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בס”ד

Parashat Chayei Sarah

There are those who say that this week’s Torah portion is one of the most spiritual readings among the 54 Parashiot. The phrase Chayei Sarah means the life of Sarah. What is unique is that the first thing that one learns about Sarah is that she died at the age of 127 years. Even though Sarah is dead, one can see how her life continues to influence people. What was it about Sarah that caused her to be an integral part of people’s lives even after she died? Perhaps the answer is found in her age, 127 years.

One learns in Genesis 6:3 that the maximum age for a human being is 120 years. Therefore if one lives past this age there is great significance. The number 120 is related to the number 18 which means life. The number 7 is related to holiness; therefore the age of 127 speaks to the holiness of Sarah’s life. When one lives a life sanctified to G-d this person will influence people to draw closer to the L-rd. Sarah was a role model for other people.

It was only after the death of Sarah that Abraham decided that Isaac should get married. If one reads Genesis 24 he will clearly see how G-d was at work to bring Rebecca to Isaac. It was no accident that Isaac brought Rebecca into the tent of his mother Sarah,

“And Isaac brought her (Rebecca) to the tent of Sarah, his mother and he took Rebecca and she became his wife and he loved her and Isaac was comforted concerning his mother.” Genesis 24:67

Sarah was an integral part in G-d’s plan. Abraham was not able to fulfill HaShem’s call on his life without Sarah doing her part. Now that Abraham was old, “Abraham was old…” Gen. 24:1, he knew that the promise was now going to continue through Isaac and therefore he needed a help mate just as Abraham had Sarah. The fact that Isaac brought Rebecca into the tent of Sarah shows the reader how Rebecca now takes the role of Sarah. Isaac knew that he needed a women like his mother. Scholars point out that when the text reads, “…and Isaac was comforted concerning his mother” it was not so much about his personal lost of a mother, but that he now had a partner to carry on G-d’s covenantal purposes.

What one is to glean from this passage is that it is not wise to see people only in terms of what they mean to you; rather in what they mean to the kingdom. Sarah’s influence on Isaac was not just how much he loved his mother, but how she instilled in him that there is a call / purpose for his life. The fact that Sarah lived a life that was sanctified to G-d’s covenantal purposes was seen in how she influenced her son to continue in that same heritage. What about you? How are you influencing others to walk in the kingdom’s purposes? When you die, what influence will you have upon others?

Shabbat Shalom.

בס”ד

Parashat Vayera

In this week’s Torah portion Abraham demonstrates his faith by obey G-d’s command to go to the land of Moriya and offer his son Isaac as a burnt offering. The section opens up with the phrase, “And it came about after these things that G-d tested Abraham.” Genesis 22:1. Abraham is known for being a man of faith. One needs to understand that when one walks in faith he will be tested. There is an important difference between being tested and tempted. Sometimes the same word is used and the context of the passage reveals the meaning.

The Epistle of James offers some helpful instruction for one who is being tested by
G-d. First of all James says one needs to count it as a great joy when one is being tested by G-d. This is usually the opposite of what one thinks and feels. Usually when in the midst of trials one begins to pray to be taken out of the situation. James says to be glad because he knows that when your faith is tested it is a sign of three things. The first is G-d is at work in your life; the second is that the trial is for the purpose of growing you spiritually; and the third is that at the end of the trial will come a blessing.

Trials are never easy, but if one remembers that there is a reward at the end of the experience, this one will endure, with the help of the Holy Spirit. James informs the reader that trials produce patience in the life of a believer. This biblical word means a lot more than its English counterpart. Biblical patience is the inner strength to press on in the upward call that G-d has given to every believer. The source of this strength is not man, but G-d. It is not so much the strength to do, but a strength that changes the person into more and more the person that G-d wants him to become. This is why James says that biblical patience, “…when it is complete in action (deed) it will make us perfect without defect and not lacking any thing.” James 1:4. The latter half of this verse says that through biblical patience one will be equipped to do whatever G-d calls him to do. It is not a reference as some have said to prosperity, but to be spiritually ready to complete the work which G-d has entrusted to a person.

Notice in the next verse that James says to the one that lacks, “let him asks for wisdom…” James 1:5. Why specifically wisdom? In the prayer know as the “Amida” one of the sections refers to G-d who bestows on His people knowledge, understanding and wisdom. Wisdom is superior because to have wisdom one must also have knowledge and understanding. Knowledge is simply having the information. Understanding is when one knows how to use this knowledge and wisdom is realizing in what circumstances to apply it. Notice that the emphasis of this passage is on the doing. Abraham was not just a great believer, but his faith led him to do. This is what James wants to convey to the reader.

In verse 12 of this first chapter James repeats how when one is tested he needs to be happy because the one who handles the trial faithfully will receive the crown of life. The phrase the crown of life signifies something that surrounds the head of the person. The head represents the whole person and therefore it is a reference to the change that G-d wants to bring into the life every believer. This is really the blessing that each person should be striving for, to become a new person. Notice that a crown signifies victory and becoming the person that G-d wants you to become is the true victory that each of us should desire.

In the next verse James switches from speaking about being tested by G-d to the issue of temptation. Even though it is the same word that is being used the context changes when James adds an additional word which modifies the issue. James writes,

“Whoever is being tested he shall not say ‘G-d is testing me’, because G-d is not tempted by evil, nor does He tempt a man.” James 1:13

The word is evil. When a trial involves the enticement to do wrong, G-d is never ever that source of trial. G-d places one in a trial to perfect the person. The person is being given the opportunity to do something good. Temptation is the opposite of this; the person is being seduced to do that which is wrong. Now let’s return to the account with Abraham. Abraham was being called to do that which was good. Notice in the end, because Abraham obeyed G-d, that G-d blessed him with a reward. Genesis 22:17 says that Abraham would “inherit the gate of his enemies”.

This phrase is an idiom that refers to victory. The one who possesses the gate of his enemy controls the city. This idea of victory is exactly what we were referring to when we were discussing the “Crown of Life” in James 1:12.

So the next time you find yourself in the midst of having your faith tested, remember the example of Abraham and the advice of James.

Shabbat Shalom

Parashat Lekh L’kha

Genesis 17:4 “I behold My Covenant with you and you shall become a father to many nations.”

Abraham was known as a man of faith.  Faith is based upon not one’s hopes, dreams, desires; but rather the Word of G-d.  To each person there is a calling on his life.  However, this call will never be known unless one connects with G-d.  Knowing G-d is where life and purpose begins.  When G-d revealed Himself to Abraham, Abraham was wise enough to respond.  Abraham desired to know G-d and entered into a relationship with Him.  It is important that people realize that the only relationship that one can enter into with G-d is covenant-based.  The foundation of the covenant is G-d’s grace.  In the book of Romans, Paul speaks concerning Abraham and says, “Behold, the wages of a worker are not considered to be grace, but rather something that he has a right to.”  (Romans 4:4).  This is not the situation with mankind.  We cannot earn the right to enter into a covenant relationship with G-d; rather, it is by means of G-d’s grace.

It is the responsibility of every believer not just to be a student of G-d’s grace, but to share and to help others learn this grace.  Grace is very powerful.  Paul, in his epistle to Titus, says, “Behold, the grace of G-d which saves has appeared to all men, and teaches us to distinguish between evil and the desires of this world in order that we might live in this world modestly, righteously and in kindness.”  (Titus 2:11-12).  Learning grace causes each person to become a new creation.  In the primary passage of this devotional, there are 4 Hebrew words that stand out.  These are “I”, “behold”, “My covenant”, and “with you.”  These four Hebrew words (four phrases in English) reveal an important truth.  “I” (the Living G-d) “behold” (pay attention to this) desire that “you” enter into “My covenant.”  Abraham was moved to obey G-d, not just so that he could have a personal relationship with G-d, but that others also could know Him.  This fact is made evident in that G-d changed Abram’s name to Abraham.  Genesis 17:5 tells us the significance of Abraham’s name is that it means the “father of many nations”.

The spirit of the outreach is demonstrated by Abraham.  Genesis 12:1 tells the reader that Abram was willing to leave his country, his heritage, his family and move to a new land.  In others words, G-d caused him to leave everything that would give him security and stability in his life and rely upon G-d’s sustenance.  What was Abraham’s motivation for doing so?  He loved people.  Messiah Yeshua taught that it is impossible to say that you love G-d and not your neighbor.  Therefore, it was Abraham’s commitment to G-d which gave him the supernatural ability to love others.  This love was manifested in his willingness to serve.

There is no question that one of the outcomes of redemption is change.  In fact, G-d constantly brings changes into the life of His people.  One of the great problems of most individuals is that we get comfortable with where we are.  Recently, a friend of mine gave me a navigation system.  It used to be that when I drove down the road, even though I was going in the wrong direction, I was content because I did not know that I was lost.  But now, when I steer off course, immediately the voice sounds to tell me I am off route.  If one turns to G-d frequently, and listens to Him carefully, the Holy Spirit will also reveal to us when we are off course.  Sometimes G-d gives us a new destination.  When was the last time you asked G-d if you are where He wants you to be?  Sometimes we fail to do this because we are comfortable with where we are.  I had an old pair of pants that are extremely comfortable, but my wife keeps telling me I look awful in them.  Sometimes we are physically comfortable but spiritually we look shabby.

Why not turn today to the G-d of Abraham and ask Him about how He wants you to serve Him.  He may show you a part of the world that He is calling you to.  Abraham’s life wasn’t always easy, but he sensed G-d as he loved others and served them.  Shabbat Shalom!

בס”ד

Parashat Noach

A very important principle of our faith is the fact that when one is born, he is in need of redemption. In other words, one is born lost. We rest assured that our G-d is a gracious and fair judge and it is not the purpose here to enter into the dialogue “where to babies go to when they die?” Many people struggle with this concept commonly referred to as the “depravity of man”. This week’s Torah portion addresses this issue.

First, one needs to remember that sin is related to many factors:  culture, environment, etc., but the primary reason one sins is because he has a sinful nature. Man has this sinful nature because he is a descendant of Adam and Chavvah (Eve). The Bible makes it very clear that sin is genetically related. Some have asked the question is it fair that man is born with a sinful nature when it was Adam and Chavvah who sinned and not them? The truth of Scripture is that if you or I were in the garden instead of Adam and Chavvah we would have acted in the same way.

Last week in Parashat Bereishit near the end of the portion one reads,

“And HaShem saw that great is the evilness of man in the land and every inclination of his heart is only evil all the day.”

In order to demonstrate this to us this week’s parashah contains an experiment. G-d took the best man at that time on the face of the earth, Noach. One reads at the beginning of the parashah,

“These are the generations of Noach, Noach a righteous and blameless man who was in his generation one who walked with G-d.”

Hence G-d took the best man and his immediate family and started the human race over. What was the result?  This will be addressed in the next paragraph.  First, one needs to pay close attention to how Noach is described.  The text says that he was a righteous and blameless man.  This phrase does not mean that Noach was without sin.  The term righteous, when it is applied to a man, simply means one who strives to do G-d’s will and when he fails he seeks forgiveness and divine instruction on how to make restitution.  Often times this restitution consists of a sacrifice.  Only Yeshua, when He walked upon the earth, was absolute righteous and never sinned.  The second term, a blameless man, comes from the Hebrew word which can also relate to a foolish person.  The question which needs to be asked is, how can this same Hebrew word sometimes mean a blameless man and at other times a foolish man?  The answer is found in the root meaning of this word.  The Hebrew word is referring to one who does not know the proper thing to do.  If this person acts with a lack of knowledge, his behavior will be one of foolishness.  However, if one depends upon G-d, and seeks His knowledge, and acts in accordance with divine knowledge, depending upon G-d for all things, in the end this one will be successful and be thought of as a blameless man.

Returning to the question at hand, what was the result of G-d’s experiment with Noach?  One finds in Genesis 9 that Noach became drunk and exposed his nakedness. This is included in the word of G-d to show that the best of humanity still behaves in a shameful manner before G-d.  In the next chapter, the text deals with the descendants of Noach.  It is very important to see the command that G-d gave to Noach and his children.

“And G-d blessed Noach and his sons and said to them, ‘Be fruitful and multiply and fill the earth’.”
Genesis 9:1

In chapter 10 of Genesis this commandment began to be fulfilled, as the descendants of Noach multiplied and began to build cities.  One may begin well with G-d, but the important thing is to continue and end well.  In Genesis 11, we see the great potential that G-d had given man; man was unified and had a common language (Genesis 11:1).  The next verse shows the descendants of Noach continuing to move and fill the earth until they came to the valley in the land of Shinnar.  It is there that we read that the people settled.  In verse 3 instead of consulting with G-d, man began to behave based upon his own decision making ability and he decided to make a great city, not for the glory of G-d, but for man.  They decided not to exalt their Creator, but to try to make a name for themselves.  The main structure they built was a great tower.  In Hebrew, the word tower is “migdal.”  Rabbis have pointed out that the word can be understood in this context as “mi” “gadol”, meaning who is great?  The point is that man’s sinful nature is always expressed with a desire to exalt self instead of G-d.

This behavior is something we all struggle with.  It reveals the depravity of every human being and each of our need for redemption; for through the redemption process G-d creates in us a new nature that if we rely upon the anointing of His Spirit we can walk with G-d in obedience.

Shabbat Shalom

בס”ד

Parashat Bereishit

This Shabbat we return to the book of Genesis and read the first Torah portion. The account of creation is foundational for one understanding what HaShem wants to do in his or her life. The first word, Bereishit, is related to time.  We know that G-d transcends all things.  Therefore, when the text says “In the beginning…,” to what is this referring?  The answer is the beginning of time from a human perspective.  The story of creation focuses on humanity’s entrance into the world which HaShem created.  The book of Ephesians chapter 1 and verse 4 reveals that G-d chose us in Messiah before the foundation of the world was laid.  Most scholars interpret this to mean that G-d created all human souls prior to the creation of the world.  Because our bodies are not us, rather it is the soul who is the real individual, humanity existed in what scholars call the “otzar haneshamot” (storehouse of souls) in the state of harmony with G-d.  But now, G-d was going to put our souls in a body and place them in the “lower world”, i.e. on earth.  How would this affect our relationship with G-d and how were we to cope with this change?

The biblical account of creation reveals instruction to mankind on how one can find harmony with G-d.  The opening verses of Genesis 1 offer counsel for what man’s state would be after Adam and Eve sinned in the garden.  Notice that verse one speaks about G-d creating the heavens and the earth.  From this verse, one learns an important truth.  Heaven is mentioned first and therefore has a priority.  We say our Father in heaven therefore heaven is on a higher spiritual level than earth.  Even though it is obvious that G-d dwells in all places there is a special scriptural connection between heaven and G-d, while man’s domain is upon the earth.

From the second verse we are informed that it is only the earth whose status was in chaos (tohu va’vohu).  This Hebrew word means simply “lacking order”.  G-d reveals this truth to say to mankind that our lives lack proper order.  The question which has to be answered is:  How do we find G-d’s order for our lives?  Verse two ends with an important statement.  Scripture reveals that the Spirit of G-d was moving above the waters.  The Hebrew word translated “moving” or often times “hovering” implies a shaking.  Hebrew scholars say that this word reveals a shaking or trembling as a result of power.  A plane, as it revs up its engine before moving down the runway, shakes because of the power that is about to be released.  Hence, scripture is revealing the potential that the Spirit of G-d is going to release to creation.  In verse three, we see the change being brought into creation.  G-d is going to bring His divine order into this world.  How does the scripture reveal that G-d does this?  G-d speaks and thus it is; hence, the emphasis on the Word of G-d.

Humanity must realize that our lives will lack G-d’s order unless we begin to utilize the Word of G-d.  Many times in the scripture the Word of G-d is spoken of as light.  The idea here is illumination.  It is only G-d’s word that can illuminate our lives so that a G-dly order is brought to it.  Therefore it is no accident that the first thing G-d creates through His spoken word is light.  This light represents a divine   understanding.  In other words, it is seeing things from G-d’s perspective.  If one does not know G-d’s viewpoint, his life will be in chaos, i.e., lack the proper order.  In verse four, G-d makes a distinction between light and darkness.  Since we learned that light is a divine understanding, therefore darkness must be referring to a lack of G-d’s perspective.  Without basing one’s life on the Word of G-d, a person will be in darkness.  This relates to the inability to see, i.e. comprehend, where he is, and what is going on around him, etc.  The sad fact is, most people’s lives do not reflect a divine order, but speak to the fact that they are in a position where they cannot discern truth from error, good from bad, or the like.  This is why the most common feeling that people have concerning their life is frustration.

As we begin the new Torah reading, ask yourself what is the condition of the inner you.  Do you sense intimacy with G-d or are you frustrated with your life.  If your answer is the latter, it is probably because you have failed to make the proper decisions which will order your life according to G-d’s plan for it.  Frustration may very well be the Holy Spirit hovering over you and inviting you to utilize His presence and power through the illumination of the Word of G-d to bring the changes that G-d seeks to make in you.

Shabbat Shalom

בס”ד

Shabbat Chol HaMoed

This Shabbat we read a special Torah portion. Twice a year, during the seven day period of Unleavened Bread and during the seven day period of Succot—Festival of Tabernacles—we switch from the regular Shabbat Torah portion and read from the book of Exodus (Ex. 33:12-34:26). In this passage Moses asked HaShem to send whom G-d promised the children of Israel so they can enter the land. To whom is Moses referring? The answer is the Messiah. It is important to note that within this context Moses also asks G-d to show him His Glory. What is one to learn from these two requests of Moses? That it is the tasks of the Messiah is to reveal the Glory of G-d to the world (see Isaiah 6:3).

Many scholars see the children of Israel entering into the Promised Land as a typological event that pictures the people of G-d entering into the Kingdom. Therefore Moses asks for G-d to send the Messiah because he knows that it is Messiah’s job to establish the Kingdom of G-d upon the earth. It is in the midst of this Kingdom that the Glory of G-d will be experienced by all of its inhabitants.

In regard to the portion that is read from the prophets during Shabbat Chol HaMoed Ezekiel is chosen. During the Festival of Unleavened Bread we read Ezekiel 37:1-14 (Valley of Dry Bones) and during Succot we read Ezekiel 38:18-39:16 (War of Gog and Magog). It is obvious that the Messiah is connected to both of these prophesies from Ezekiel; for it is the Messiah that will bring the restoration of Israel (Valley of Dry Bones) and defeat the enemies of Israel during the battle of Armageddon (War of Gog and Magog) prior to establishing His Kingdom.

Why do we read about these important events during these two seven day festivals? Because the number seven is used in Hebrew numerology in order to convey “holiness” to the reader. Holiness is revealed only through the work of Messiah. Moses knew that Israel could not arrive to her final destination without Messiah’s coming; therefore he asked G-d to send the Messiah so that Moses could complete the work of redemption. Ultimately redemption involves resurrection experience (Valley of Dry Bones). This resurrection experience is what gives us a new life. The question that must be asked is “how will this new life be expressed?” The answer is seen in the next section from Ezekiel- War of Gog and Magog. In this war evil is defeated. This victory is what new life should reflect. A person should live a life where evil, i.e. sin, is defeated and holiness, the Glory of G-d, is manifested in their behavior.

As you observe this special Shabbat, ask yourself if the teachings of these passages are truly seen in your life?  Shabbat Shalom.

בס”ד

Succot

The Feast of Tabernacles is a holiday for not just Israel, but for all the nations as well. We learn this from many places in the scripture, one of which is Numbers 29:12-39.  In this passage one must pay special attention to the number of bulls which are offered each of the seven days of the festival. We read that on the first day thirteen bulls are sacrificed. Each additional day there is one less bull offered until the seventh day when seven bulls are sacrificed. Therefore, in total there are seventy bulls offered during the seven festival days. The number seventy is important because we learn that seventy nations came from Noah (see Genesis 10).

The teaching is this, during Succot there is one bull offered for each of the seventy nations that came from Noah. In other words, each people group is remembered during Succot for a specific purpose. What is this purpose? The number seventy provides the clue. Seventy is comprised of seven times ten. The number ten relates to completion and of course the number seven relates to holiness. We therefore derive that one of the primary messages of Succot is that it is G-d’s desire that all people, Jew and Gentile alike, become Holy.

We also learn from Scripture that one is to take four types of vegetation in his hand (see Lev. 23:40). The tradition is to wave these four species in six different directions. These are North, South, East, West, Upwards and Downwards. Once again numbers are important means that HaShem uses to teach His people spiritual principles. The number four found in the Bible. We are instructed to take the four species in Leviticus 23:40. The number four relates to the four primary directions (North, South, East, and West). Therefore the number four has a global significance. The number six, as in waving the four species in six different directions, is rabbinical in nature, but reveals an important truth. Six relates to grace; therefore G-d is once again proclaiming His desire that His grace goes out from Jerusalem to the world.

If one puts these two thoughts together, he will arrive at an important truth. It is only through G-d’s grace, which was established in Jerusalem by means of sacrifice, that one can become Holy in G-d’s sight. This sacrifice is the Messiah, Who became flesh and dwelt with us through Yeshua. It is important to note that the word dwelt is related “tabernacle”.

Chag Semach!

בס”ד

Parashat Haazinu

This week’s Torah portion is a song, the song of Moses. It reveals many things about the faithfulness of HaShem. It speaks among its many subjects about Israel’s time in the wilderness. In chapter 32 and verse 12 one reads,

“HaShem alone guided them and there was not with Him any foreign god.”

Most scholars see this verse expressing that only HaShem was helping the children of Israel. The same can be said for us 3,500 years later, only G-d is our help. Sure He places it upon some people to assist others and it is important to thank those whom G-d uses to bless us. But ultimately it is G-d Whom we need to recognize for every good thing we receive.

It is interesting to note that the word “guide” in this verse is taken from the same root as the word “rest”. It speaks of an inner peace of knowing that you are where the L-rd wants you to be. I have heard numerous messages where the teacher says that G-d wants to help us get to where we want to be. This is not the case. HaShem is not interested in assisting us arrive at our destination, rather He wants to help us arrive at where He wants us to be. Careful study shows that many times during the 40 years in the wilderness the people complained to Moses and asked to return to Egypt. The Children of Israel were not that interested in getting into the promise land. In fact when given the opportunity to enter, only Joshua and Caleb wanted to do so.

G-d’s guidance requires faith to receive it and follow it. But when a person does, G-d draws him closer to Him spiritually. You and I need to ask ourselves if we are receiving His guidance in our daily walk. Do you sense His voice when you are in a time of decision making? The people had a choice in the wilderness, either follow G-d or travel alone without His provision. Going alone is an unsettling thing to do, but that is exactly what most people are doing.

In the reading from the prophets that accompanies this week’s parasha David speaks about G-d as a rock. He calls the L-rd his Fortress and Rescuer (see II Sam. 22:1-51). Both Moses and David are singing about the stability that they are experiencing because they have made HaShem the foundation of their life. Moses and David had numerous problems, but the L-rd delivered them from each of them,

“Many evil things are to the righteous, but from all of them the L-rd delivers him.”
(Ps. 34:20 English: verse 19).

Yesterday was the Day of Atonement and in our neighborhood a large tent was put up for the numerous people who wanted to pray: the city’s religious council knew that there would not be enough room in the synagogues. The tent held several hundred people and still there was not enough room. Extra chairs were brought and placed outside the tent, but those too were not enough, people were standing during the 6 hour morning service and the 2 hour afternoon service and 1 1/2 final service which ends with the blowing of the Shofar. Why do so many more people attend synagogue on Yom HaKippurim that during Shabbat?  Because of what the rabbis say that this day will do for a person. People want the benefits of G-d without the daily commitment.

Many people receive the message of salvation concerning Yeshua in the same way, failing to note that true faith involves a daily relationship with G-d. Think about how you relate to Yeshua each day. Is He really the foundation of your life? Can you give examples of how you rely on Him? Read carefully these two passages that will be read in the synagogue and see how Moses and David express the presence of G-d in their lives. Live in such a way that their song becomes yours.

Shabbat Shalom

בס”ד

Yom HaKippurim- The Day of Atonement

Within the Jewish community, Yom HaKippurim is a very important day. One does not have to read many of the 613 Biblical commandments until he finds out that there is sin in his life. I am reminded of those who assembled in Jerusalem during the days of Ezra. Ezra read the Torah to the people who had returned from Babylon. They had not been taught the Word of G-d while they were in exile, so when they were confronted with the instructions of G-d they were immediately convicted of their sin. They wept and acknowledged their need for forgiveness.

The primary part of Day of Atonement today is prayer. The main prayer is one entitled “concerning sin”. In this prayer one encounters a long list of sinful behavior. The purpose is obvious, to bring conviction to the individual. Next the prayer moves from conviction to confession. The day concludes with assurance that G-d has accepted the atonement that one has made for the forgiveness of sin. The question that is vital is “what has one done to make atonement of his sin?”

There are two serious problems in regard to this question. According to Scriptures, it is not man who makes atonement for his sin, but the High Priest. It is important to note that the High Priest did so as G-d’s representative. So the first problem in regard to Yom HaKippurim observance today is that man has taken the responsibility of making atonement for his sin upon himself without any Scriptural support for this. The second problem is the act itself of making atonement. Today the act is called “kaparot”. On the day prior to Yom HaKippurim one purchases a live rooster (women purchase a chicken) and wave it over their head three times while saying a prayer. Then the fowl is taken to the butcher where it is killed.

The prayer which is said affirms that the fowl is a substitute, a vicarious offering.  The prayer concludes with the statement, “This fowl will go to his death and I will enter a good long life”. Who has given the authority for this ritual? Man.  It is based in the reckonings of man’s thoughts and certainly not on any Biblical commandment. I reject this ritual. I prefer to continue in what the New Covenant reveals about the Day of Atonement.

In the New Covenant one finds that Yeshua is our substitute, a vicarious offering. He laid down His life in place of ours. He Who never sinned had our sins vicariously transferred upon Him. He is also our High Priest, for we read in the letter to the Hebrews,

“Seeing then that we have a Great High Priest, that is passed into the heavens, Yeshua the Son of G-d, let us hold fast our confession. For we have not an high priest which cannot be touched with the feeling of our weaknesses; but was in all points tempted like as we are, yet He is without sin. Let us therefore come with confidence to the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

Hebrew 4:14-16

בס”ד

Parashat Vayeilech

In this week’s Torah portion Moses encourages the people one last time. He knows that at the age of 120 his death is near. As always Moses’ thoughts are not of himself, but for the people G-d entrusted to his leadership. He offers some wise counsel to the people saying,

“Be strong and courageous, do not fear nor esteem them, because the L-rd your G-d He is the One going with you. He will not let go of you nor forsake you.” Deut. 31:6

This advice is given to the people shortly before Israel crossed the Jordan in order to take possession of the land which HaShem had promised them. From this passage we learn an important truth: just because G-d promises us something, that does not mean we can just sit back and receive it. We must respond to His word in a proper manner. What is it that this verse reveals about our response before G-d?

First of all, Moses commands us to “Be strong and courageous”. This phrase implies that we must utilize the resources that G-d has provided us and do so with confidence. The Scripture is very clear that G-d will provide for our needs. Not necessarily our wants, but what we need to accomplish His will. The courage that we need is to move forward, assured that even though sometimes we do not see His provision, or feel strong, G-d will indeed supply us at the critical time. When Moses says “do not fear” what he means is that do not focus on the obstacle / enemy, but rather on the task at hand. The word “fear” in Hebrew often has a meaning of priority. Therefore Moses is saying “do not allow anything to take priority over G-d. It is when we give our attention to the obstacles we face in life and allow them to turn us from the instructions of our L-rd that we begin heading for defeat.

The next phrase is most telling. Moses says “do not esteem them (the enemy).” The word means to have feelings of admiration for. In this context Moses is warning the people against thinking that those people in the land which G-d wants them to take possession of, are better, stronger, or in a better position than that of the Israelites.  Once again it is human nature to think that our foes have an advantage over us. Many people struggle with self-confidence and having a proper self-image and therefore often feel inferior to others. Even if this is the case, that the enemy is more numerous, better equipped, and truly does have the upper hand, never esteem them and say, “Oh I would like to be in their shoes.” Why should not we feel this way if they do have a physical advantage over us?

Because there is one thing that the believer has that the enemy does not. Moses reveals this in the next phrase when he says, “Because the L-rd your G-d He is the One going with you.” The fact that HaShem is with us means that if we are doing what He has assigned us to do that His influence will overshadow all the possible advantages that the enemy has over us. Moses concludes by reminding the people of HaShem’s faithfulness. He says, “He will not let go of you nor forsake you.” In this phrase one learns that G-d will not be careless with His people. The word implies a dropping. Not a dropping in a willful intent of letting go, but rather a kind of accident. Human beings drop things all the time. We tend to be careless and this carelessness often times is the cause of accidents. Not so with G-d. He is always mindful of His people and the promises He makes. While you and I may be forgetful or allow ourselves to be sidetracked by things of life, G-d is not susceptible to such things. Moses is strongly affirming that G-d will not be careless with His people nor will He willfully leave us.

We can depend upon Him always to do things that He has said. With this in mind, what type of people should we be? People who esteem Him, who give Him total priority over our being. We should move forward with Him to the challenges that He places before us with a joy that He allows us to share in His victory. These truths are what caused John to say in the book of Revelations that we are more than conquerors in Messiah.

Shabbat Shalom!