Fringes (tzitzit) Numbers 15:37-41
God tells Moses to tell the Israelites to put fringes on the corners of their garments. This passage is the orgin of the tallit-a prayer shawl worn by Jews during worship services. Some orthodox will have an undergarment with fringes at the four corners to fulfill this command. And they will wear this every day, not just at worship services.
Each corner was to have a thread of blue. The blue came from a snail found in the Mediterranean. For a long time, the animal could not be found and thus many tallitot did not have the blue thread. Some say that they have found the snail again and have made tallitot with the blue thread. But they are very few and far between. the vast majority of tallitot today do not have blue threads at the corners.
Be that as it may, there are several features that are common to all tallitot. Each corner has 8 threads. And there are five knots made by the threads. The word for fringes in Hebrew is tzitzit. Tzitzit has a numerical value of 600. Adding 600 to the 8 threads plus 5 knots equals 613. And there are 613 commandments in the Torah. Knowing this was one way to remind oneself of the obligation to keep all the commandments. Numbers 15:39.
Another note about the threads-Between the first and second knots, the thread is wound 7 times, between the second and third knot, 8 times, between the third and fourth knot, 11 times, and between the fourth and fifth knots, 13 times.
7 plus 8 plus 11 equals 26. 26 is the numerical value of the tetragrammaton (YHVH), the personal name of God. 13 is the numerical value of the word 'echad' (one). So, we have YHVH echad, or "the Lord is one"-the last phrase of the Shema. (Deut 6:4) The threads serve as a reminder that God is One.
The connection with this passage and the rest of the parsha (weekly portion) that we have been discussing is at Numbers 15:39. And you will look upon them and remember all the commands of the Lord and do them and not scout about after your own heart and your owns eyes, which lead you astray.
The Hebrew text uses the word for 'scout' which is the same word used to describe the mission of the 12 spies at the beginning of this parsha. And at the end of the parsha, we have the reminder that God took us out of Egypt to be our God. This is directly related to the people's call to return to Egypt.
Wearing the fringes and looking upon them, we are reminded to keep the 613 mitzvot of Torah, that God is One and that God took us out of Egypt to be servants to Him, not slaves to Pharaoh.
Monday, June 30, 2008
Thursday, June 26, 2008
Shelach continued
The Lord gives some instructions regarding sacrifices. The same law is to apply for the native and the stranger. Numbers 15:1-21
Laws are given concerning unintentional sin. Violating a command, even if done unintentionally, is still violating a command. That is a sin that must be atoned for. 15:22-29
Presumptuous sin is treated as well and the consequences are much harsher. A person who sins presumptuously shall be cut off from his people. Why? "Because he has despised the word of the Lord and has broken His commandment." It's one thing to sin unintentionally. It's quite another to sin with open disdain for God's word. 15:30-31
A Sabbath violator put to death. 15:32-36
This is one of two instances in Torah where a judgment of execution was ordered for transgressing one of God's commands. What happened? "The children of Israel found a man..."
What man? Scripture does not say. Some say it was Zelophehad, whose daughters will figure prominently in a few chapters. I don't know. If Torah does not reveal his name, why should I? If I'm wrong, I've slandered an innocent man. If I'm correct, I've revealed what God chose to conceal.
What was the man doing? "...gathering sticks on the Sabbath day."
Gathering sticks? Big deal. God had said not to light any fire on the Sabbath. Nothing was said about gathering sticks. But it could be argued that he was gathering sticks for the purpose of lighting a fire. Why else would you gather sticks?
However, since it was not clear what should be done in this situation, the people "brought him to Moses and Aaron, and to all the congregation."
From this we learn that we are not in a position by ourselves to act as judge, jury and executioner for what we might think is a capital offense. If I see a neighbor gathering sticks or building a fire on the Sabbath or doing some other form of prohibited work on the Sabbath I do not get to stone my neighbor because Scripture says such a person should be put to death.
Moses and Aaron were the leaders of the people. And the whole congregation was made aware of the situation. This is a matter that concerns all the people.
Was he then summarily executed? No. "They put him under guard, because it had not been explained what should be done to him." No judgment had been pronounced. No death sentence had been decreed. This was a case of first impression. A decision had to come from on high as to what should be done.
And then the Lord spoke to Moses and said, "The man must surely be put to death; all the congregation shall stone him with stones outside the camp." God, the Supreme Judge, who knows the hearts and minds of all people, decreed what should be done.
And, as the Lord commanded Moses, so the whole congregation did. And the man was taken outside the camp and stoned.
A brief passage. For opponents of the death penalty this is rather troubling. Why would God condemn a man for gathering sticks on the Sabbath? Why did the whole community have to stone him with stones? Why aren't we given this man's name? Did it really happen? If it didn't, why is it included in Scripture? I don't have answers to these questions. I pose them here to have you think about Scripture.
To be continued...
Laws are given concerning unintentional sin. Violating a command, even if done unintentionally, is still violating a command. That is a sin that must be atoned for. 15:22-29
Presumptuous sin is treated as well and the consequences are much harsher. A person who sins presumptuously shall be cut off from his people. Why? "Because he has despised the word of the Lord and has broken His commandment." It's one thing to sin unintentionally. It's quite another to sin with open disdain for God's word. 15:30-31
A Sabbath violator put to death. 15:32-36
This is one of two instances in Torah where a judgment of execution was ordered for transgressing one of God's commands. What happened? "The children of Israel found a man..."
What man? Scripture does not say. Some say it was Zelophehad, whose daughters will figure prominently in a few chapters. I don't know. If Torah does not reveal his name, why should I? If I'm wrong, I've slandered an innocent man. If I'm correct, I've revealed what God chose to conceal.
What was the man doing? "...gathering sticks on the Sabbath day."
Gathering sticks? Big deal. God had said not to light any fire on the Sabbath. Nothing was said about gathering sticks. But it could be argued that he was gathering sticks for the purpose of lighting a fire. Why else would you gather sticks?
However, since it was not clear what should be done in this situation, the people "brought him to Moses and Aaron, and to all the congregation."
From this we learn that we are not in a position by ourselves to act as judge, jury and executioner for what we might think is a capital offense. If I see a neighbor gathering sticks or building a fire on the Sabbath or doing some other form of prohibited work on the Sabbath I do not get to stone my neighbor because Scripture says such a person should be put to death.
Moses and Aaron were the leaders of the people. And the whole congregation was made aware of the situation. This is a matter that concerns all the people.
Was he then summarily executed? No. "They put him under guard, because it had not been explained what should be done to him." No judgment had been pronounced. No death sentence had been decreed. This was a case of first impression. A decision had to come from on high as to what should be done.
And then the Lord spoke to Moses and said, "The man must surely be put to death; all the congregation shall stone him with stones outside the camp." God, the Supreme Judge, who knows the hearts and minds of all people, decreed what should be done.
And, as the Lord commanded Moses, so the whole congregation did. And the man was taken outside the camp and stoned.
A brief passage. For opponents of the death penalty this is rather troubling. Why would God condemn a man for gathering sticks on the Sabbath? Why did the whole community have to stone him with stones? Why aren't we given this man's name? Did it really happen? If it didn't, why is it included in Scripture? I don't have answers to these questions. I pose them here to have you think about Scripture.
To be continued...
Tuesday, June 24, 2008
Get Smart
Starring Steve Carrell, Anne Hathaway, Dwayne "The Rock" Johnson and Alan Arkin.
I enjoyed this movie. Carrell does a great job in the role Don Adams made famous. Carrell's style of humor works well for the role of a spy who saves the world despite himself. Hathaway lends fine supportas the female lead. The Rock returns to his big man as funny man role he debuted in "The Rundown." Arkin is at his usual funny self as the head of CONTROL, a secret government agency that spends mostof its time battling the evil crime syndicate CHAOS.
It's sort of a mixture of Johnny English, James Bond and Mission Impossible. Carrell is more Johnny English than Bond. The nod to the Bond films is Maxwell Smart's (Carrell) swiss army pocket knife which has dozens of features including a blow torch and grappelling wire. Smart can also dance, shoot and drive with the best of them but is too socially clueless to be a snob.
Agents of CHAOS have stolen some nuclear weapons and are smuggling them into countries throughout the world. CONTROL field agents have been compromised so its up to Maxwell Smart, the newest agent-who finally passed the exam-to go into the field. With him is Agent 99(Hathaway) who puts up a brave front but we know will fall for Smart. Terrence Stamp as a head bad guy is more amusing than menacing. But this is a comedy. Some humor is directly aimed at a young audience. Those old enough to remember the tv show should get a kick out ofthis movie as well. Recommended viewing.
I enjoyed this movie. Carrell does a great job in the role Don Adams made famous. Carrell's style of humor works well for the role of a spy who saves the world despite himself. Hathaway lends fine supportas the female lead. The Rock returns to his big man as funny man role he debuted in "The Rundown." Arkin is at his usual funny self as the head of CONTROL, a secret government agency that spends mostof its time battling the evil crime syndicate CHAOS.
It's sort of a mixture of Johnny English, James Bond and Mission Impossible. Carrell is more Johnny English than Bond. The nod to the Bond films is Maxwell Smart's (Carrell) swiss army pocket knife which has dozens of features including a blow torch and grappelling wire. Smart can also dance, shoot and drive with the best of them but is too socially clueless to be a snob.
Agents of CHAOS have stolen some nuclear weapons and are smuggling them into countries throughout the world. CONTROL field agents have been compromised so its up to Maxwell Smart, the newest agent-who finally passed the exam-to go into the field. With him is Agent 99(Hathaway) who puts up a brave front but we know will fall for Smart. Terrence Stamp as a head bad guy is more amusing than menacing. But this is a comedy. Some humor is directly aimed at a young audience. Those old enough to remember the tv show should get a kick out ofthis movie as well. Recommended viewing.
Shelach continued
Yes, God is forgiving and merciful. Yet, He does not relent of all punishment.
God speaks to Moses and Aaron saying, How long will this wicked community grumble against me? I have heard the complaints of these grumbling Israelites. So tell them, 'As surely as I live, declares the LORD, I will do to you the very things I heard you say: In this desert your bodies will fall—every one of you twenty years old or more who was counted in the census and who has grumbled against me.
Everybody except Caleb and Joshua will die in the wilderness.
In the same passage that speaks of God's great mercy, God also says that he punishes children for the sins of the fathers even to the third and fourth generation. In an ironic twist, it is not the children who are punished for their fathers' sins. The present generation does not get to see the land. But the children will be brought in to enjoy the land that their fathers rejected. Still, the children will have to wait forty years, suffering for their fathers' unfaithfulness. Why forty years? A year for each day spent scouting the land.
And then God sent a plague and the ten men who gave an evil report about the land died as a result.
Moses reported all that the Lord had spoken to the Israelites and they mourned bitterly. And early next morning they went up ready to go into the land.
Too little, too late. God's decree, once given, cannot be revoked. Isaiah 55:11. Faced with the prospect of suffering the consequences for their actions, the people attempt to change God's mind. But they are not Moses. And they have shown by their behavior that their hearts are hard and the necks are stiff. Like Pharaoh, they plead for God's mercy but revert back to their evil ways once mercy is shown to them.
Moses tries to warn them not to invade the land. God is not with them. The ark does not go out. Moses does not leave his tent. But the people refuse to listen and lead an attack that ends in disaster.
To be continued...
God speaks to Moses and Aaron saying, How long will this wicked community grumble against me? I have heard the complaints of these grumbling Israelites. So tell them, 'As surely as I live, declares the LORD, I will do to you the very things I heard you say: In this desert your bodies will fall—every one of you twenty years old or more who was counted in the census and who has grumbled against me.
Everybody except Caleb and Joshua will die in the wilderness.
In the same passage that speaks of God's great mercy, God also says that he punishes children for the sins of the fathers even to the third and fourth generation. In an ironic twist, it is not the children who are punished for their fathers' sins. The present generation does not get to see the land. But the children will be brought in to enjoy the land that their fathers rejected. Still, the children will have to wait forty years, suffering for their fathers' unfaithfulness. Why forty years? A year for each day spent scouting the land.
And then God sent a plague and the ten men who gave an evil report about the land died as a result.
Moses reported all that the Lord had spoken to the Israelites and they mourned bitterly. And early next morning they went up ready to go into the land.
Too little, too late. God's decree, once given, cannot be revoked. Isaiah 55:11. Faced with the prospect of suffering the consequences for their actions, the people attempt to change God's mind. But they are not Moses. And they have shown by their behavior that their hearts are hard and the necks are stiff. Like Pharaoh, they plead for God's mercy but revert back to their evil ways once mercy is shown to them.
Moses tries to warn them not to invade the land. God is not with them. The ark does not go out. Moses does not leave his tent. But the people refuse to listen and lead an attack that ends in disaster.
To be continued...
Monday, June 23, 2008
Shelach continued
Then two of the twelve (any guesses as to which two?) rent their clothes and said, The land is an exceedingly good land. And if the Lord delights in us, He will bring us into this land and give it to us, a land flowing with milk and honey. Only don't rebel against the Lord and don't fear the people. They are our bread. Their protection has gone. The Lord is with us. Do not fear them.
A rousing speech of encouragement. What effect did it have on the congregation?
"And all the congregation bade stone them with stones." What should have encouraged the people and strengthened their hearts only made them furious. Having rejected God they would not be dissauded from their idea to return to Egypt. Woe betide any who would suggest otherwise. And who knows if the two courageous spies would have indeed been stoned? And what would have happened to Moses and Aaron?
But then....[Imagine if you will a choir singing from Handel's "Messiah"] "And the glory, the glory of the Lord, shall be revealed..."
For indeed the glory of the Lord appeared in the tabernacle of meeting before all the children of Israel. God is not pleased. The Israelites want to stone the only two people who were faithful and courageous? The only two who fulfilled Moses' command should be stoned? God forbid! And that's exactly what happened.
In fact, God is so incensed that He threatens to destroy the entire congregation. Hear now, the words of the Lord and tremble before Him all the earth.
"How long will these people reject Me? And how long will they not believe Me, with all the signs which I have performed among them? I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they."
After all that God had done for them-the ten plagues, the splitting of the Sea of Reeds, the manna, the water, the quail, the pillar of cloud and fire, the giving of the Torah-the people still grumble. They still complain. They are an ungrateful people. They are stiffnecked. Theyhave uncircumcised hearts. They still do not trust in God. With the attitude of 'what have you done for me lately?' the Israelites only see that God brought them to the edge of the Promised Land to be slaughtered by their enemies.
Instead of relying on the promise of God that they will inherit the land, terror and dread fill their hearts. We will die! Our children and wives will be spoils of war! Why couldn't we stay in Egypt? Why did we have to come out here? This generation is not readyto enter the Promised Land. A generation born in slavery has no concept of freedom. The people were taken out of Egypt, but Egypt was not takenout of the people.
And if that's how they want to be, if they want to reject God, then He will reject them. If they want no part of the inheritance of the Promised Land, then so be it. They want to be back in Egypt? God will destroy them with the pestilence. It will be as if they were still in Egypt. They reject the inheritence? God will disinherit them. And then every rabbi's dream (said tongue in cheeck of course), God will make a greater and mightier nation of Moses. Moses is called Moshe rabbenu (Moses our Rabbi). Every trial and tribulation the rabbis faced was borne by Moses. The offer to be rid of an unruly and ungrateful congregation and to start over with a brand new one modeled after the rabbi himself, what could be more tempting? But, Moses does not take God up on His offer.
Moses our rabbi, is also Moses our defense attorney. Knowing full well that God is jealous for His honor and glory and reputation, Moses gives an impassioned and inspired plea for God's forgiveness. (See also Moses' plea to God afterthe incident with the golden calf-Exodus 32:11-14.)
"Then the Egyptians will hear it, for by Your might You brought these people up from among them, and they will tell it to the inhabitants of this land. They have heard that You, Lord, are among these people; that You, Lord, are seen face to face and Your cloud stands above them, and You go before them in a pillar of cloud by day and in a pillar of fire by night. Now if You kill these people as one man, then the nations which have heard of Your fame will speak, saying, 'Because the Lord was not able to bring this people to the land which He swore to give them, therefore He killed them in the wilderness.' And now, I pray, let the power of my Lord be great, just as You have spoken, saying, "The Lord is long suffering and abundant in mercy, forgiving iniquity and transgression; but He by no means clears the guilty, vising the inquity of the fathers on the children to the third and fourth generation.'
What will Egypt say? What will the nations say? What about Your promise to Israel? Let your power be great and show mercy.
Egypt, and other nations, believed in local gods. Their gods could wield power in their respective spheres. But outside of their land,then the god of another people took over. If the Israelites' God could wreak havoc in Egypt, then He was stronger than Pharaoh, no doubt, but what about His power in the wilderness? There, it is for naught. He atually cannot do what He promised. Why then should the other nations fear the Lord? Why should the Israelites be able to take the Promised Land if You are powerless to bring them in?
God swore on oath to give the land of Israel to Abraham and hisdescendants. It is not on account of the Isrealites' righteousness or merit that they get to inherit the land. It is because God loved their fathers and is faithful to fulfill His promises. But if He decides not to bring the Israelites in, then what of His great promises? Why should He be feared and worshipped if He cannot make good on His promises?
And lastly, Moses makes a plea for God's mercy. And Moses says, "letthe power of my Lord be great." Sometimes, showing mercy can be seen as weakness. And sometimes it takes great strength to be merciful. Here, Moses is saying that mercy on God's part would be a tremendous display of power. As justified as God would be in destroying this wicked and rebellious people, it shows even greater strength to let mercy overcome justice. Moses quotes God's own words back to Him. These are words that God spoke to Moses on Mount Sinai after the incident of the golden calf. See Exodus 34:6-7. Remember, Lord, how You said that You are merciful and compassionate and long suffering and forgiving of iniquity,transgression and sin.
The last line of Moses' closing argument is: "Pardon the iniquity of this people, I pray, according to the greatness of Your mercy, just as You have forgiven this people, from Egypt even until now." Numbers14:19 And the Lord said, "I have pardoned, according to your word." Numbers 14:20.These two verses are part of the Yom Kippur (Day of Atonement) worship service. It's pretty powerful stuff.
To be continued...
A rousing speech of encouragement. What effect did it have on the congregation?
"And all the congregation bade stone them with stones." What should have encouraged the people and strengthened their hearts only made them furious. Having rejected God they would not be dissauded from their idea to return to Egypt. Woe betide any who would suggest otherwise. And who knows if the two courageous spies would have indeed been stoned? And what would have happened to Moses and Aaron?
But then....[Imagine if you will a choir singing from Handel's "Messiah"] "And the glory, the glory of the Lord, shall be revealed..."
For indeed the glory of the Lord appeared in the tabernacle of meeting before all the children of Israel. God is not pleased. The Israelites want to stone the only two people who were faithful and courageous? The only two who fulfilled Moses' command should be stoned? God forbid! And that's exactly what happened.
In fact, God is so incensed that He threatens to destroy the entire congregation. Hear now, the words of the Lord and tremble before Him all the earth.
"How long will these people reject Me? And how long will they not believe Me, with all the signs which I have performed among them? I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they."
After all that God had done for them-the ten plagues, the splitting of the Sea of Reeds, the manna, the water, the quail, the pillar of cloud and fire, the giving of the Torah-the people still grumble. They still complain. They are an ungrateful people. They are stiffnecked. Theyhave uncircumcised hearts. They still do not trust in God. With the attitude of 'what have you done for me lately?' the Israelites only see that God brought them to the edge of the Promised Land to be slaughtered by their enemies.
Instead of relying on the promise of God that they will inherit the land, terror and dread fill their hearts. We will die! Our children and wives will be spoils of war! Why couldn't we stay in Egypt? Why did we have to come out here? This generation is not readyto enter the Promised Land. A generation born in slavery has no concept of freedom. The people were taken out of Egypt, but Egypt was not takenout of the people.
And if that's how they want to be, if they want to reject God, then He will reject them. If they want no part of the inheritance of the Promised Land, then so be it. They want to be back in Egypt? God will destroy them with the pestilence. It will be as if they were still in Egypt. They reject the inheritence? God will disinherit them. And then every rabbi's dream (said tongue in cheeck of course), God will make a greater and mightier nation of Moses. Moses is called Moshe rabbenu (Moses our Rabbi). Every trial and tribulation the rabbis faced was borne by Moses. The offer to be rid of an unruly and ungrateful congregation and to start over with a brand new one modeled after the rabbi himself, what could be more tempting? But, Moses does not take God up on His offer.
Moses our rabbi, is also Moses our defense attorney. Knowing full well that God is jealous for His honor and glory and reputation, Moses gives an impassioned and inspired plea for God's forgiveness. (See also Moses' plea to God afterthe incident with the golden calf-Exodus 32:11-14.)
"Then the Egyptians will hear it, for by Your might You brought these people up from among them, and they will tell it to the inhabitants of this land. They have heard that You, Lord, are among these people; that You, Lord, are seen face to face and Your cloud stands above them, and You go before them in a pillar of cloud by day and in a pillar of fire by night. Now if You kill these people as one man, then the nations which have heard of Your fame will speak, saying, 'Because the Lord was not able to bring this people to the land which He swore to give them, therefore He killed them in the wilderness.' And now, I pray, let the power of my Lord be great, just as You have spoken, saying, "The Lord is long suffering and abundant in mercy, forgiving iniquity and transgression; but He by no means clears the guilty, vising the inquity of the fathers on the children to the third and fourth generation.'
What will Egypt say? What will the nations say? What about Your promise to Israel? Let your power be great and show mercy.
Egypt, and other nations, believed in local gods. Their gods could wield power in their respective spheres. But outside of their land,then the god of another people took over. If the Israelites' God could wreak havoc in Egypt, then He was stronger than Pharaoh, no doubt, but what about His power in the wilderness? There, it is for naught. He atually cannot do what He promised. Why then should the other nations fear the Lord? Why should the Israelites be able to take the Promised Land if You are powerless to bring them in?
God swore on oath to give the land of Israel to Abraham and hisdescendants. It is not on account of the Isrealites' righteousness or merit that they get to inherit the land. It is because God loved their fathers and is faithful to fulfill His promises. But if He decides not to bring the Israelites in, then what of His great promises? Why should He be feared and worshipped if He cannot make good on His promises?
And lastly, Moses makes a plea for God's mercy. And Moses says, "letthe power of my Lord be great." Sometimes, showing mercy can be seen as weakness. And sometimes it takes great strength to be merciful. Here, Moses is saying that mercy on God's part would be a tremendous display of power. As justified as God would be in destroying this wicked and rebellious people, it shows even greater strength to let mercy overcome justice. Moses quotes God's own words back to Him. These are words that God spoke to Moses on Mount Sinai after the incident of the golden calf. See Exodus 34:6-7. Remember, Lord, how You said that You are merciful and compassionate and long suffering and forgiving of iniquity,transgression and sin.
The last line of Moses' closing argument is: "Pardon the iniquity of this people, I pray, according to the greatness of Your mercy, just as You have forgiven this people, from Egypt even until now." Numbers14:19 And the Lord said, "I have pardoned, according to your word." Numbers 14:20.These two verses are part of the Yom Kippur (Day of Atonement) worship service. It's pretty powerful stuff.
To be continued...
Friday, June 20, 2008
Shelach (send)
Twelve men, leaders all, were selected to go on a reconnaissance mission. This was dangerous work as nobody knew what to expect when they got there. All they knew was they were tired of wandering after a pillar of cloud and fire and having nothing but this manna to look forward to. Who cares if its taste was like that of rich cream? Too much of a good thing is too much. They were ready to go into the land. But first, they had to know what it was like. What kind of land is it? What are the people like? Are they strong or weak? Many or few? And the land, is it good or bad? What about the cities? Are they fortified or more like camps? How's the soil? Are there trees? Go and pick some of the fruit. In the days before satelittes and cameras and video, intelligence had to be gathered first hand.
And they went up into the land and scouted the land for forty days and came back with a report and some of the fruit of the land. And in their report they said the land does flow with milk and honey and here is its fruit. So far, so good. But then they said, However, the cities are huge and fortified. The people are mighty. We even saw the offspring of the giant. And there are all sorts of tribes inhabiting the land. Uh oh. The seeds of doubt are planted. Yes, they were told to report back on the strength of the people and the cities. Did they have to say "however"? This had quite an effect on the people.
But then one of the twelve stood up. One had the courage to silence them and say, "we can surely go up and take possession of it, for we can indeed overcome it." Who was he? A cookie to whoever gets it right. ;)
The others shouted him down. They said, we cannot go up against this people, for they are stronger than we. They spread an evil report about the land. They said the land consumes its inhabitants. They saw the giants and the sons of Anak. And they said, in our eyes, we seemed like grasshoppers, and so we were in their eyes.
How do they know they seemed like grasshoppers in the eyes of the inhabitants? Who told them this? How do they know they didn't seem like giants to the inhabitants? They let their eyes lead them astray. They were afraid and let that fear overtake them. Despite the promise that God had made to bring them into the land, they did not trust in Him.
What calamity their evil report caused. The whole community lifted up their voices and wept. And they complained. If only we had died in Egypt. If only we had died in the desert. Why did the Lord bring us here to fall by the sword? Our wives and children will be captives.
Was Egypt so wonderful? Was the wilderness a picnic? How quickly we forget former troubles when new ones suddenly appear. Then, what was in the past does not seem so bad. Egypt? Sure, we had to work. But who doesn't? And remember the food? Oh the food, what food we had. The fish and the garlic and the leeks and the melons. Oh the meat that we used to eat in Egypt. And now what do we have? Nothing but this stupid manna.
And then they made a terrible decision. Let's appoint a leader and go back to Egypt!
Back? They were not to go back that way again. Deut 17:16. If they go back to Egypt, why did God redeem them with a mighty hand and an outstretched arm? Why did He visit ten plagues upon Pharaoh and Egypt? Why did God bring them to Sinai and give them the Torah? So that they could go BACK to Egypt? They might as well have never left. No. They were redeemed from being under the burden of Pharaoh so that they might be servants of God. You cannot serve both God and Pharaoh.
And Moses and Aaron fell on their faces before the congregation.
To be continued...
And they went up into the land and scouted the land for forty days and came back with a report and some of the fruit of the land. And in their report they said the land does flow with milk and honey and here is its fruit. So far, so good. But then they said, However, the cities are huge and fortified. The people are mighty. We even saw the offspring of the giant. And there are all sorts of tribes inhabiting the land. Uh oh. The seeds of doubt are planted. Yes, they were told to report back on the strength of the people and the cities. Did they have to say "however"? This had quite an effect on the people.
But then one of the twelve stood up. One had the courage to silence them and say, "we can surely go up and take possession of it, for we can indeed overcome it." Who was he? A cookie to whoever gets it right. ;)
The others shouted him down. They said, we cannot go up against this people, for they are stronger than we. They spread an evil report about the land. They said the land consumes its inhabitants. They saw the giants and the sons of Anak. And they said, in our eyes, we seemed like grasshoppers, and so we were in their eyes.
How do they know they seemed like grasshoppers in the eyes of the inhabitants? Who told them this? How do they know they didn't seem like giants to the inhabitants? They let their eyes lead them astray. They were afraid and let that fear overtake them. Despite the promise that God had made to bring them into the land, they did not trust in Him.
What calamity their evil report caused. The whole community lifted up their voices and wept. And they complained. If only we had died in Egypt. If only we had died in the desert. Why did the Lord bring us here to fall by the sword? Our wives and children will be captives.
Was Egypt so wonderful? Was the wilderness a picnic? How quickly we forget former troubles when new ones suddenly appear. Then, what was in the past does not seem so bad. Egypt? Sure, we had to work. But who doesn't? And remember the food? Oh the food, what food we had. The fish and the garlic and the leeks and the melons. Oh the meat that we used to eat in Egypt. And now what do we have? Nothing but this stupid manna.
And then they made a terrible decision. Let's appoint a leader and go back to Egypt!
Back? They were not to go back that way again. Deut 17:16. If they go back to Egypt, why did God redeem them with a mighty hand and an outstretched arm? Why did He visit ten plagues upon Pharaoh and Egypt? Why did God bring them to Sinai and give them the Torah? So that they could go BACK to Egypt? They might as well have never left. No. They were redeemed from being under the burden of Pharaoh so that they might be servants of God. You cannot serve both God and Pharaoh.
And Moses and Aaron fell on their faces before the congregation.
To be continued...
Thursday, June 19, 2008
A King and His Son
And it came to pass that a king had a son and was well pleased with him and fed him and kept him safe from harm. And the king taught his son laws and rules to live by and gave his son a teacher. And in time, the son grew up and grew fat and coarse and waxed thick and did associate with evil neighbors and hearkened not unto the words of his father. And the king did send messengers to his son telling him to resist these evil men and to obey the voice of his father. And the son paid the messengers no heed. And the king did banish his son from the kingdom, though it grieved his heart to do so. And the son fell on hard times and did wish to be back with his father but found the gates barred. And after a while, the king relented of his anger and sent a messenger saying, return to me. And the son sent a reply back saying, I cannot come, the distance is too great. And the king answered, come as far as you are able, and I will come the rest of the way to you.
So too does God deal with us. God is the king. Israel (us) is his son (Exodus 4:22). God has lovingly provided for all our needs (Psalm 145:15-17). He gave us His holy Torah to teach us how to live. And he sent Moses our teacher. And lo, we have been blessed to live in a land of religious freedom and we are in a land of silk and money and we have not obeyed the Lord our God. For who among us does not sin? And we are tempted by evil influences all day and our own heart and our own eyes often lead us astray. And though we know we are to obey God's voice we all fall short of God's glory. And in hard times it can seem that the gates of heaven are barred though we pray with all our might. But God is a gracious and merciful God. And He asks that we return to Him. And we acknowledge that we cannot do it on our own. Our sins create a gulf between us and God. How can we bridge it? And God says, come as far as you are able, and I will come the rest of the way. "Return to me and I will return to you." Zechariah 1:3
So too does God deal with us. God is the king. Israel (us) is his son (Exodus 4:22). God has lovingly provided for all our needs (Psalm 145:15-17). He gave us His holy Torah to teach us how to live. And he sent Moses our teacher. And lo, we have been blessed to live in a land of religious freedom and we are in a land of silk and money and we have not obeyed the Lord our God. For who among us does not sin? And we are tempted by evil influences all day and our own heart and our own eyes often lead us astray. And though we know we are to obey God's voice we all fall short of God's glory. And in hard times it can seem that the gates of heaven are barred though we pray with all our might. But God is a gracious and merciful God. And He asks that we return to Him. And we acknowledge that we cannot do it on our own. Our sins create a gulf between us and God. How can we bridge it? And God says, come as far as you are able, and I will come the rest of the way. "Return to me and I will return to you." Zechariah 1:3
Wednesday, June 18, 2008
What do you want?
What do you want? Happiness? Life? Peace? Strength? Courage? Success?
All these can be found in Torah.
Happy is the man whose delight is in the Lord's Torah. Psalm 1
It is a tree of life to them that hold fast to it and all of its supporters are happy. Proverbs 3:18
Its ways are ways of pleasantness and all its paths are peace. Proverbs 3:17
Be strong and courageous. Meditate on it day and night and you will make your way prosperous and have success. Joshua 1:7-8
All these can be found in Torah.
Happy is the man whose delight is in the Lord's Torah. Psalm 1
It is a tree of life to them that hold fast to it and all of its supporters are happy. Proverbs 3:18
Its ways are ways of pleasantness and all its paths are peace. Proverbs 3:17
Be strong and courageous. Meditate on it day and night and you will make your way prosperous and have success. Joshua 1:7-8
Monday, June 16, 2008
Lift up the lights, part 2
This line of reasoning is why we still have the poor among us. For people to realize the truth that all are created equal and always equal in worth, self aggrandizing positions need to be put aside. It is not ourselves that acquire the wealth. It is God who allows us to become wealthy. The silver and gold belongs to him. We no more own the earth than we own our bodies. The earth is the Lord's and everything in it. We are but resident aliens upon the earth. We are to take care of it, not exploit it. The way to justice is to make sure everybody has equal access to adequate food, clothing, medicine, shelter, education. The gap between rich and poor is ever increasing and this is so because the rich want it to be this way. The rich make the rules. The rich vote the rich into office. The rich make tax breaks for themselves. The rich elevate themselves and keep the poor in squalor. This is not elevating the lights. This is elevating money and greed. But we are to lift the lights of Torah and mitzvot.
From the study of God's Word we know that all are created betzelem elohim (in the image of God). We know that we all have one Father-one God Who created us. We all belong to the same family-the human family. Better and worse are illusions brought on by the desire for gain and material things. I am not better than you by reason of my upbringing and education and work. And the reverse is also true. You and I are the same. We are equally worthy of love. And if we are to love God with all our heart, with all our soul and with all our might, we can love each other only if we too have the divine within us.
And when we realize that we are the same and belong to the same family, we will put aside our selfish ambitions for the good of the group. In a family, the members sacrifice personal wants for the good of the whole. We make choices based on what's best for everybody, not what's best for me right now and to hell with everybody else. And we know what's best for everybody. Feed the hungry, clothe the naked, visit the sick, take in the homeless. This is how our light breaks forth as the dawn and shines as the noon day sun.
Let us lift up the lights so that others may see by our light and glorify our Father in heaven.
From the study of God's Word we know that all are created betzelem elohim (in the image of God). We know that we all have one Father-one God Who created us. We all belong to the same family-the human family. Better and worse are illusions brought on by the desire for gain and material things. I am not better than you by reason of my upbringing and education and work. And the reverse is also true. You and I are the same. We are equally worthy of love. And if we are to love God with all our heart, with all our soul and with all our might, we can love each other only if we too have the divine within us.
And when we realize that we are the same and belong to the same family, we will put aside our selfish ambitions for the good of the group. In a family, the members sacrifice personal wants for the good of the whole. We make choices based on what's best for everybody, not what's best for me right now and to hell with everybody else. And we know what's best for everybody. Feed the hungry, clothe the naked, visit the sick, take in the homeless. This is how our light breaks forth as the dawn and shines as the noon day sun.
Let us lift up the lights so that others may see by our light and glorify our Father in heaven.
Friday, June 13, 2008
Lift up the lights, part 1
1. The Lord spoke to Moses, saying: 2. Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah." Numbers 8:1-2
"When you light", literally, when you raise (or, "cause to ascend"-Rashi) the light. We are to lift up our light to God. What light? Our study of Torah-Your word is a lamp unto my feet and light unto my path. Our deeds of kindness. Feed the hungry, clothe the naked, take in the homeless, visit the sick and imprisoned, break the bonds of injustice, then your light shall shine forth as the sun. Isaiah 58.
Before and after each reading of the Torah, we recite a blessing thanking God for giving us His Holy Torah. Judaism has raised the study of Scripture to an act of worship. Study is not just for rabbis and kohanim (priests) and Levites. Study is for the masses. All people are to know and understand and keep God's commands. Study can be for its own sake. As some study is better than none. But the ultimate goal is to glorify God. And we glorify God when we live according to His Word. If we would be satisfied with what He has told us to do rather than cutting the Torah to fit our lifestyle (see prior post "A Story") how much more could we glorify His Name. John Piper has said, "God is most glorified in us when we are most satisfied in Him." Is it odd that I, a Jew, would quote a Christian preacher? Not at all, for wisdom can be found anywhere. Who is wise, he who learns from everyone. Even in the Torah itself, blessings and advice is not always given by Moses but by non-Jews. See Jethro's advice to Moses on leadership. Exodus 19. And Balaam's blessing on the Children of Israel at Numbers 24:5. That verse is said during the morning prayers to thank God for the privilege of worshipping in shul. Both Jethro and Balaam were Gentiles. Let your study of Scripture be a way of bringing kavod (honor, glory) to God.
In the same way, good deeds, such as care for the stranger, widow, orphan and poor are also light. How do we lift up our deeds so that others will see them and glorify God? By not doing them in the hopes of gaining something in return. True kindness is helping another not for your own sake but for theirs.
However, my experience has been that people perform random acts of kindness in the hopes of earning God's favor or for their own desires. A donation to a charity results in a tax break. A benefit dinner to raise money for AIDS, cancer, leukemia, or any other disease allows people to feel good about themselves and assuages their guilt in keeping their riches while the poor continue to stay poor. Every Yom Kippur, our shul hosts a food drive. It is the largest, by far, of any other food drive by any other house of worship in the area. The shul is located in a very wealthy suburb of one of the poorest cities in the nation. So what do we do? We donate several tons of food-one day of the year. How long does that food last? Less than a week. But we pride ourselves in having a ginormously successful food drive every year. If we were so successful, we wouldn't HAVE to have the food drive. People would give anyway without being asked because of their sense of tzedakah and mishpat (justice and righteousness).
But we don't. And I include myself in 'we.' Our sense of justice and righteousness is skewed. Justice is what's best for me. Righteousness is acting like we care once in a while. We like our homes and cars and tvs and movies and clothes and jewelry and toys and appliances and all the other things that the work of our hands has acquired for us. Why should I have to reduce my standard of living? "There will never cease to be poor and needy in your land." "The poor you have with you always." What good will impoverishing myself do? If by the sweat of my brow I earn my own food, why should that be taken away to feed those who are too lazy to get a job? This is America! We speak English! Learn English! Go through the process of becoming a citizen. Become a productive member of society by going to school and acquiring the skills to earn a living. Anybody can do it. The poor remain poor because they'd rather live off the system and take a hand out than pull themselves up by their bootstraps. My wealth is mine. The silver and gold is mine. I did the work. I earned it. I already pay taxes to support government funded programs that help the poor. And politicians are talking about increasing taxes? Have you seen the price of gasoline? Oh, and by increasing taxes, how do I know that's going to do any good? Where's that money going? Are will filling pork barrels? Are we sending money to countries that harbor terrorists? Is the money actually being spent on helping the poor receive health care, clean water, a decent education, better homes, better jobs? And if not, why should my taxes be increased? All that does is give everybody less money except for the government. And we hold this truth to be self evident: the government is terrible at managing money.
To be continued...
"When you light", literally, when you raise (or, "cause to ascend"-Rashi) the light. We are to lift up our light to God. What light? Our study of Torah-Your word is a lamp unto my feet and light unto my path. Our deeds of kindness. Feed the hungry, clothe the naked, take in the homeless, visit the sick and imprisoned, break the bonds of injustice, then your light shall shine forth as the sun. Isaiah 58.
Before and after each reading of the Torah, we recite a blessing thanking God for giving us His Holy Torah. Judaism has raised the study of Scripture to an act of worship. Study is not just for rabbis and kohanim (priests) and Levites. Study is for the masses. All people are to know and understand and keep God's commands. Study can be for its own sake. As some study is better than none. But the ultimate goal is to glorify God. And we glorify God when we live according to His Word. If we would be satisfied with what He has told us to do rather than cutting the Torah to fit our lifestyle (see prior post "A Story") how much more could we glorify His Name. John Piper has said, "God is most glorified in us when we are most satisfied in Him." Is it odd that I, a Jew, would quote a Christian preacher? Not at all, for wisdom can be found anywhere. Who is wise, he who learns from everyone. Even in the Torah itself, blessings and advice is not always given by Moses but by non-Jews. See Jethro's advice to Moses on leadership. Exodus 19. And Balaam's blessing on the Children of Israel at Numbers 24:5. That verse is said during the morning prayers to thank God for the privilege of worshipping in shul. Both Jethro and Balaam were Gentiles. Let your study of Scripture be a way of bringing kavod (honor, glory) to God.
In the same way, good deeds, such as care for the stranger, widow, orphan and poor are also light. How do we lift up our deeds so that others will see them and glorify God? By not doing them in the hopes of gaining something in return. True kindness is helping another not for your own sake but for theirs.
However, my experience has been that people perform random acts of kindness in the hopes of earning God's favor or for their own desires. A donation to a charity results in a tax break. A benefit dinner to raise money for AIDS, cancer, leukemia, or any other disease allows people to feel good about themselves and assuages their guilt in keeping their riches while the poor continue to stay poor. Every Yom Kippur, our shul hosts a food drive. It is the largest, by far, of any other food drive by any other house of worship in the area. The shul is located in a very wealthy suburb of one of the poorest cities in the nation. So what do we do? We donate several tons of food-one day of the year. How long does that food last? Less than a week. But we pride ourselves in having a ginormously successful food drive every year. If we were so successful, we wouldn't HAVE to have the food drive. People would give anyway without being asked because of their sense of tzedakah and mishpat (justice and righteousness).
But we don't. And I include myself in 'we.' Our sense of justice and righteousness is skewed. Justice is what's best for me. Righteousness is acting like we care once in a while. We like our homes and cars and tvs and movies and clothes and jewelry and toys and appliances and all the other things that the work of our hands has acquired for us. Why should I have to reduce my standard of living? "There will never cease to be poor and needy in your land." "The poor you have with you always." What good will impoverishing myself do? If by the sweat of my brow I earn my own food, why should that be taken away to feed those who are too lazy to get a job? This is America! We speak English! Learn English! Go through the process of becoming a citizen. Become a productive member of society by going to school and acquiring the skills to earn a living. Anybody can do it. The poor remain poor because they'd rather live off the system and take a hand out than pull themselves up by their bootstraps. My wealth is mine. The silver and gold is mine. I did the work. I earned it. I already pay taxes to support government funded programs that help the poor. And politicians are talking about increasing taxes? Have you seen the price of gasoline? Oh, and by increasing taxes, how do I know that's going to do any good? Where's that money going? Are will filling pork barrels? Are we sending money to countries that harbor terrorists? Is the money actually being spent on helping the poor receive health care, clean water, a decent education, better homes, better jobs? And if not, why should my taxes be increased? All that does is give everybody less money except for the government. And we hold this truth to be self evident: the government is terrible at managing money.
To be continued...
Tuesday, June 10, 2008
You Don't Mess With the Zohan
Starring Adam Sandler. Rated PG 13
For a PG-13 movie there was plenty of sexual situations. Sandler appears naked several times with his privates strategically blocked from view. Sexual activity with older women is implied frequently and is played for laughs.
The Zohan is an Israeli counter-terrorist agent. He's exceptionally good at capturing terrorists. He has feet of fury, can tie people into a pretzel and can immobilize an opponent just by holding their pinky. He's also impervious to pain which he shows by placing a piranha down his speedo. However, the Zohan is tired of the constant fighting between the Israelis and Palestinians and hopes to make a new life for himself in America as a hair stylist. To achieve this goal, he goes off alone to fight a terrorist mastermind known as the Phantom (John Turturro). Zohan fakes his death and escapes to America in the cargo hold of a plane. He practices his hair styling technique using a Paul Mitchell book from the 80's. Getting a job with Paul Mitchell proves harder than expected and Zohan takes a job in a hair salon run by a Palestinian woman (Emmanuelle Chirqui). Zohan tries to keep his idenity a secret but he gets recognized and his past that he tried to leave behind catches up with him.
The Israeli-Palenstinian conflict is treated rather lightly. When the Zohan says that he wishes the fighting would stop his mother says, "they've been fighting for 2000 years, it's bound to stop soon." Actually, no it's not. The conflict will not end so long as Arabs hate Israelis more than they love their own children. It will not end so long as Arabs do not recognize the right for Israel to be an independent nation. It will not end when attacks and counterattacks occur on both sides. When victims are made martyrs and Israel is condemned as a Goliath oppressing the Palestinian David and people buy into the nonsense of "Zionism is racism" no end to the conflict is in sight. When the Arab world is not interested in peace despite concession after concession has been made by Israel, how can there be peace? The situation is dreadful for people on both sides who just want to get on with their lives.
The Zohan learns that several other people in the area where he works have also left Israel in hopes for a better life. But things in America are not much better. The street is divided into Arab and Israeli sides. When racist remarks are printed on some shops and others are vandalized both sides are quick to blame the other. Only by putting aside their differences can they come together to fight a common enemy.
Hacky sack and hummus go together like ice cream and hot sauce but in this movie, both are used quite often. Mariah Carey makes a brief appearance and does a decent job being funny. Unlike "Glitter" which bombed, this movie is supposed to be funny and Carey doesn't take herself too seriously. SNL alums Kevin Nealon and Rob Schneider make appearances. Hezbollah is made fun of. Ethnic jokes are made of Jews, Arabs and Southerners.
There are some funny moments. The action is rather goofy. The storyline is ok. Worth seeing once as a matinee or rental.
For a PG-13 movie there was plenty of sexual situations. Sandler appears naked several times with his privates strategically blocked from view. Sexual activity with older women is implied frequently and is played for laughs.
The Zohan is an Israeli counter-terrorist agent. He's exceptionally good at capturing terrorists. He has feet of fury, can tie people into a pretzel and can immobilize an opponent just by holding their pinky. He's also impervious to pain which he shows by placing a piranha down his speedo. However, the Zohan is tired of the constant fighting between the Israelis and Palestinians and hopes to make a new life for himself in America as a hair stylist. To achieve this goal, he goes off alone to fight a terrorist mastermind known as the Phantom (John Turturro). Zohan fakes his death and escapes to America in the cargo hold of a plane. He practices his hair styling technique using a Paul Mitchell book from the 80's. Getting a job with Paul Mitchell proves harder than expected and Zohan takes a job in a hair salon run by a Palestinian woman (Emmanuelle Chirqui). Zohan tries to keep his idenity a secret but he gets recognized and his past that he tried to leave behind catches up with him.
The Israeli-Palenstinian conflict is treated rather lightly. When the Zohan says that he wishes the fighting would stop his mother says, "they've been fighting for 2000 years, it's bound to stop soon." Actually, no it's not. The conflict will not end so long as Arabs hate Israelis more than they love their own children. It will not end so long as Arabs do not recognize the right for Israel to be an independent nation. It will not end when attacks and counterattacks occur on both sides. When victims are made martyrs and Israel is condemned as a Goliath oppressing the Palestinian David and people buy into the nonsense of "Zionism is racism" no end to the conflict is in sight. When the Arab world is not interested in peace despite concession after concession has been made by Israel, how can there be peace? The situation is dreadful for people on both sides who just want to get on with their lives.
The Zohan learns that several other people in the area where he works have also left Israel in hopes for a better life. But things in America are not much better. The street is divided into Arab and Israeli sides. When racist remarks are printed on some shops and others are vandalized both sides are quick to blame the other. Only by putting aside their differences can they come together to fight a common enemy.
Hacky sack and hummus go together like ice cream and hot sauce but in this movie, both are used quite often. Mariah Carey makes a brief appearance and does a decent job being funny. Unlike "Glitter" which bombed, this movie is supposed to be funny and Carey doesn't take herself too seriously. SNL alums Kevin Nealon and Rob Schneider make appearances. Hezbollah is made fun of. Ethnic jokes are made of Jews, Arabs and Southerners.
There are some funny moments. The action is rather goofy. The storyline is ok. Worth seeing once as a matinee or rental.
Sunday, June 8, 2008
A Story
A synagogue needed a new Torah scroll. The best scribe who could be found was commissioned to do the work. The synagogue board got together and decided to hold a contest for a torah scroll cover. The best cover would be displayed on the scroll when the scroll was completed and ready to be used for the first time. The other entries would be used throughout the year. Many scroll covers were submitted. The winning entry had an beautifully embroidered picture of Jerusalem. Gold, silver, copper, red, blue, crimson, white and purple were skillfully used. When it came time to put the cover on the scroll, a slight problem came up. The cover was too small. Oy! Now what. The board said, unfortunately, we can't use it. The woman who made the cover was not about to see her hard work be for naught. Can't we just cut the Torah to make it fit the cover?
This story is fictional and we're not told what happened later. But it serves to illustrate a point.
I believe that many would react with horror at the woman's suggestion. Cut the Torah?! A curse on anyone who would do such a thing. But, I submit that we do this already. We like our lives and worldview. God's Word does not always fit with what we would like to do. So, we cut it out. It doesn't apply. That was for a different people at a different time in a different place. We fool ourselves into thinking that we're ok because we love Jesus or because we follow the 10 commandments or because we treat others as we would like to be treated. I do not say that any of these are wrong and should not be done. I say that they are not enough by themselves.
It's a great thing to love your neighbor as yourself. But if you neglect God by turning to idols, where is your love for God? If you say you love Jesus but don't follow his commands to love one another, then how can you say you really love Jesus? If you observe the 10 Commandments and say the other 603 don't matter, what does that say about your attitude toward God's holy, righteous and wonderful law? Be careful about cutting the Torah down to size to fit your lifestyle. It is better by far to conform your life to God's Word.
This story is fictional and we're not told what happened later. But it serves to illustrate a point.
I believe that many would react with horror at the woman's suggestion. Cut the Torah?! A curse on anyone who would do such a thing. But, I submit that we do this already. We like our lives and worldview. God's Word does not always fit with what we would like to do. So, we cut it out. It doesn't apply. That was for a different people at a different time in a different place. We fool ourselves into thinking that we're ok because we love Jesus or because we follow the 10 commandments or because we treat others as we would like to be treated. I do not say that any of these are wrong and should not be done. I say that they are not enough by themselves.
It's a great thing to love your neighbor as yourself. But if you neglect God by turning to idols, where is your love for God? If you say you love Jesus but don't follow his commands to love one another, then how can you say you really love Jesus? If you observe the 10 Commandments and say the other 603 don't matter, what does that say about your attitude toward God's holy, righteous and wonderful law? Be careful about cutting the Torah down to size to fit your lifestyle. It is better by far to conform your life to God's Word.
Friday, June 6, 2008
Psalm 1:6
For the Lord knows the way of the righteous, but the way of the ungodly shall perish.
knows-more than awareness, this is intimate, personal knowledge (NSB note)
the way-John 14:6. See also Proverbs 2:8; 4:19. "He guards the paths of justice and prserves the way of His saints." "The way of the wicked is like darkness; they do not know what makes them stumble." Two ways are contrasted. Which way is better? The choice should be obvious.
NSB note: God is intimately involved with the way of the righteous, but has no connection with the way of the ungodly, except in judgment. See Psalm 146:9: "the way of the wicked He turns upside down."
knows-more than awareness, this is intimate, personal knowledge (NSB note)
the way-John 14:6. See also Proverbs 2:8; 4:19. "He guards the paths of justice and prserves the way of His saints." "The way of the wicked is like darkness; they do not know what makes them stumble." Two ways are contrasted. Which way is better? The choice should be obvious.
NSB note: God is intimately involved with the way of the righteous, but has no connection with the way of the ungodly, except in judgment. See Psalm 146:9: "the way of the wicked He turns upside down."
Thursday, June 5, 2008
Psalm 1:5
Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
This verse parallels verse 1. Just as the righteous are blessed for not standing with the wicked, so are the wicked condemned and shall not stand with the righteous.
This verse parallels verse 1. Just as the righteous are blessed for not standing with the wicked, so are the wicked condemned and shall not stand with the righteous.
Wednesday, June 4, 2008
Psalm 1:4
The ungodly are not so,
But are like the chaff which the wind drives away.
Here we have a contrast with verse 3. "Not so" contrasts the state of righteous who meditate on God's Torah. The ungodly are not like ever fruitful trees. Whatever they do does not prosper.
'Like the chaff': Chaff is refuse that is blown away by the wind. It is what is separated from the wheat at harvest. This is similar to the imagery of the separation of the goats and sheep in the Olivet Discourse. Matthew 25:31-46. The righteous shall stand firm in the judgment. The wicked will be blown away.
'the wind': Hebrew, ruach. This word also means 'spirit.' The ruach ha'kodesh is the Holy Spirit. The ruach ha'elohim is the Spirit of God. God's spirit will drive away the wicked. If you would be firmly planted like a tree and not be harassed like a driven leaf (Job 13:25), spend your time in Torah. It is by meditating on His Word that you will have much success and that you will prosper. See Joshua 1:7-8.
But are like the chaff which the wind drives away.
Here we have a contrast with verse 3. "Not so" contrasts the state of righteous who meditate on God's Torah. The ungodly are not like ever fruitful trees. Whatever they do does not prosper.
'Like the chaff': Chaff is refuse that is blown away by the wind. It is what is separated from the wheat at harvest. This is similar to the imagery of the separation of the goats and sheep in the Olivet Discourse. Matthew 25:31-46. The righteous shall stand firm in the judgment. The wicked will be blown away.
'the wind': Hebrew, ruach. This word also means 'spirit.' The ruach ha'kodesh is the Holy Spirit. The ruach ha'elohim is the Spirit of God. God's spirit will drive away the wicked. If you would be firmly planted like a tree and not be harassed like a driven leaf (Job 13:25), spend your time in Torah. It is by meditating on His Word that you will have much success and that you will prosper. See Joshua 1:7-8.
Tuesday, June 3, 2008
Psalm 1:3
He shall be like a tree planted by the rivers of water,
That brings forth its fruit in its season,
Whose leaf also shall not wither;
And whatever he does shall prosper.
Like a tree-see Jeremiah 17:8. The image is of a desert date palm that has been firmly planted in a well-watered oasis. (Nelson Study Bible) The image of tree also calls to mind the personfication of Wisdom in Proverbs. "It is a tree of life to them that hold fast to it and all of its supporters are happy." (Prov. 3:18) This verse is chanted after the reading from the Torah scroll. Torah itself is called etz chayim (a tree of life). Thus we have a connection between studying Torah (a tree of life) and being like an ever fruitful tree.
Shall prosper-from this we may get the mistaken notion that if you study Torah you will never lack for anything. The idea that if you just meditate on God's Word you won't have to worry about your future finances is not what this verse is saying. NSB notes: The righteous person is always useful and productive to the Lord.
That brings forth its fruit in its season,
Whose leaf also shall not wither;
And whatever he does shall prosper.
Like a tree-see Jeremiah 17:8. The image is of a desert date palm that has been firmly planted in a well-watered oasis. (Nelson Study Bible) The image of tree also calls to mind the personfication of Wisdom in Proverbs. "It is a tree of life to them that hold fast to it and all of its supporters are happy." (Prov. 3:18) This verse is chanted after the reading from the Torah scroll. Torah itself is called etz chayim (a tree of life). Thus we have a connection between studying Torah (a tree of life) and being like an ever fruitful tree.
Shall prosper-from this we may get the mistaken notion that if you study Torah you will never lack for anything. The idea that if you just meditate on God's Word you won't have to worry about your future finances is not what this verse is saying. NSB notes: The righteous person is always useful and productive to the Lord.
Monday, June 2, 2008
Psalm 1:2
But his delight is in the law of the Lord, and in His law he mediates day and night.
Joy can be found in studying God's law. The 'law' is literally the 'teaching', or Torah of the Lord. Torah is the right way, contrasted with that of the ungodly, the sinners and the scornful.
Meditates: The emphasis is on study, as opposed to doing. "Study leads to all the commandments" says the Talmud. Of all the things that one may do to inherit eternal life-honoring parents, dowering the bride, making peace when there is strife-the study of Torah excels them all. From this verse, and others (Joshua 1:7-8), we get the rabbinic dictum of Torah lishmah, study for its own sake. The act of study can itself be an act of worship. Every study session begins with a prayer thanking God for the privilege of studying His Word.
Day and night: taken figuratively to mean, all the time. When asked if Jews should be allowed to study Greek philosophy, this verse was quoted and the rabbis answered, find a time that is neither day nor night and then you may study Greek philosophy. JSB notes: The Dead Sea Sroll community took it literally, suggesting that "[I]n the place in which the Ten* assemble there should not be missing a man to interprest the law day and night, always relieving each other."
*Ten-the mininum number for a quorum required to conduct services or publicly read from the Torah. In Judaism, this number is called a minyan. In Orthodox Judaism, this number must be 10 adult (over the age of 13) Jewish males. In Reform Judaism, to which I belong, we ask for 10 people. Women are counted equally with men.
Joy can be found in studying God's law. The 'law' is literally the 'teaching', or Torah of the Lord. Torah is the right way, contrasted with that of the ungodly, the sinners and the scornful.
Meditates: The emphasis is on study, as opposed to doing. "Study leads to all the commandments" says the Talmud. Of all the things that one may do to inherit eternal life-honoring parents, dowering the bride, making peace when there is strife-the study of Torah excels them all. From this verse, and others (Joshua 1:7-8), we get the rabbinic dictum of Torah lishmah, study for its own sake. The act of study can itself be an act of worship. Every study session begins with a prayer thanking God for the privilege of studying His Word.
Day and night: taken figuratively to mean, all the time. When asked if Jews should be allowed to study Greek philosophy, this verse was quoted and the rabbis answered, find a time that is neither day nor night and then you may study Greek philosophy. JSB notes: The Dead Sea Sroll community took it literally, suggesting that "[I]n the place in which the Ten* assemble there should not be missing a man to interprest the law day and night, always relieving each other."
*Ten-the mininum number for a quorum required to conduct services or publicly read from the Torah. In Judaism, this number is called a minyan. In Orthodox Judaism, this number must be 10 adult (over the age of 13) Jewish males. In Reform Judaism, to which I belong, we ask for 10 people. Women are counted equally with men.
Psalm 1:1
The name "Psalm" comes from the Greek "psalmos", which is a translation of the Hebrew "mizmor" (a song with the accompaniment of a stringed instrument) Jewish Study Bible.
The Hebrew name for the book of Psalms is Tehillim, meaning songs of praise. Tehilim has the root word hallel, meaning "praise."
It is the first book in the section of the Tanakh known as the Writings. Jesus refered to the third section of the Scriptures as the Psalms. Luke 24:44
1:1 Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful. (NKJV)
Blessed: The Hebrew word is "ashrei." The JSB translates this as "happy". Ashrei comes from the root word 'asher', which means happy. And Asher is the name given to the second son of Jacob and Zilpah (Leah's handmaid). Gen 30:13. "Then Leah said, 'I am happy, for the daughters will call me blessed.' So she called his name Asher." (Emphasis added).
Why then say "blessed"? Because happy, as we may commonly understand it, doesn't quite convey the meaning of 'ashrei.' Happiness is more than an emotion. What is true happiness? I would submit that happiness is a sense of peace or contentment. It's being satisfied with what you have rather than hoping for what you don't have. It's loving God and loving your neighbor. It's not worrying about the past or the future. Who by worrying can add a single hour to his life? It's not hating your brother in your heart. It's not seeking revenge or bearing a grudge but forgiving those who trespass against you. And of such a person, you would call them blessed.
the man. Why not the woman? Are women prohibited from meditating on God's Word and thus being 'happy', or 'blessed'? Rather, this should be taken in the sense of any person who wants to study Scripture may do so. In Biblical times, it was incumbent on fathers to teach their sons the Scriptures. Daughters did not have to follow all 613 mitzvot and since they were exempted from certain laws were not expected to have to follow all of them either. But, that which is not prohibited is permitted. Nowhere does Torah forbid a man from teaching his daughter Torah. Nor does Torah forbid a woman from learing Torah on her own.
walk...stand...sit. Notice the progression. If you follow after ungodly people, you will end up standing with them and eventually sitting down with them. Do not walk in the way that is not God's way. What is God's way? Torah. God stands in the godly assembly, amidst the judges, he judges. Psalm 82. To stand is to pronounce judgment. Standing is also a way of showing respect. The sheriff will announce "all rise" whenever the judge enters or leaves the courtroom.
Do not pronounce wicked judgments. And do not respect those who do. What about sitting? What comes to mind is eating. Usually people will sit down to a meal. What is the Psalmist saying here? Have nothing to do with those who mock and scorn God. Do not eat with them. Do not conduct business with them. And note that once you are sitting, it is that much harder to get back up and walk away than if you are already standing.
Note that those who abstain from the path of the wicked will be truly happy, or blessed.
The Hebrew name for the book of Psalms is Tehillim, meaning songs of praise. Tehilim has the root word hallel, meaning "praise."
It is the first book in the section of the Tanakh known as the Writings. Jesus refered to the third section of the Scriptures as the Psalms. Luke 24:44
1:1 Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful. (NKJV)
Blessed: The Hebrew word is "ashrei." The JSB translates this as "happy". Ashrei comes from the root word 'asher', which means happy. And Asher is the name given to the second son of Jacob and Zilpah (Leah's handmaid). Gen 30:13. "Then Leah said, 'I am happy, for the daughters will call me blessed.' So she called his name Asher." (Emphasis added).
Why then say "blessed"? Because happy, as we may commonly understand it, doesn't quite convey the meaning of 'ashrei.' Happiness is more than an emotion. What is true happiness? I would submit that happiness is a sense of peace or contentment. It's being satisfied with what you have rather than hoping for what you don't have. It's loving God and loving your neighbor. It's not worrying about the past or the future. Who by worrying can add a single hour to his life? It's not hating your brother in your heart. It's not seeking revenge or bearing a grudge but forgiving those who trespass against you. And of such a person, you would call them blessed.
the man. Why not the woman? Are women prohibited from meditating on God's Word and thus being 'happy', or 'blessed'? Rather, this should be taken in the sense of any person who wants to study Scripture may do so. In Biblical times, it was incumbent on fathers to teach their sons the Scriptures. Daughters did not have to follow all 613 mitzvot and since they were exempted from certain laws were not expected to have to follow all of them either. But, that which is not prohibited is permitted. Nowhere does Torah forbid a man from teaching his daughter Torah. Nor does Torah forbid a woman from learing Torah on her own.
walk...stand...sit. Notice the progression. If you follow after ungodly people, you will end up standing with them and eventually sitting down with them. Do not walk in the way that is not God's way. What is God's way? Torah. God stands in the godly assembly, amidst the judges, he judges. Psalm 82. To stand is to pronounce judgment. Standing is also a way of showing respect. The sheriff will announce "all rise" whenever the judge enters or leaves the courtroom.
Do not pronounce wicked judgments. And do not respect those who do. What about sitting? What comes to mind is eating. Usually people will sit down to a meal. What is the Psalmist saying here? Have nothing to do with those who mock and scorn God. Do not eat with them. Do not conduct business with them. And note that once you are sitting, it is that much harder to get back up and walk away than if you are already standing.
Note that those who abstain from the path of the wicked will be truly happy, or blessed.
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