of our Torah, as expounded by our Sages, the true transmitters from Moses at Sinai. It was they who sat upon his seat (as the Nazarene himself attested [Mt. 23]). It was they (the Sages or Pharisees) who said that it is forbidden to circumcise a Gentile who does not accept upon himself the yoke of (all) the commandments. The Sages likewise said that the Gentile is enjoined not (fully) to observe the Sabbath. The Apostles of the Nazarene therefore chose for those Gentiles who do not enter the Jewish faith that instead of circumcision they should practice immersion (for truly immersion is also a condition of full conversion), and a commemoration of the Sabbath was made for them on Sunday. -- But the Nazarene and his Apostles observed the Sabbath and circumcision as mentioned earlier, for they were born as Jews. They observed the Torah fully, until after a period of time a few of them decided to give up the Torah among themselves completely. They said that its observance was too difficult for them and agreed to remove its yoke from their necks (Acts 15).<br /><br />But even here they did correctly as far as the Gentiles were concerned, for they were not commanded to observe it. Nor is it proper to make it difficult for them, since they did not receive (accept?) the Torah and are not enjoined to ob serve the 613 commandments. However, it is completely different as far as the Jews are concerned, for they became obligated to fulfill the Torah because God delivered them from the iron furnace (Egypt) to be the people of his possession. Therefore they and their children became subject to it forever. This, their covenant, will not be forgotten from their mouths, nor be discontinued from their children. For it they have given their lives throughout the generations, as the Psalmist has recorded (Ps. 44:18): All this is come upon us; yet have we not forgotten Thee, neither have we been false to Thy covenant.<br /><br />Certainly, therefore, there is no doubt that one who seeks truth will agree with our thesis, that the Nazarene and his Apostles never meant to abolish the Torah of Moses from one who was born a Jew. Likewise did Paul write in his letter to the Corinthians (1 Cor. 7) that each should adhere to the faith in which each was called. They therefore acted in accordance with the Torah by forbidding circumcision to Gentiles, according to the Halakha, as it is forbidden to one who does not accept the yoke of the commandments. They knew that it would be too difficult for the Gentiles to observe the Torah of Moses. They therefore forbade them to circumcise, and it would suffice that they observe the Seven Noahide Commandments, as commanded upon them through the Halakha from Moses at Sinai.<br /><br />It is therefore a habitual saying of mine (not as a hypocritical flatterer, God forbid, for I am of the faithful believers of Israel, and I know well that the remnant of Israel will not speak falsehood, nor will their mouths contain a deceitful tongue) that the Nazarene brought about a double kindness in the world. On the one hand, he strengthened the Torah of Moses majestically, as mentioned earlier, and not one of our Sages spoke out more emphatically concerning the immutability of the Torah. And on the other hand, he did much good for the Gentiles (provided they do not turn about his intent as they please, as some foolish ones have done because they did not fully understand the intent of the authors of the Gospels. I have recently seen someone publish a book, and he had no idea about what he was writing. For if he had understood the subject, he would have kept his silence and not wasted the paper and ink. There are also found among us foolish scholars who know not their right from their left in the Written and Oral Torahs and cause the people to err with their pompous pronouncements. But there are true scholars among the Christians, just as there are the chosen few among Torah scholars; and there are few of the truly great.) by doing away with idolatry and removing the images from their midst. He obligated them with the Seven Commandments so that they should not be as the beasts of the field. He also bestowed upon them ethical ways, and in this respect he was much more stringent with them than the Torah of Moses, as is well-known. This in itself was most proper, as it is the correct way to acquire ethical practices, as the philosopher (Maimonides) mentioned. We have written similarly in our Siddur. However, it is not necessary to impose upon Jews such extreme ethical practices, since they have been obligated to the yoke of Torah, which weakens the strength of the (evil) inclination without it. They have taken the oath at Sinai and are already trained in proper practice and nature. These are clear words that will not be rejected by a clear-thinking person.<br /><br />If certain Christians who consider themselves scholars would understand this secret, who believe that they are commanded to abolish the Torah of Moses from the seed of Israel, they would not engage in such foolishness. The people listen to their self-conceived words, something which was never intended by the writers of the Gospels. Quite the opposite, they have written clearly that they intended the contrary.<br /><br />Because of these errant scholars, hatred has increased toward the Jews who are blameless of any guilt and proceed innocently to observe their Torah with all their heart, imbued with the fear of God. They should instead bring their people to love the ancient Children of Israel who remain loyal to their God, as indeed commanded to Christians by their original teachers.<br /><br />They even said to love ones enemies. How much more so to us! In the name of heaven, we are your brothers! One God has created us all. Why should they abuse us because we are joined to the commandments of God, to which we are tied with the ropes of his love? We do this not to enjoy the pleasures of the (evil) inclination and emptiness of a passing world. For truly (Ps. 44) we have become a byword among the nations, and with all this (ibid.). In God have we gloried all the day, and we will give thanks unto Thy name for ever. We pray for the good of the entire world, and especially for the benefit of these lands in which we reside, protecting us and our observance of the Torah...<br /><br />You, members of the Christian faith, how good and pleasant it might be if you will observe that which was commanded to you by your first teachers; how wonderful is your share if you will assist the Jews in the observance of their Torah. You will truly receive reward as if you had fulfilled it yourselves-for the one who helps others to observe is greater than one who observes but does not help others to do so--even though you only observe the Seven Commandments. I have written similarly in my pleasant work Torat Ha-Kenaot-- that the Jew who observes the Torah, but doesnt support it, is considered among the cursed; and the Gentile who does not observe the 613 commandments, but supports it, is considered among the blessed."<br /><br />Translated by Harvey Falk. Selection of "Jesus the Pharisee, A New Look at the Jewishness of Jesus", by Harvey Falk, 1985<br /><a href="http://www.chabad.org/library/article_cdo/aid/112038/jewish/Rabbi-Jacob-Emden.htm"><br />Chabad: Gallery of Our Great</a><br /><a href="http://www.google.com/imgres?imgurl=https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEin5TxmmfTlWtzqANt66dT6cf8vxmO_WrOEfUYXU9zWJ0BGEv0F3hK-62WPNidx9R5XnnLEgacc6Ts9lk-1p-_dpa9-HBb1K4wbY_G3jRf2xxRYEgZ1SREbyqib5Uv1sjMH5pqnlb7et_0/s400/Emden.jpg&imgrefurl=http://aronbengilad.blogspot.com/2007/02/seder-olam-rabbah-vezuta.html&usg=__kvZNctGApFFno86HIA3qbXNNmEM=&h=400&w=273&sz=17&hl=en&start=6&sig2=TzcBH-xNezfaaSexbN435A&itbs=1&tbnid=-VxS9Vf5XFahBM:&tbnh=124&tbnw=85&prev=/images%3Fq%3Dzvi%2Bashkenazi%26hl%3Den%26client%3Dfirefox-a%26rls%3Dorg.mozilla:en-US:official%26gbv%3D2%26tbs%3Disch:1&ei=S0vHS-fhNJCKngOglozMDA">A Catholic Jew Pontificates</a><br /><a href="http://www.auburn.edu/%7Eallenkc/falk1a.html">Jacob Emden's Views on Christianity</a><br /></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8783622974101037827.post-57358812827681607682010-04-07T21:30:00.000-07:002010-04-07T21:30:53.077-07:00Chayei HaMetim, The Living Dead<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfnFMKGLMZZ-CNB35A6XlRylG1w_BxNGlQ8YxGH9jDKGt-PD4J396PkDwxDqz33k6fQohr7gXvdfTcgBLpWOCSfaVV1Jh69MQTbNOpsuxRAU37q_oDp2I-z5-zPrRKHqecU7VaN1fnb5iq/s1600/Jewish+Aron.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 240px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfnFMKGLMZZ-CNB35A6XlRylG1w_BxNGlQ8YxGH9jDKGt-PD4J396PkDwxDqz33k6fQohr7gXvdfTcgBLpWOCSfaVV1Jh69MQTbNOpsuxRAU37q_oDp2I-z5-zPrRKHqecU7VaN1fnb5iq/s320/Jewish+Aron.jpg" alt="" id="BLOGGER_PHOTO_ID_5457619108879286002" border="0" /></a><span style="font-weight: bold;font-family:arial;" >How can we understand Paul’s statement that chasidei Yeshua are not “under the Torah?”</span><br /><div style="text-align: justify;"><br /><div style="text-align: left;"><span style="font-family:arial;">Every Jew is born under the Torah. It’s the blueprint of the world and a guide for every man alive. From the outside, the idea that the followers of Mashiach are somehow no longer living under the Torah is a difficult concept, in fact, it’s incomprehensible.</span> <br /></div><span style="font-weight: bold;font-family:arial;" ><br />The dead:</span><br /><br /><span style="font-family:arial;">What from the surface appears apostasy proves itself deep Torah when understood. At death one of the tzitzit is torn from the tallit worn by the deceased rendering the garment invalid and revealing a deep truth. It says in Tehilim “the dead cannot praise HaShem” (Ps. 115:7). We tear the tzitzit of the dead knowing that after death a Jew is no longer bound by the law he spent his life in service to. In death it is neither possible to keep mitzvot nor transgress Torah Law. While the living are under the Torah the dead are no longer held by this holy rule. This is the idea underlying so much of our apostolic text. </span> <span style="font-weight: bold;font-family:arial;" ><br /><br />That You Might Live:</span> <span style="font-family:arial;"><br /><br />When Moshe Rabeinu put the Torah before Yisrael he called it “a blessing and a curse.” He said I put before you “life and death.” (Deu. 30:19) The quality of our interaction with the Torah is entirely conditional. Moses pleaded with his people “chose life that you might live!” Our Sheliach to the nations lamented that all have been found under the Torah’s curse for “there is none righteous, no not one.” (Rom. 3:10) True gospel is this, the knowledge that while the whole of a nation and an entire world has been found lacking, we have in our midst a champion. Having humbled himself even unto death, The Tzaddik Yeshua was faithful to Torah having conquered every temptation and independent desire. Although he was deserving of life, Mashiach was obedient unto death saying “not my will but Yours be done.” (Lk. 22:42) Ultimately, it was in this state of death in which Mashiach was found in a position to receive the blessing of Torah, the life spoken of by Moses. Long after His body had been packed in 100 pounds of spice and had grown cold in the grave Mashiach opened his eyes. The Tzaddik, our King-Mashiach was proven the divine son through His resurrection which was the reception of Torah blessing. (Rom. 1:4) You see, Yeshua was given life because he kept the Torah. </span> <span style="font-weight: bold;font-family:arial;" ><br /><br />Attachment to the Tzaddik:</span><br /><br /><span style="font-family:arial;">Confronted with the reality of our own transgression we are called to make a cheshbon hanefesh, an accounting of the soul. Aware of the Torah’s high calling we are left standing before our Creator with the realization that we do not deserve this life. A true Chasid of Mashiach is one whom has already judged himself unworthy turning over his own life; accepting the wages of his transgression he dies unto himself. Knowing that the dead cannot perform mitzvot, chasidei Yeshua relinquish any merit derived through the performance of the commandments and recognize any good works as truly not their own but belonging to and a manifestation of the risen Mashiach alive within them. As Paul says “It is no longer I who live but Mashiach in me.” (Gal. 2:20) The process of dieing to the self is a nullification of ones sense of independence from the Tzaddik which is ultimately understood as oneness with the divine essence; as it is written “We are one; I in them and You in Me." (Jn. 17:23) Inasmuch as He is the rightful recipient, it is through our attachment to the Tzaddik that we now know and experience the Torah’s blessing, which is life everlasting. So then, the followers of Mashiach are no longer under the law in the sense that we are called "dead." However, because the Tzaddik is now living in us our lives should express his own. (Rom. 6:1)This is a delicate concept and should be learned carefully. </span></div>Unknownnoreply@blogger.com6tag:blogger.com,1999:blog-8783622974101037827.post-65171027243078718162010-04-07T12:07:00.000-07:002010-04-07T12:40:32.093-07:00Borrowed Gear<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEheB_yFrWDzMOjVIJGPwq1x5FSoecQ1NZWxlAc_N3ok1DfXFGSOvESdjVAO_UV9FJvYu-2Mt_jsYSY_Bn4yrL39K-vhzQCF8pmT-C2f8-Jcu3dvYZRYG8mM6en8AXKu1I1drdVAepPtci-P/s1600/browsing_missal.gif"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 293px; height: 240px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEheB_yFrWDzMOjVIJGPwq1x5FSoecQ1NZWxlAc_N3ok1DfXFGSOvESdjVAO_UV9FJvYu-2Mt_jsYSY_Bn4yrL39K-vhzQCF8pmT-C2f8-Jcu3dvYZRYG8mM6en8AXKu1I1drdVAepPtci-P/s400/browsing_missal.gif" border="0" alt=""id="BLOGGER_PHOTO_ID_5457482395289715026" /></a><br />While searching through used bookstores I sometimes come across an old Catholic Daily Missal. What's great about these little Catholic prayer books is that they may come with a vinyl jacket which is easily removed and transplanted to many similarly sized siddurim. I bought one last night for $2 and its jacket fits my siddur like a glove. Another nice bit of book equipment you can lift from a missal is the colored ribbons which are usually tucked between its pages. These are generally not affixed to the binding but to a small plastic card which is tucked into the spine of the book and will suit your siddur nicely. Next time you're constructing a parapet on the roof you'll know just where to find that brachah; its the blue ribbon on p.226.Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-8783622974101037827.post-20445912066485660362010-03-28T23:35:00.000-07:002010-03-28T23:34:38.704-07:00Reading Acts ch. 12 on Pesach<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRIvKEVTlxPDP_ugDMWtdH5p6gkrJeVhwj72sdOoGOuG7K_LST5u1qJLt227qFv8IjTZUgzgfcVSs1YtFoxWcWYViqjslUC5D6R0GOuUiN5U_IjlFIuSlQyE7LezYJbyjzxK_iIl7EpeSd/s1600-h/Kefa+Door.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 149px; height: 234px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRIvKEVTlxPDP_ugDMWtdH5p6gkrJeVhwj72sdOoGOuG7K_LST5u1qJLt227qFv8IjTZUgzgfcVSs1YtFoxWcWYViqjslUC5D6R0GOuUiN5U_IjlFIuSlQyE7LezYJbyjzxK_iIl7EpeSd/s320/Kefa+Door.jpg" alt="" id="BLOGGER_PHOTO_ID_5319181527238828994" border="0" /></a>On Passover we drink four cups of wine recognizing the removal of four <span style="font-style: italic;">klippot </span>or husks...layers of restraint which were broken through our exodus from Mitzraim. Athough Kefa had been kept under guard by "four squads fo four soldiers", we read of his meraculous deliverance durring the chag. Below I have included a reading from our family's Haggadah. Feel free to print this short piece and read it during your seder or elabarate on its content during a group study. <br /></div><div style="text-align: justify;"><br />It happened once that Shimon Kefa found himself in prison during Pesach. His experience intentionally resembles that of Israel in Egypt.<br /><br />Four squads of four soldiers each guarded his cell. Kefa was restrained, and slept on the floor between two of the soldiers. Suddenly, an angel of H<span style="font-size:85%;">ASHEM</span> appeared next to him and the cell became filled with a bright light. (This recalls the light that filled the homes of the Israelites in Egypt when H<span style="font-size:85%;">ASHEM</span> smote Egypt with darkness [Choshech].) The angel then struck Kefa on the side saying, “quickly get up!” At the same moment the angel spoke, shackles fell from Kefa’s hands. The angel said to him, “Get dressed and put your sandals on your feet.” As Kefa dressed the angel also commanded him, “Put on your cloak and follow me.” Before our ancestors fled Egypt they were instructed with similar words. They were commanded to eat the Pesach in Egypt fully dressed, with sandals on their feet.<br /><br />Kefa followed the angel, but believed he was dreaming. The angel escorted Kefa past two guards until they came to an iron gate that led into the city. As they approached the gate it opened by itself. (This incident reminds us of the sea of reeds that parted before the sons of Israel.)<br /><br />Although, as free men and women we conduct the seder in a reclining position, we learn from Kefa’s encounter with the angel that in times of oppression we should expect a quick deliverance. One who expects redemption wears his sandals even as he sleeps. Kefa was not expecting salvation; it was for this reason the angel struck him.<br /><br />The season of Pesach not only held redemptive power for the generaion of the exodus but exists to free those held captive in all generations.<br /></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8783622974101037827.post-9261685143368808572010-03-24T22:32:00.000-07:002010-03-24T22:42:06.292-07:00Kabbetz West<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiREEUzOl4dxjLHSln7X6neV4XlSOZB9mVg6L8eRvRV1s93KMqUW1KANyEkNckWKagE513CZTP3qJl44ftqCDy2M8RUmz2E2SAj8IRYUYWmfFxziecCY0fEQzH5PAeNzUUkpkIsjqDcgm8Y/s1600/blog+kabz.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 400px; height: 187px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiREEUzOl4dxjLHSln7X6neV4XlSOZB9mVg6L8eRvRV1s93KMqUW1KANyEkNckWKagE513CZTP3qJl44ftqCDy2M8RUmz2E2SAj8IRYUYWmfFxziecCY0fEQzH5PAeNzUUkpkIsjqDcgm8Y/s400/blog+kabz.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5452441081919352226" /></a>Kabbetz, the UMJC’s regional gathering of twenties and thirties was really a great experience for the Seattle Jewish messianic community. This was a West Coast event, but young people traveled from all over to attend. Friday evening our rabbi, Jason Forbes, discussed an “open source” model for sharing our energy, thoughts, and talents for the purpose of building our community. On shabbos morning, a guest speaker, Rabbi Jason Sobel, inspired our community to practice a Jewish faith that could transform the world around us through the tangible experience of healing and real encounters with the divine. We davvened and ate continuously, which made for a very full weekend. Sunday morning we discussed further ways to create authentic community in our movement before riding the light rail from Synagogue Beit Hashofar into down town Seattle to sip some coffee and tour the Pike Place Market. Thank you to every one involved and a big yasher koach (especially to the kitchen crew)!Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-8783622974101037827.post-46072904006396277622010-03-16T10:08:00.000-07:002010-03-16T10:24:17.783-07:00Rav Ariel Cohen AlloroJeff provided a really nice link, thanks bra. <br /><br /><object width="425" height="344"><param name="movie" value="http://www.youtube-nocookie.com/v/z-B0_Nnuh6I&hl=en_US&fs=1&rel=0&color1=0x3a3a3a&color2=0x999999"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube-nocookie.com/v/z-B0_Nnuh6I&hl=en_US&fs=1&rel=0&color1=0x3a3a3a&color2=0x999999" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8783622974101037827.post-86086760949946927712010-03-15T23:10:00.000-07:002010-03-15T23:35:12.037-07:00Got Eucharist?<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNJ3xSn3TYqal7s4NMigfvpC0WlCt7qtscoDwRdOL9dpGBAG6Ew2YAawidN_deEN-CSIZGFDzrkjFwgpx9RlrZ4hT1MLi-7soGqtWeH36F92K024ldAcd-ULUth61Vb4PC0TllGZFIETrz/s1600-h/jewish-food.jpg"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 165px; height: 200px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNJ3xSn3TYqal7s4NMigfvpC0WlCt7qtscoDwRdOL9dpGBAG6Ew2YAawidN_deEN-CSIZGFDzrkjFwgpx9RlrZ4hT1MLi-7soGqtWeH36F92K024ldAcd-ULUth61Vb4PC0TllGZFIETrz/s200/jewish-food.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5449113494685628866" /></a> Recently <a href="http://judeoxian.wordpress.com/2010/03/15/the-eucharist-and-messianic-judaism-part4">Seth</a> has been posting on the topic of Eucharist. In his posts he rightly defended his opinion that while the first Eucharist my have been taken in connection with Passover it need not be limited to that setting as is the practice among many messianic communities. I enjoyed reading what he had to say and thought that I would add my thoughts here on The Emergent Observer. <br /><br />The word Eucharist is derived from the Greek εὐχαριστία, meaning thanksgiving. Eucharist then is a reference to the brachah (benediction) and not the bread. While most people would assume that a Eucharistic rite has not been present within Jewish tradition since the days of the Jewish apostles I would like to challenge that notion to some extent by presenting current and living customs surrounding the Jewish meal experience as a very real kind of Eucharist. This will be a short and simple (and very idealistic) walk through the meal, something to think about. <br /><br />Since the time of the Temple’s destruction rabbinic writings have described the table of a Jewish home as a very real kind of alter (Berachot 10b). As an extension of this, bread upon the table has come to reflect the redeeming sacrifice. In Jewish thought the ingesting of food is not actually considered a meal (seudah) without bread. Before any observant Jew eats bread he or she must wash with a keli (washing vessel) as is required by Jewish law. It must be understood that through this custom this holy Jew is, very much, being compared to the priests which once washed in the Temple. Rabbi Elimelech of Lizensk explained that before washing in preparation for bread one should recite a prayer of repentance composed by Rabbeinu Yonah (p. 229, Jewish <a href="http://www.amazon.com/Jewish-Spiritual-Practices-Yitzhak-Buxbaum/dp/1568212062">Spiritual Practices</a>). <br /><br /><span style="font-weight:bold;">Rabbeinu Yonah’s Prayer Of The Repentant:</span><br /><br />(From <a href="http://dafyomireview.com/article.php?docid=287">Yesod ha-Tshuvah</a>, translated by Rabbi Yosef Peretz)<br /><br /><blockquote>Please G-d, I have sinned and transgressed, (and such and such I did) from the day I came to the land until this very day. And now, my heart has moved me and my spirit has pressed me to return to You in truth and with a good and complete heart, with all my heart, soul, and meodi (everything precious to me), and to admit and drop (my bad ways), to cast away from myself all my sins and to make for myself a new heart and a new spirit, and to be meticulous and careful in Your yira (fear, in order not to return to sin). And You H-shem, my G-d, who opens His hand with teshuva and helps those who come to purify. Open Your hand and receive me with complete teshuva before You. And help me to strengthen in Your yira. And help me against the Satan who wages war with me with cunning strategies and seeks my soul to destroy me, that he should not rule over me. And distance him from my 248 limbs and cast him to the depths of the sea and thwart him in order that he not stand on my right to accuse me. And do that I should go in Your laws, and remove this heart of stone from me and give me a heart of flesh. <br />Please H-shem, my G-d, listen to the prayer of Your servant and to his supplications and receive my teshuva. And do not let any sin prevent my prayer and teshuva, and there should be before Your holy throne, straight defenders to defend me and to bring my prayer before You. And if in my many and great sins, there is noone to defend me, make an opening from under Your throne of glory, and receive my teshuva, that I should not return empty from before You. Because You listen to prayer.</blockquote><br />It is explained that the righteous eat in love and holy fear of G-d as if in prayer (p.18, Darkei Tzedek). After eating bread we recite Birkat Hamazon, the grace after meals, as its written: "When you have eaten and are satisfied, you shall bless Hashem your G-d for the good land which he gave you". (Due. 8:10) When three or more people are present this is done in a somewhat more elaborate fashion. Those in attendance are given a formal invitation (zimmun) to participate. The leader holds in the palm of his right hand a full cup of wine. The cup is elevated off the table making a connection to the passage from Psalms, “I will lift the Cup of Salvations and I shall call on Hashem.” In conclusion of the Birkat Hamazon the leader makes the preliminary blessing over wine and drinks from the cup. This is ritual is described in detail by the Zohar. Please notice in the text given below that the Zohar, like Paul, refers to the cup as “the cup of blessing.” <br /><br /><span style="font-weight:bold;">Soncino Zohar, Bereshit, Section 1, Page 250a, b:</span><br /><br /><blockquote>“Rab Hamnuna the Elder would not allow anyone else to take the cup of blessing, but he himself took it in his two hands and said the blessing. We have affirmed that the cup should be taken in the right hand, and not in the left. It is called "cup of salvations—Kos Yeshuot" (Ps. CXVI, 13), because through it blessings are drawn from the supernal salvations, and in it is collected the supernal wine. Also, the table over which the blessing is said should not be devoid of both bread and wine. The Community of Israel is called "cup of blessing", and therefore the cup should be raised both by the right hand and the left hand, so as to be set between. It should be filled with wine, because of the wine of the Torah which issues from the future world. There is a mystic allusion in this cup of blessing to the holy chariot (vehicle for the divine Presence). The right and left hands correspond to the north and south, between which is "the couch of Solomon". He who says the blessing should fix his eye upon the cup to bless it with four blessings. Thus the cup contains the emblem of faith, north, south, east, and west, and so the holy chariot. There should be bread on the table in order that the lower bread may be blessed, and the "bread of poverty" may become the "bread of luxury". In this way the Community of Israel will be blessed in all four directions, above and below-above by the Bread of Blessing and the Cup of Blessing through which King David is joined to the patriarchs, and below, that bread should never be lacking from the Israelite's table.”</blockquote><br />And it was right there in the tradition all along, we didn't need to change a thing. The Jewish meal is a real Eucharist all we need is the kavanah.Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-8783622974101037827.post-5762243765951553232010-02-08T20:42:00.000-08:002010-02-08T20:44:52.603-08:00Rav Ariel Cohen Alloro<object width="425" height="344"><param name="movie" value="http://www.youtube.com/v/xovXMCvk0Q0&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/xovXMCvk0Q0&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object><br /><br />Thanks for posting it Kenneth CarterUnknownnoreply@blogger.com36tag:blogger.com,1999:blog-8783622974101037827.post-20867582031048741402010-01-04T22:32:00.001-08:002010-01-04T23:25:12.031-08:00Kabbetz In Seattle<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOu-VdXF-mp-teUNxOOADE7xMqyaKjpVoyEk1mJHB7d4uFDHSXMxJAg__3Lea3FHmrEXKsoxHy1VaksRmFUSwPT9dMQTB4vqBFlTgrpF2Cf-ezozqCoPZLgMfyodRjjxo2vqC3JJu1mzP8/s1600-h/Kabbetz+Seattle+.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 400px; height: 100px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOu-VdXF-mp-teUNxOOADE7xMqyaKjpVoyEk1mJHB7d4uFDHSXMxJAg__3Lea3FHmrEXKsoxHy1VaksRmFUSwPT9dMQTB4vqBFlTgrpF2Cf-ezozqCoPZLgMfyodRjjxo2vqC3JJu1mzP8/s400/Kabbetz+Seattle+.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5423140457506965858" /></a><br />For the first time ever <span style="font-style:italic;">Kabbetz</span>, the Union’s regional conference of twenties and thirties, is gathering in Seattle, WA! Our committee chairperson has been working overtime from the Kabbetz base camp in Los Angeles to make sure this West coast gathering is a success. The poster printed to promote this event reads, “Yibaneh HaMikdash: Building our Community,” and with that in mind this weekend promises to be a real opportunity for connection. <br /><br />Affordable accommodations are being set aside at the Red Lion Hotel in South Seattle just minutes away from our host congregation, <a href="http://www.shofar.org">Beit Hashofar</a>. Synagogue Beit Hashofar is the oldest Messianic Jewish synagogue in the Northwest and one of the most beautiful small shuls in the Seattle area. Registration information will be available shortly, until then look for <a href="http://www.cheaptickets.com">cheep tickets</a> and brush up on your Japanese <a href="http://www.youtube.com/watch?v=b5AWQ5aBjgE">T-shirt folding</a> techniques. I can’t wait to see you there! <br /><span style="font-style:italic;"></span>Unknownnoreply@blogger.com6tag:blogger.com,1999:blog-8783622974101037827.post-59474098296713224332010-01-03T19:52:00.000-08:002010-01-04T22:50:59.139-08:00Tu BeShvat, A Return to The Garden<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh6pghWvPLaLYz0bh1jv7uRdQUNlmsOCsnTk-ihnHZvFSwj8ulwMGqxORP0IBo7FLHhsDUHs3Vlqb514uMqUrVe8J5ZkVC9BylbLTw-qscZHJnged1FyZQ5UopOnNOLboRAyOvSRUtpD3kV/s1600-h/994457_apple.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 202px; height: 174px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh6pghWvPLaLYz0bh1jv7uRdQUNlmsOCsnTk-ihnHZvFSwj8ulwMGqxORP0IBo7FLHhsDUHs3Vlqb514uMqUrVe8J5ZkVC9BylbLTw-qscZHJnged1FyZQ5UopOnNOLboRAyOvSRUtpD3kV/s320/994457_apple.jpg" alt="" id="BLOGGER_PHOTO_ID_5420504921500911602" border="0" /></a>This year Tu BeShvat (Shevat 15) comes to us on the night of January 29, 2010. This is the Jewish "New Year for Trees." Marking much more than the growing cycle of the forest and orchard, this small holiday is filled with profound intention. With four cups of wine ranging from white to red we reflect upon the four seasons of the year and four worlds of tradition. We also consume various kind of nuts and fruits. All of this speaks of a return to the Garden of Eden and a connection to The Tree of Life. Below I have included a short reflection for the holiday.<br /></div><div style="text-align: justify;"><br /><span style="font-weight: bold;">A Return to The Garden</span><br /><br />In The Garden, Adam Harishon (the first man) ate fruit and was satisfied from the trees of <span style="font-style: italic;">Pardes</span>, the orchard (Aramaic). There, trees blossomed in an endless springtime season. Sustenance was found with the extension of an arm. Adam plucked sweetbread from leafy branches and lived in a state of total sheleimut—wholeness.<br /><br />This was life as it was before man took from the forbidden tree, before exile, nakedness, thorns and the sweat of the brow—before death. In the beginning, Adam had been placed as a gardener east of Eden (Bereishit 2:15). He knew every tree of the field, including the location of the Tree of Life, his antidote and hope. Had Hashem not placed two obstructing angels before his path Adam would have undoubtedly raced to embrace its branches.<br /><br />The text of our Tu BeShvat Seder is called a “tikkun.” The word means correction and reflects the intended purpose of the seder. Through the ingesting of symbolic foods, the sensitive observer intends to connect to, and participate in, a process of spiritual repair, opening the gates to the Tree of Life.<br /><br />The B"CH reveals Mashiach’s role as Adam Hasheini (the second man). He is the True Tzaddik, performing acts of Tikkun. The “second Adam” is able to uncover the path to Gan Eden. Throughout the pages of our Besorot, Yeshua retraces the steps of Adam, reconnecting humanity to its source.<br /><br />As if to rewind the ancient story, Yeshua’s suffering is intentionally portrayed as a reversal of our Genesis narrative. Before giving his life, a crown of thorns was placed upon the Tzaddik’s brow (Yo. 19:2). We can only wonder if he didn’t whisper the words, “Thorns and thistles shall the earth sprout for you,” and “By the sweat of your brow shall you eat…” That Yeshua was led beyond the walls of the holy city easily evokes the memory of an original exile beyond the bounds of paradise. Our scripture informs that Yeshua was returned to the original state of mankind, being stripped naked, his garments being stolen by wicked men (Mat 27:33-36). After eating the fruit, Adam was given garments with which to cover himself. Here we see The Tzaddik being stripped and exposed. Then, to use the language of Shimon bar Yonah; “Yeshua bore our transgressions, being hanged on a <span style="font-style: italic;">tree</span>” (1 Kefa 2:24). As the Mashiach nears death, our text becomes clear and even obvious. Having been crucified beside a repentant transgressor, Yeshua turned and said to the man, “Today you will be with me in <span style="font-style: italic;">Pardes</span>, in The Orchard of The Garden (Luke 23:43).” After the death of Mashiach, tzaddikim from Jerusalem requested his body. They wrapped and packed the body in one-hundred pounds of fragrant spices; it was placed in a grave hidden in a garden.<br /><br />Miriam Magdala came and stood outside the kever (tomb); looking inside she saw two angels guarding the place where Mashiach’s body had been. Believing that these angels were simply men, she began franticly searching for Yeshua’s body in the garden. Our besorah recalls that as Miriam, with tear streaked face, turned about the garden she actually saw Yeshua standing in its midst, but took him for “the gardener.” The language used is intentional. Here Mashiach returns to the garden to reclaim the life of humanity in His own resurrection. Yeshua is the gardener—the second Adam. The image created in the text of our besorah is that of a man and a woman standing in a garden. Finally, with the ascent of Mashiach, on the fortieth day of the Omer, we witness a true return to The Garden—The Orchard.<br /></div>Unknownnoreply@blogger.com12tag:blogger.com,1999:blog-8783622974101037827.post-16743523974384604332009-12-28T19:56:00.000-08:002009-12-30T12:36:20.816-08:00Chief Rabbi of Efrat<object height="344" width="425"><param name="movie" value="http://www.youtube.com/v/kscCIQCyMdQ&color1=0xb1b1b1&color2=0xcfcfcf&hl=en_US&feature=player_embedded&fs=1"><param name="allowFullScreen" value="true"><param name="allowScriptAccess" value="always"><embed src="http://www.youtube.com/v/kscCIQCyMdQ&color1=0xb1b1b1&color2=0xcfcfcf&hl=en_US&feature=player_embedded&fs=1" type="application/x-shockwave-flash" allowfullscreen="true" allowscriptaccess="always" height="344" width="425"></embed></object><br /><br />This video was found at <a href="http://messianicsfortorah.wordpress.com">Messianics for Torah</a>, follow the link to see other great articles including more thoughts regarding this RabbiUnknownnoreply@blogger.com0tag:blogger.com,1999:blog-8783622974101037827.post-42880236593078029662009-07-19T01:02:00.000-07:002009-07-19T01:21:13.311-07:00Av 1, Yahrtzeit of R' Paul Philip Levertoff OB"M<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGs7KorJxzUhd3bFz_sTsus2vhhfBzrK7Q4dZq1ivicIC48iWUUoHm0jYiRQjrM_ANGeMKmBw4ymv_610TdnYATn7j4It5TUF7NmR-xJlMH9SYxWAz69j9mimNNztVAxPZYaMJawtFqMZU/s1600-h/RPPLOBM.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 223px; height: 230px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGs7KorJxzUhd3bFz_sTsus2vhhfBzrK7Q4dZq1ivicIC48iWUUoHm0jYiRQjrM_ANGeMKmBw4ymv_610TdnYATn7j4It5TUF7NmR-xJlMH9SYxWAz69j9mimNNztVAxPZYaMJawtFqMZU/s320/RPPLOBM.jpg" alt="" id="BLOGGER_PHOTO_ID_5360080308396644834" border="0" /></a> Tuesday night July 21, 2009 corresponds the 1st of the Hebrew month of Av. This date marks a yahrtzeit (anniversary of death) for R’ Paul Philip Levertoff (Feivel Levtov) OB”M. It is very important to observe the yahrtzeit of our Rabbi at this time in the lighting of a candle and in the learning of his work <a href="http://ffoz.com/index.php?target=categories&category_id=61">Love and the Messianic Age</a>. This is a very meaningful time inasmuch as it not only marks the time of our Rabbi's passing but also that of Aharon HaKohen and begins our 9 day reflection approching the rememberance of the destruction of the Holy Temple. He was both a priest and a house for the divine presence. He remains an inspiration.<br /></div>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-8783622974101037827.post-59995361332852061282009-07-01T10:20:00.000-07:002009-07-06T01:06:29.780-07:00Tisha B'Av, For Malki<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGrcEgDv019QWVHD64TEB0GINEbyDy7HZo8tRxppLphMb8zKIAp7IMRGemmIsUPs4axAkgCoLV2VlUsV3hkpRpgpb0NqFRM6GszurQEKX93yn_iSIkPcW309dFUMNaHe0NqrElOg3eCvv9/s1600-h/Tisha+candles.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 200px; height: 300px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGrcEgDv019QWVHD64TEB0GINEbyDy7HZo8tRxppLphMb8zKIAp7IMRGemmIsUPs4axAkgCoLV2VlUsV3hkpRpgpb0NqFRM6GszurQEKX93yn_iSIkPcW309dFUMNaHe0NqrElOg3eCvv9/s320/Tisha+candles.jpg" alt="" id="BLOGGER_PHOTO_ID_5353545722172346722" border="0" /></a><span style="color: rgb(0, 0, 0);font-family:Arial;" >One of the darkest days of the year occurs in the heat of midsummer. Even before the fast of <em>Tisha b’Av</em> (the 9<sup>th</sup> of Av) begins we take up the practices of mourners, ingesting an egg and bread dusted with ash alone in the corner of a room. We are exiles. The aron kodesh is empty; its scrolls have been removed. Candles are lit and passed through the synagogue so that by their light we might sing a dirge. The small flames look like stars in a summer night’s sky. But on this night of lamentation I have a secret, a spark of joy inside. Like the candle illuminating the kinah in front of me, holy lights shine within. They’re the words of Zechariah the prophet, who wrote,<span> “<em>The fast day of the fifth month </em>(Tisha b’Av)<em> will become for the house of Yisrael a day of rejoicing and of happiness</em> (Zechariah 8:19).”Chazal interpret these words as a reference to the birth of Mashiach on the 9<sup>th</sup> of Av.</span> </span> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;">On the surface this might seem to contradict the wide spread tradition that Yeshua was born during Chag Sukkot on the 15<sup>th</sup> of Tishri. However, its my opinion that both dates are correct. There is a lesser known second occasion when Mashiach is said to have been born; it was at his immersion.<span> </span>A voice was heard saying,</span><span style="font-family:Arial;"> “<em>You are my son. Today I have begotten you</em> (Lk. 3:22 codex Bezae).” </span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;"> </span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;">That this event occurred on Tisha b’Av is clear from the context of the account given in our besorot. In the third chapter of Matthew, at the end of a passionate and rage filled speech just before the immersion of Mashiach, Yochanan Hamatbil responds vehemently to a group of Sadducees sent to interrogate him saying, <em>“Now also the axe is laid at the root of the trees. Every tree that does not bring forth good fruit is chopped down and thrown into the fire.”</em> This proclamation which was made in reference to the corruption filled second temple is specific in its imagery and helps to place Yeshua’s immersion within the context of Tisha b’Av.</span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;"> </span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;">With the words “<em>Now also,</em>” Yochanan is comparing the destruction of the second Beit Hamikdash to the first, both of which occurred on the ninth of Av. In Babylon the date of Tisha b’Av was observed as a pagan holiday. Trees were cut into logs to be burned in huge bonfires dedicated to the worship of the sun. When Shlomo Hamelech built the Beit Hamikdash he imported so many cedar trees from the Lebanon, the temple its self was often called “the cedars of Lebanon,” or simply “Lebanon.”<span> </span>In 586 BCE, Babylon chopped down the cedars of the Beit Hamikdash and created an enormous and horrible fire from the temple ruins before driving Judah into exile.</span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;"> </span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;">According to our tradition the destructive quality of Tisha b’Av and its relation to exile is a result of our desire to return to Egypt after having been freed from slavery there. Rather than enter into the Promised Land, Yisrael sought to turn back because of fear (Num. 14:34). As punishment for a lack of trust in G-d, Yisrael was cursed with a forty year exile into the wilderness which began on this day. Hashem decreed that Tisha b’Av would be a day of crying and misfortune. “G-d said, ‘”<em>You wept in vain. I will establish this date for you as a time of real weeping for all generations</em> (Ta’anit 29).’”</span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;"> </span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;">After his immersion, Mashiach was driven by G-d’s spirit into the wilderness. He remained in the desert for forty days, mimicking Yisrael’s wonderings begun on Tisha b’Av. During these days Mashiach ate nothing and performed corrections for the failings of our nation. As Yisrael erred three times in the wilderness, Mashiach was given three tests. The Satan appeared to Yeshua at the apex of his hunger and said, “If you are the son of G-d, command this stone to turn to bread.” Mashiach remembered the carnality of his people when they spoke against Moshe Rabeinu, saying, <em>“</em></span><em><span style="font-family:Arial;">You brought us out into this wilderness to kill us all with hunger (Shemot 16:3).”</span></em><span style="font-family:Arial;"> He refused to eat as an act of tikkun. Answering the Satan, he said, <em>“It is written, man does not live by bread alone, but by every word that comes from<span> </span>G-d’</em> <em>(Mt. 4:3-4).</em> Mashiach’s response to the tempter comes from Devarim, <em>Parashah Ekev</em>, one of the readings used during the seven weeks between Tisha b’Av and Rosh Hashanah.</span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;"> </span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <em><span style="font-family:Arial;"><span> </span></span></em><em><span style="font-family:Arial;"><span> </span></span></em><span style="font-family:Arial;">After Hashem supplied our need for food in the wilderness we began to complain about water and put G-d to the test. The place where this occurred was named </span><strong><span style="font-family:Arial;">מסה</span></strong><span style="font-family:Arial;"> (Massah) and means “test” (Shemot 17:3). Our besorah records that when the Satan attempted to persuade Mashiach to test Hashem he spoke out against the tempter saying, “</span><em><span style="font-family:Arial;">You shall not put Hashem, your G-d, to the test!</span></em><span style="font-family:Arial;">”</span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> </div><p style="text-indent: 0.5in; color: rgb(0, 0, 0); text-align: justify;" class="MsoNormal"> <span style="font-family:Arial;">Before the end of this redemptive journey Mashiach performed one more corrective act on behalf of his people. It is written that “<em>the devil led Yeshua up to a very high mountain, and showed him every kingdom of the world in their magnificence </em>(Matt. 5:8).” The Satan told Mashiach that if he would only prostrate himself before the adversary he would be given <em>“all these.”</em> Again the account is clear in its imagery. It was at the foot of a mountain that Yisrael bowed before a golden calf. In his final act of correction, Mashiach commanded the Satan, “<em>Away, Satan!</em> It is written: <em>‘Hashem your G-d, shall you worship and him alone shall you serve!’</em>” </span> </p><div style="text-align: justify;"> </div><div style="color: rgb(0, 0, 0); text-align: justify;"> </div><div style="text-align: justify;"> <span style="color: rgb(0, 0, 0);font-family:Arial;" >It has been expected from ancient times that Mashiach would be born on Tisha b’Av, many have also held the belief that he would begin his redemptive mission on this day. It was anticipated that Mashiach would transform Tisha b’Av from a day of exile into one of redemption. Yeshua has fulfilled our expectations. His birth through immersion and redemptive forty day trek into the wilderness began on Tisha b’Av, the anniversary of G-d’s having decreed a forty year sentence of wondering upon his nation. It was at his immersion that Yeshua began to take students unto himself. He has been gathering the dispersed of Yisrael ever since. Today we continue to fast on Tisha b’Av knowing that Yisrael remains in partial exile. However, we also conceal a spark of joy, knowing that Mashiach has been born. He has begun to transform exile into redemption.</span></div>Unknownnoreply@blogger.com7tag:blogger.com,1999:blog-8783622974101037827.post-26286704870640829852009-06-22T00:44:00.000-07:002009-06-22T01:12:06.164-07:00<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://ffoz.com/index.php?target=categories&category_id=61"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 250px; height: 293px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxblqKBvcQA05eAE6rTuHbvjyLqVuG1bmUODmX934i1lU_uaRE13yiFWaezSLJAobaM6aIOT6JKDp3uXiNushhNHK275WSca9YP4h5lvq0j0MHNaQaa6PML7LtWcLDVKBwfL1flO8DkQ7j/s320/LATMA+ADD.png" alt="" id="BLOGGER_PHOTO_ID_5350058792910552066" border="0" /></a><a href="http://vineofdavid.org/">Vine of David</a> is a new publisher dedicated to the advancement of a modern messianic movement through the circulation of Jewish texts authored by a forgotten generation of messianic Jewish sages. Obscured by the European holocaust, these texts reveal the thoughts and dreams of both Chasidic and non-Chasidic Orthodox Rabbis who looked forward to a messianic movement and an authentic Jewish expression awakened by work of Yeshua of Nazareth.<br /><div style="text-align: justify;"><br />The first publications of Vine of David include two necessary resources for members of our broad community. The first is a work composed by <a href="http://emergentobserver.blogspot.com/2008/12/i-would-like-to-reflect-on-life-of.html">R’ Paul Philip Levertoff,</a> of blessed memory. This book, <span style="font-style: italic;">Love and the Messianic Age</span>, describes our apostolic teachings as genuine chasidut and reveals a truly messianic Jewish paradigm. This text has been released accompanied by a clear and bold commentary with the ability to open these writings to even those unfamiliar with the ideas presented in the original work.<br /><br />Restore the memory of pre-war messianic luminaries and transform your spiritual life by supporting the precious work of Vine of David.<br /></div>Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-8783622974101037827.post-33442733217018962882009-06-11T23:43:00.000-07:002009-06-12T12:15:07.837-07:00Mary, Mary<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKVMrbwfOJHURsJgiAGi4NT2YcOgflzv8vdOs0Qez8YSxWPXt1KD8PciOFRQ-guvGkwXabKA9iXRcVQIqfd4-R6HZGKwUgHs9rrNKO4qt8Ffirs1vTxOcXMFQWPcJSHNCaZ24F5kv9jzjo/s1600-h/miriam+hair.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 238px; height: 272px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKVMrbwfOJHURsJgiAGi4NT2YcOgflzv8vdOs0Qez8YSxWPXt1KD8PciOFRQ-guvGkwXabKA9iXRcVQIqfd4-R6HZGKwUgHs9rrNKO4qt8Ffirs1vTxOcXMFQWPcJSHNCaZ24F5kv9jzjo/s320/miriam+hair.jpg" alt="" id="BLOGGER_PHOTO_ID_5346328960118913394" border="0" /></a>Before the destruction of the second temple one out of every four women bore the name <span style="font-style: italic;">Miriam</span>. Our besorot make it clear that this was a popular name, no where does it become more obvious than near Yeshua’s death. In his besorah, Yochanan ben Zavdai records the following:<br /><br /><blockquote>"There stood by the cross of Yeshua, his mother [Miriam], his mother’s sister-in-law, Miriam of Chalfai, and Miriam Magdala." (Yo. 19:25)</blockquote>Of the notable female followers who witnessed Yeshua’s hanging, all were named Miriam. So often is the name used throughout our text it is difficult to distinguish one Miriam from the next. Chagiga 4b records an important and rather humorous account of similar confusions:<br /><blockquote>"…The Angel of Death told his agent to bring him the soul of Miriam the <span style="font-style: italic;">hairdresser</span> and instead was brought the soul of Miriam, the <span style="font-style: italic;">children’s teacher</span>. The Angel of Death told his messenger: I told you to bring me Miriam the hairdresser. The messenger replied: If that’s the case, I will take her back. The Angel of Death said: Since you already brought her, then let her be included in the quota of the dead ."(Chagiga 4b)</blockquote>The word <span style="font-style: italic;">hairdresser</span> found in the quote above is a translation of the original <span style="font-style: italic;">megaddlela</span> (one who elevates the hair); it’s a euphemism implying a prostitute or other woman of ill repute. Although Rabbeinu Tam, a medieval master of Jewish law, informs us that this is not a reference to the follower of Yeshua who would have lived 100 years earlier, commentary on the text nevertheless adds profound insight into our messianic story. It was Rabbeinu Tam’s grandfather Rashi who gave clarification on the word <span style="font-style: italic;">megaddlela</span> establishing our current definition and understanding of the word.<br /><br />For well over a thousand years there has been a debate regarding the identity of the woman who washed Yeshua’s feet with her tears and dried them with her hair. We’re given the name <span style="font-style: italic;">Miriam</span>, but for generations it has been unclear whether or not this was the Miriam called <span style="font-style: italic;">Magdala</span>. If we understand this name the way Rashi does. If we take the term to denote “one who elevates the hair” then perhaps the two characters are one and the same Miriam…it makes sense; we’re supposed to see the contrast. The story reads more beautifully this way. Miriam, the one who raised her hair above her convictions was transformed by the presence of the tzaddik Yeshua. Her hair, once treasured above all else, became like rags used to dry the feet of her master.<br /><br /></div>Unknownnoreply@blogger.com5tag:blogger.com,1999:blog-8783622974101037827.post-63175637162225586032009-05-27T00:01:00.000-07:002009-05-27T00:48:38.683-07:00Blessing Over Bread<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhikw2UT4kND8IS02wVCeGIvmjn2XyiRvhRJFG3AROUHajRXoeemb9aH_iQjW7hk5TfwpaG7Wlpx69gfuyioAB19ppASLe-PYSGChhD4bAIjYD9PgaeX2Kzu8PnayVeHOPO__yAUUy3l9qU/s1600-h/challahs.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 216px; height: 216px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhikw2UT4kND8IS02wVCeGIvmjn2XyiRvhRJFG3AROUHajRXoeemb9aH_iQjW7hk5TfwpaG7Wlpx69gfuyioAB19ppASLe-PYSGChhD4bAIjYD9PgaeX2Kzu8PnayVeHOPO__yAUUy3l9qU/s320/challahs.jpg" alt="" id="BLOGGER_PHOTO_ID_5340397224430299362" border="0" /></a><span style="font-weight: bold;font-family:arial;" >The Value of Bread-<br /><br /></span><div style="text-align: justify;"><span style="font-family:arial;">There’s a verse, “He was known to them in the breaking of bread” (Lk. 24:35). As it stands alone the line is beautiful; it appears at the end of an amazing story about how Yeshua remained hidden while he spoke with two men on the road after his resurrection. They conversed and he expounded regarding the character of Mashiach and the necessity of his death. As they approached their destination the men invited this unknown </span><span style="font-style: italic;font-family:arial;" >chacham</span><span style="font-family:arial;"> (sage) to their meal. He remained concealed to them until he took bread and broke it. At that very moment their eyes were opened and they realized who this tzaddik was and then he was gone, he disappeared.</span><br /><br /><span style="font-family:arial;">This bread breaking is an interesting thing. In Jewish legal thought a dining experience is not considered a meal without bread. Any child of Avraham…who was known for his hospitality…should be prepared to share their meal; for this reason traditional texts use the term breaking bread to describe the mealtime activity. Sharing, breaking, dividing and connecting, this is the purpose of a meal…of bread.</span><br /><br /><span style="font-family:arial;">Inasmuch as the Hebrew language has assigned numerical value to each of its letters, gematria is the practice of deriving connections in a text through those numerical relationships. A brief example of this kind of interpretation is given by the hand of the Apostle to the nations. He explains as follows:</span><br /><br /><span style="font-family:arial;"></span><blockquote><span style="font-family:arial;">"Again I will insist to every man who receives circumcision, that he is under obligation to keep the whole Torah." (Gal. 5:3)</span><br /></blockquote><br /><span style="font-family:arial;">Although it does not come across in any other language but Hebrew, Paul is using a bit of well known gematria in the statement above. On the eighth day a Jewish boy takes circumcision and enters the </span><span style="font-style: italic;font-family:arial;" >brit</span> (ברית) of Avraham. The numerical value of ברית is 612. There are 613 commandments in the Torah, for this reason it is said that this mitzvah of circumcision is a permanent reminder of all the others.<br /><br /><span style="font-family:arial;">In his Haggadah (108) Rabbi Marc-Alain Ouaknin includes some exceptional commentary regarding the shared meal which he derives in a similar way. He explains that if one takes the term breaking bread literally, we can divide the numerical value of the word לחם (bread) in to two and arrive at the number 39. Our "divided bread” is connected numerically to the Hebrew word for "dew." Isaiah explains:</span><br /><br /><span style="font-family:arial;"></span><blockquote><span style="font-family:arial;">"Your dead will live; Their corpses will rise. You who lie in the dust, awake and shout for joy, For a dew of lights is your dew, And the earth will give birth to the departed spirits." (</span><span style="font-family:arial;">26:19) </span><br /><br /><div style="text-align: right;font-family:arial;">יחיו מתיך נבלתי יקומון הקיצו ורננו שכני עפר כי <span style="font-weight: bold;">טל אורת טלך</span> וארץ רפאים תפיל׃<br /></div></blockquote><br /><span style="font-family:arial;">Our commentary explains that to offer a portion of bread is to offer a few drops of dew…dew which brings forth more than plants from the earth…a dew of resurrection from the dead.</span><br /><br /><span style="font-weight: bold;font-family:arial;" >Shabbat Challah- </span><br /><br /><span style="font-family:arial;">The meal of Shabbat begins with our making kiddush (sanctification) over a cup of wine, this however, poses a problem. For many reasons, some of which were explained above, bread holds a special place in Jewish law and the blessing of bread has preeminence over all other foods including wine. Because our Shabbat meal should begin with the blessing over the cup we must “hide” the challah while kiddush is made. Practically this is done by covering the challah above and below. Below the challahs are hidden by a table cloth or cutting board, and above the two loaves are masked with a challah cover, towel, or anything including a simple napkin.</span><br /><br /><span style="font-family:arial;">Again, with this custom we must return to the unavoidable mystical depth of our tradition. On Shabbat we take two loaves because the children of Israel did not collect manna on Shabbat, but instead received twice the manna just before the holiday. Commenting on Exodus 16:13, Rashi explains that the manna which was collected after it appeared on the ground each morning was covered in multiple layers of dew, above and below. Our challah covers serve to reflect this arrangement and strengthen the connection previously suggested between the communal bread of Shabbat and the dew and resurrection of Isaiah.</span><br /><br /><span style="font-weight: bold;font-family:arial;" >Saying HaMotzi-</span><br /><br /><span style="font-family:arial;">Although there are Jews in the East whose Shabbat challah appears as a circular cake, the common tradition is a braided loaf. The blessing made over bread is called HaMotzi, the word means “who brings out” and is a quote from the blessing itself. We bless our G-d “who brings out” bread from the earth. On the most basic level we are showing gratitude to HaShem for his provision of wheat which grows from the ground. For chasidei Yeshua however the phrase contains a deeper meaning; in a profound sense we are blessing our G-d who brought Yeshua up from the grave.</span><br /><br /><span style="font-family:arial;">Mashiach said, “I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down out of heaven, so that one may eat of it and not die. I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever…” (Yo. 6: 48-51)</span><br /><br /><span style="font-weight: bold;font-family:arial;" >Blessing Over Challah How2</span><br /><br /><span style="font-family:arial;">After rising from the table to wash our hands, the head of the table lifts the two challahs, wrapping them together in their hands with the top cover and says:</span><br /><br /><span style="font-family:arial;">Baruch atah HaShem, Elokeinu, melech ha-olam ha-motzi lechem min ha-aretz.</span><br /><br /><span style="font-family:arial;">Blessed are you, HaShem, our G-d, king of the universe who brings forth bread from the earth.</span><br /><br /></div>Unknownnoreply@blogger.com7tag:blogger.com,1999:blog-8783622974101037827.post-18520857310936018702009-05-20T22:55:00.000-07:002009-05-20T23:19:29.601-07:00Making Kiddush<div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGpg0_rqPzsyospjVdvu_dtKpHd8DBhN6F9xDJI6OE1FjAA9cEqDPLHwHx69r-ibSC6XJf-S_IB5WKZEYmzTph8gZqiLfUSXDAkmFgA2qu09pJvxKglwIso8Yb9bdovuz8wB-pFRBwAPdZ/s1600-h/wine+bloger.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 188px; height: 188px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGpg0_rqPzsyospjVdvu_dtKpHd8DBhN6F9xDJI6OE1FjAA9cEqDPLHwHx69r-ibSC6XJf-S_IB5WKZEYmzTph8gZqiLfUSXDAkmFgA2qu09pJvxKglwIso8Yb9bdovuz8wB-pFRBwAPdZ/s320/wine+bloger.jpg" alt="" id="BLOGGER_PHOTO_ID_5338156632222204786" border="0" /></a><span style="font-weight: bold;font-family:arial;" >Kiddush Wine-</span><br /><span style="font-family:arial;">Almost all physical things share a similar quality in that they breakdown or deteriorate over time. The tread wears off of your sneakers, your hair gets split ends, and your phone needs an upgrade. Wine, however, breaks the rules. Wine seems to transcend physical limitations and actually improves with age. In this way wine acts more like a spiritual substance than a physical one. Shabbat is about transcending, going beyond our limitations, so we elevate the time with a cup of wine. This is called Kiddush.</span><br /></div><span style="font-weight: bold;font-family:arial;" ><br />Kiddush How2-</span><br /><div style="text-align: justify;"><span style="font-family:arial;">Acc</span><span style="font-family:arial;">ording to the Shulchan Aruch, a book which describes the proper conduct for a lifestyle of Torah, both men and women have an equal right and obligation to recite Kiddush (281). Although it’s really nice to learn the Hebrew, it’s perfectly acceptable to make Kiddush in English or any other language. </span> <span style="font-family:arial;">We make the blessing while holding a full cup of wine in the palm of the right hand and say: </span><br /></div><span style="font-family:arial;"><br /></span><span style="font-family:arial;">Vay’hi erev vay’hi voker yom ha-shishi</span><br /><span style="font-family:arial;">And there was evening and there was morning, a sixth day</span> <span style="font-family:arial;"><br /><br />Vay’khulu ha-shamaim v’ha-aretz v’khol tzva’am</span> <span style="font-family:arial;"><br />The heavens and the earth were finished, the whole host of them</span> <span style="font-family:arial;"><br /><br />Vay’khal Elokim ba-yom ha-shviyiy melakhto asher asah</span> <span style="font-family:arial;"><br />And on the seventh day G-d ended his work which he had made</span> <span style="font-family:arial;"><br /><br />vayishbot ba-yom ha-shviyi mikhol melakhto asher asah</span> <span style="font-family:arial;"><br />and he rested on the seventh day from all his work which he had made</span> <span style="font-family:arial;"><br /><br />Vayivarekh Elokim et yom ha-shviyiy vayikadeish oto</span><br /><span style="font-family:arial;">And G-d blessed the seventh day, and sanctified it</span> <span style="font-family:arial;"><br /><br />ki vo shavat mikhol melakhto asher bara Elokim la’asot</span> <span style="font-family:arial;"><br />because in it he had rested from all his work which G-d created and done</span><br /><br /><span style="font-family:arial;">Baruch atah HaShem Elokeinu melekh ha-olam, borei p’ri ha-gafen. (Amein)</span> <span style="font-family:arial;"><br />Blessed are You, HaShem, our G-d, King of the Universe, who creates the fruit of the vine. (Amen)</span> <span style="font-family:arial;"><br /><br />Baruch atah HaShem Elokeinu melekh ha-olam</span><br /><span style="font-family:arial;">Blessed are You, HaShem, our G-d, King of the Universe</span> <span style="font-family:arial;"><br /><br />asher kid’shanu b’mitzvotav v’ratzah vanu</span> <span style="font-family:arial;"><br />who sanctifies us with his commandments, and has been pleased with us</span> <span style="font-family:arial;"><br /><br />v’shabat kadsho b’ahavah u’v’ratzon hinchilanu, zikaron l’ma’aseh v’reishit</span> <span style="font-family:arial;"><br />You have lovingly and willingly given us Your holy shabbat as an inheritance, in memory of creation</span><br /><br /><span style="font-family:arial;">Ki hu yom t’chilah l’mikra’ei kodesh, zeicher litziyat mitzrayim</span> <span style="font-family:arial;"><br />The shabbat is the first among our holy days, and a remembrance of our exodus from Egypt</span> <span style="font-family:arial;"><br /><br />Ki vanu vacharta v’otanu kidashta mikol ha’amim</span><br /><span style="font-family:arial;">Indeed, You have chosen us and made us holy among all peoples</span> <span style="font-family:arial;"><br /><br />v’shabbat kadsh’cha b’ahavah u’v’ratzon hin’chal’tanu</span> <span style="font-family:arial;"><br />and have willingly and lovingly given us Your holy shabbat for an inheritance</span> <span style="font-family:arial;"><br /><br />Baruch atah HaShem, m’kadesh ha-shabat. (Amein)</span> <span style="font-family:arial;"><br />Blessed are You, HaShem who sanctifies the shabbat (Amen)</span>Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-8783622974101037827.post-82952269377712406172009-05-18T12:27:00.000-07:002009-05-18T19:22:50.349-07:00Blessing Light<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiM0YVzRJqhqO_JhMrRNGQJS-ycBkL0KDRqvNBb2Ikdisq-VQCArv3d0o_ms88g77WtkPm5XG7IuZpuwltXNBdHnZ7rhCCjkJ0syJ2KPXyIOOuNghBUDloCQ1NjNR9CJqVGROpPewoSPBTJ/s1600-h/+girls+shabbos.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 229px; height: 152px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiM0YVzRJqhqO_JhMrRNGQJS-ycBkL0KDRqvNBb2Ikdisq-VQCArv3d0o_ms88g77WtkPm5XG7IuZpuwltXNBdHnZ7rhCCjkJ0syJ2KPXyIOOuNghBUDloCQ1NjNR9CJqVGROpPewoSPBTJ/s320/+girls+shabbos.jpg" alt="" id="BLOGGER_PHOTO_ID_5337249139299395922" border="0" /></a><span style="font-weight: bold;">Shabbat-</span><br /><div style="text-align: justify;">Shabbat can be a small taste of the world to come. At one time humanity lived in a place like this called Gan Eden. The experience of Gan Eden was complete wholeness; it was a life without pain and war…a life of total peace, inside and out. Our tradition explains that at that time humanity was something different than we are today; we were creatures of light, like some kind of heavenly beings. The book of Bereshit explains that <span style="font-style: italic;">Chava</span>, our first mother, was deceived by a creature called a <span style="font-style: italic;">Nachash</span>. The events which followed transformed our existence; the light which previously clothed our human forms now became hidden inside of us. On Shabbat we return to our former existence.<br /><span style="font-weight: bold;"><br />The light of Shabbat-</span><br />In Judaism’s more mystical traditions the lighting of Shabbat candles serves more than just the practical function of adding light to a home. When a woman makes a blessing over light she is making a tikkun. A tikkun is understood as a repair or correction in the universe; a tikkun is made when we make right what had previously gone wrong. Because the woman was alone when she was deceived by the Nachash, a woman alone retains the ability to make the proper correction in the universe (Talmud, Shabbat 31b). By lighting Shabbat candles a woman has the ability to reveal the light which was hidden in The Garden.<br /><br /><span style="font-weight: bold;">Miriams Tikkun-</span><br />It’s implied in our messianic texts that Miriam the mother of Yeshua was only a teenager when she gave birth to her son. As our tradition describes, Miriam was a <span style="font-style: italic;">tzadeket</span>, a holy woman. Although she had never been with a man a child began growing inside of her. A heavenly messenger was sent to inform Miriam that her child was to be named Yeshua, “because He will be a salvation (<span style="font-style: italic;">yeshuah</span>) of His people.” Yeshua was born to be the greatest tzaddik the world has ever known and the true light of HaShem. That the Mashiach was conceived without the help of a man reveals the connection and purpose of this strange event. Because a woman alone brought forth the concealment of light now it was by a woman only that the true light was being birthed into the world. When a woman blesses over light she is participating with Miriam in this tikkun of bringing light into the world.<br /><br /><span style="font-weight: bold;">How2</span><br />Practically speaking, lighting candles before Shabbat can be quite simple. After drawing your hands inward three times bathing yourself in that messianic Shabbat light cover your face with your hands and make the blessing:<br /><br />Baruch atah HaShem Elokeinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat.<br /><br />Blessed are You, HaShem our G-d, King of the universe, Who has made us holy through His commandments and commanded us to kindle the Shabbat light.<br /><br />***In the above blessing the words rendered as "HaShem" and "Elokeinu" should be pronounced "Adonai" and "Eloheinu" while actually performing the ritual.<br /></div>Unknownnoreply@blogger.com5