Reb Benzi's Blog

BO - The Blood of the Lamb

2012-01-26T15:23:00.000-08:00

Bo - בֹּא : "Go/Enter (Modern: Come)"
Torah : Exodus 10:1-13:16
Haftarah/Prophets : Jeremiah 46:13-28
Apostolic Writings : Rom. 9:14-29; 1 Thes. 5:12-22

Parashah Summary:

This week we conclude the ten plagues with the plagues of locusts, darkness and the death of the first-born. The laws of Passover are presented, followed by the commandment to wear tefillin, consecrate the first-born animal and redeem one's first born son. The Torah tells us that at some time in the future your son will ask you about these commandments and you will answer: "With a show of power, God brought us out of Egypt, the place of slavery. When Pharaoh stubbornly refused to let us leave, God killed all the first-born in Egypt, man and beast alike. I, therefore, offer to God all male first-born (animals) and redeem all the first-born of sons. And it shall be a sign upon your arm, and an ornament between your eyes (Tefillin), for with a strong hand the Almighty removed us from Egypt" (Ex. 13:15).

WEEKLY WORD

BO - The Blood of the Lamb

Adapted from ffoz commentaries

A Story from Jewish lore about a dream of Pharaoh:
In his dream, he had seen himself sitting on his throne. An old man appeared before him, holding a big scale which he hung up before Pharaoh. He reached out with one hand, grasped all the nobles and princes of the Egyptian court, bound them, and placed them on one side of the scale. Then he brought a little white lamb and put it on the other side of the scale, and behold-the scale continued dropping until the little white lamb had pulled them all down. Pharaoh awoke with cold sweat on his brow. - Yalqut Shimoni, a talmudic parallel

In Parashat Bo, Moses and Aaron continue to wage a war of signs and wonders while Pharaoh continues to harden his heart and to be hardened in heart. A plague of locusts descends upon Egypt, turning the ground black with their sheer numbers, devouring every living thing. A plague of darkness blots out the lights of Egypt with a darkness so heavy that it was palpable. Yet in the houses of the Israelites there was light. Finally, the signs and wonders culminate with a terrible and awe inspiring final plague, one that will strike at the very heart of Egypt, breaking through even Pharaoh's hardened heart: the Plague of the Slaying of the Firstborn.

The LORD describes how He will pass over Egypt at midnight striking dead the firstborn of every family. Even the firstborn of the cattle will be struck dead. Since Pharaoh's firstborn was heir to the throne of Egypt, he was alleged to be divine as well. The death of Pharaoh's firstborn proves Pharaoh's mortality and helplessness before the true God.

From a Messianic perspective, the imagery and implications of the Passover are unmistakable. Among all the sacrificial services of Torah, none is so well known and oft remembered as the sacrifice of the Passover Lamb. The Passover Lamb is the first sacrifice that Israel, as a nation, is commanded to make. Juxtaposed against the drama unfolding in Egypt, the Passover sacrifice strikes an indelible impression on the mind of the reader.

The stakes are very high. Death is coming to the land of Egypt. Even the Israelites in their midst will not be spared. The LORD is coming to strike the firstborn of man and beast. It is to be a judgment from heaven, a terror in the night.

Merits of innocence and guilt are not considered. Faith and creed do not enter this equation. The righteous will perish with the wicked. Previous plagues had shown particularity, sparing the Israelites in the midst of Egypt. The tenth plague, however, will be completely impartial. Just as in life itself, death knows no boundaries.

Only those within homes marked by the blood of a lamb will be spared. Had the Egyptians imitated the ritual slaughter of the Passover, marking their homes with the blood in like manner, they too would have been spared. The only criteria for salvation, in this instance at least, is the blood on the doorway.

So too in Messiah - Salvation is found in the refuge of His blood !

***

QUOTE OF THE WEEK:

"Man's advocates are repentance and good deeds."

- Talmud: Sabbath, 32a

DON'T MISS OUT:

"In The Footsteps of Messiah"

MESSIANIC ISRAEL STUDY TOUR

(Nov. 7-15 2012)

http://khdnyc.org/israel-tour

NEW ONLINE BROCHURE COMING SOON

The KHD MeetUp

PHOTOS, SHABBAT SERVICES, JEWISH HOLIDAYS, SPECIAL EVENTS, MESSIANIC POSITION PAPERS, AND,Visit Kehilath's Meetup.com page here (for full access, join this meetup, its free):

http://www.meetup.com/Kehilath-HaDerekh-The-Way-Messianic-Congregation-NYC/

For Shabbat Candle Lighting Times, see our home page: http://KHDnyc.org

SHABBAT SHALOM !

Va'eira - The Name of G-D

2012-01-19T23:03:00.000-08:00

VA'EIRA וָאֵרָא (and I appeared)

Torah: Shemot/Exodus 6:2-9:35

Haftarah: Ezekiel 28:25-29:21

Apostolic Writings: Rev. 16:1:-21

Parashah Content:

Va'eira, Va'era, or Vaera (וָאֵרָא — Hebrew for “and I appeared” the first word that God speaks in the parshah, inExodus 6:3) is the fourteenth weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the second in the book of Exodus. It constitutes Exodus 6:2–9:35. Jews in the Diaspora read it the fourteenthSabbath after Simchat Torah, generally in January.

God spoke to Moses, identified Himself as the God of the Patriarchs, and acknowledged hearing the moaning of the Israelites. (Exodus 6:2–4.) God instructed Moses to tell the Israelites that God would free them, make them God’s people, and bring them to the Promised Land. (Exodus 6:6–8.) But the Israelites would not listen because of their distress and hard labor. (Exodus 6:9.) God told Moses to tell Pharaoh to let the Israelites go, but Moses complained that Pharaoh would not heed him, a man of impeded speech. (Exodus 6:10–12.)

The text interjects a partial genealogy of Reuben, Simeon, and finally Levi, including Moses and his family. (Exodus 6:14–25.).

God placed Aaron in the role of Moses’ prophet, to speak to Pharaoh. (Exodus 7:1–2.) God intended to harden Pharaoh’s heart, so that God might show signs and marvels. (Exodus 7:3.) God told how Aaron could cast down his rod and it would turn into a snake, and Aaron did so before Pharaoh. (Exodus 7:9–10.) Pharaoh caused his magicians to do the same, but Aaron’s rod swallowed their rods. (Exodus 7:11–12.) Pharaoh’s heart stiffened. (Exodus 7:13.)

God began visiting ten plagues on Egypt. God told Moses to go to Pharaoh at his morning bath, demand of him to let the Israelites go to worship in thewilderness, and have Aaron strike the Nile with his rod and turn it into blood. (Exodus 7:14–18.) Moses and Aaron did so, and the fish died and the Nile stank. (Exodus 7:20–21.) But when the Egyptian magicians did the same, Pharaoh’s heart stiffened. (Exodus 7:22–23.) Seven days later, God told Moses to have Aaron hold his arm with the rod over the river and bring up frogs, and they did so. (Exodus 7:25–8:2.) The magicians did the same. (Exodus 8:3.) Pharaoh summoned Moses and Aaron to plead with God to remove the frogs and said he's let the Israelites go; Moses did so, but Pharaoh became stubborn and did not let the Israelites leave. (Exodus 8:4–11.)

God told Moses to have Aaron strike the dust with his rod, to turn it to licethroughout the land, and they did so. (Exodus 8:12–13.) The magicians tried to do the same, but they could not. (Exodus 8:14.) The magicians told Pharaoh, “This is the finger of God!” But Pharaoh’s heart stiffened. (Exodus 8:15.)

God loosed swarms of insects against the Egyptians, but not Goshen, where the Israelites dwelt. (Exodus 8:16–20.) Pharaoh told Moses and Aaron to go sacrifice to God within Egypt, but Moses insisted on going three days into the wilderness. (Exodus 8:21–23.) Pharaoh agreed, in exchange for Moses’ prayer to lift the plague. (Exodus 8:24.) But when God removed the insects, Pharaoh became stubborn again. (Exodus 8:27–28.)

God struck the Egyptian’s livestock with a pestilence, sparing the Israelites’ livestock. (Exodus 9:1–6.) But Pharaoh remained stubborn. (Exodus 9:7.)

God told Moses to take handfuls of soot from the kiln and throw it toward the sky, so that it would become a fine dust, causing boils on man and beast throughout Egypt, and he did so. (Exodus 9:8–10.) But God stiffened Pharaoh’s heart. (Exodus 9:12.)

God told Moses to threaten Pharaoh with hail. (Exodus 9:13–19.) Those who feared God’s word brought their slaves and livestock indoors. (Exodus 9:20.) God sent thunder and hail, which struck down all exposed in Egypt, but did not strike Goshen. (Exodus 9:23–26.) Pharaoh confessed his wrong, agreed to let the Israelites go, and asked Moses and Aaron to pray to end the hail. (Exodus 9:27–28.) Moses did so, but Pharaoh reverted to his guilty ways. (Exodus 9:33–34.) (wikipedia)

WEEKLY WORD

Va'eira - The Name of G-D

Adapted from Va'eira commentary by R' Howard Silverman

"God spoke to Moshe; he said to him, 'I am ADONAI. I appeared to Avraham, Yitz'chak and Ya'akov as El Shaddai, although I did not make myself known to them by my name, Yud-Heh-Vav-Heh [ADONAI]' " (Exodus 6:2,3)

In the Bible, the name of the Lord reveals his essence. In this week's Torah portion we read that ... God spoke further to Moses and said to him, "I am the Lord; and I appeared to Abraham, Isaac, and Jacob, as God Almighty, but by my name, Lord, I did not make myself known to them.

What does the text mean when it says that God did not reveal himself as the Lord, Hashem or YHVH? Certainly we read the name YHVH in numerous places in B'reisheet. When the Lord first spoke to Abraham he is identified as YHVH (Gen. 12:1). When God promised him a son, God identifies himself as YHVH (Gen. 15-18). When Isaac is spared on Mt. Moriah, God is identified as YHVH. Throughout the life of Isaac and Jacob as well, God is identified as YHVH. What then does it mean that God did not make himself known as YHVH?

God is saying that to the patriarchs he was known as the sovereign creator who is God Almighty. To Moses and the Israelite slaves he will make himself known as YHVH-the merciful one who keeps his covenant promises. This is elaborated in Exodus 6 where God says that he will take the Jewish people out of Egypt and bring them to the promised land. He also says that he will be their God and they will be his people (see vs. 5-8).

The Exodus from Egypt was the beginning of a process that ultimately will result in the consummation of all of the promises of God. Yeshua came to inaugurate the process of the final redemption. His death and resurrection are the firstfruits of the final resurrection. Every time someone comes to be a follower of Yeshua the process continues. As the remnant of Israel, we are called to convey this good news to our people. The prophet Isaiah wrote, "Therefore my people shall know my name; therefore in that day I am the one who is speaking, ‘Here I am'" (Isaiah 52:6). In the passage, "that day" refers to the day when his name will be fully revealed - the days of Messiah. The passage continues,

How lovely on the mountains

Are the feet of him who brings good news,

Who announces peace

And brings good news of happiness,

Who announces salvation,

And says to Zion, "Your God reigns!"

Our calling is to bring to our people this good news that the Messiah has come - and is coming. It is our calling to manifest the name of the Lord by our words and deeds and how we conduct our lives. It began at the Exodus, continued with the coming of Yeshua and continues today and will one day be completed. May we as a messianic Jewish community be a good testimony of the fragrance of Yeshua; of New Covenant realities; of the Name of the Lord.

***

QUOTE OF THE WEEK:

"It's not how much or how little you have that makes you great or small, but how much or how little you are with what you have."

- Rabbi Samson Raphael Hirsch

DON'T MISS OUT:

"WALK THE TALK" ISRAEL TOUR

(Nov. 7-15 2012)

http://khdnyc.org/israel-tour

The KHD MeetUp

PHOTOS, SHABBAT SERVICES, JEWISH HOLIDAYS, SPECIAL EVENTS, MESSIANIC POSITION PAPERS, AND,Visit Kehilath's Meetup.com page here (for full access, join this meetup, its free):

http://www.meetup.com/Kehilath-HaDerekh-The-Way-Messianic-Congregation-NYC/

For Shabbat Candle Lighting Times, see our home page: http://KHDnyc.org

SHABBAT SHALOM !

Shemot (Names) - What's in a name?

2012-01-12T18:20:00.000-08:00

SHEMOT שְׁמוֹת (Names)

Torah: Shemot/Exodus 1:1-6:1

Haftarah (Ashkenazim): Yeshayahu/Isaiah 27:6-28:13; 29:22-23

Haftarah (Sephardim): Yirmeyahu/Jeremiah 1:1-2:3

Apostolic Writings: 1 Corinthians 14:13-25

Summary:

A new Pharaoh, who "knew not Joseph," became concerned about the military implications of the large increase in the Israelite population. Pharaoh oppressed the Israelites with forced labor and ordered the Hebrew midwives to kill all male babies. A daughter of Pharaoh found the male infant of a Levite and called him "Moses" (translating as "- is born"). Moses was brought up as an Egyptian, but eventually sympathized with the suffering Israelites. Moses killed an Egyptian overseer who was oppressing a Hebrew slave.

Moses fled the country. Moses’ exile took him to Midian, where he became shepherd to the priest Jethro and married his daughter, Zipporah. As Moses fed the sheep on Mount Sinai, God appeared to him from a burning bush, which failed to turn to ash. God ordered Moses to demand the release of the Israelites from Pharaoh, and gave him the power to perform two magical signs to show his authority. Moses’ brother Aaron, mentioned here for the first time, was appointed to assist him. On Moses’ return to Egypt, God tried to kill Moses, but Zipporah, at the inn, performed a circumcision, saving Moses’ life.

Pharaoh refused Moses’ request. Instead, Pharaoh oppressed the people still further and ordered them to make bricks without straw. Moses complained to God. God announced to Moses that God would display a greater might to cause Pharaoh to send the Israelites away. (wikipedia)

WEEKLY WORD

SHEMOT - What's in a name?

by R' Russ Resnik

That which we call a rose By any other name would smell as sweet. - Romeo and Juliet (Act II, scene ii)

A rose is a rose is a rose is a rose. - Gertrude Stein

What's in a name? Exodus, the book of names, or Shemot in Hebrew, answers that question quite differently from Juliet, or Gertrude Stein. In Scripture, a name captures the essence of the one who bears it, and naming is an act of divine authority.

Thus, in Genesis, when God reveals his promise to Abram to make him the father of many nations, he changes his name: "No longer shall your name be called Abram [great father], but your name shall be Abraham [father of a multitude]; for I have made you a father of many nations" (Gen. 17:5). In a similar way, after Jacob wrestles with the "man" of Peniel, God changes his name as well:

Then he said: Not as Yaakov/Heel-Sneak shall your name be henceforth uttered, but rather as Yisrael/God-Fighter, for you have fought with God and men and have prevailed. (Gen. 32:29, Schocken Bible)

God is the one who bestows names, and the names he gives capture the essence and destiny of the person.

Our parasha and the entire book of Exodus open with the phrase, "Now these are the names of the children of Israel. . . ." The verses that follow describe the prosperity of the Israelites, and then the terrible oppression under the Egyptians afterwards. Their very existence is threatened as Pharaoh orders the destruction of every male child born to the Hebrews. But, they have already been named as children of Israel, whom God himself named. Yisrael/God-Fighter has prevailed with God and men, and he shall prevail again through his offspring, with God's help. It is no accident that the Hebrew title for the entire account of the divine victory is Shemot or Names.

As the story unfolds, God designates Moses as his instrument to bring about this victory. Moses seems rather doubtful, and believes the Israelites will be doubtful too. He asks God for his name, perhaps to impress the people and make them respect him. But the Lord makes it clear that he is the one who will do the naming around here. He replies, Ehyeh asher ehyeh, "I AM WHO I AM" (NKJV), or "I-Will-Be-Who-I-Will-Be" (Alter trans.). "And He said, 'Thus shall you say to the Israelites, "Ehyeh has sent me to you'" (Exod. 3:14).

God is giving Moses a healthy dose of spiritual reality, and he is instructing us as well. ?What is my name?? he seems to say. ?You cannot name me. I will not provide you with any labels beyond ?I AM.?? Thus, Torah defines the heart of genuine understanding of God. It must come from him as revelation, not from ourselves through analysis or verbal definition. God does not provide convenient cognitive handles so that we can enlist him to our favorite cause or dogma.

The American religious enterprise seems intent on naming God, but as Jacob discovered, through intense contact with the Almighty we learn our true name. Rather than seeking to name him, we should seek for God to name us.

Recently a prominent Christian broadcaster got himself into trouble by portraying Israeli Prime Minister Ariel Sharon's massive stroke as divine judgment. He later had to apologize for his statement. Whatever one thinks of Sharon's policies, it is always dangerous to claim God's endorsement for one's own political views. We might believe that our views are based on Scripture, but it is presumptuous to point to specific events as backing our interpretation. Such claims are ways that we try to name God; and the Lord let Moses know that he would do the naming around here.

Nevertheless, the unnamable God of Exodus does not choose to remain unnamed. After calling himself only Ehyeh/I AM, God continues speaking to Moses,

"Thus shall you say to the Israelites: 'The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, sent me to you. That is My name forever and thus I am invoked in all ages.' "
(Exod. 3:15, Alter)

The God who is utterly beyond human analysis and definition defines himself in relationship to one specific, very human, family. He is not an impersonal force, but the One who revealed himself to our ancestors, who made promises and kept them, and who remains active in the story of their descendants to this day. Indeed, this is the same I AM who has stepped fully into the human story as a son of Abraham named Yeshua: "Most assuredly, I say to you, before Abraham was, I AM " (John 8:58).

A few months ago, I lost a close friend who had struggled for years with a terminal disease. A few days before his death I went to visit him and he was so weak he could barely whisper. He beckoned to me to come close so he could tell me something.

"Someone asked me yesterday, 'What's the best thing in life?' I said, 'The energy that brought you here to be with me now.' They said, 'Oh, friendship.' I said, 'No, the energy that brought you here to be with me now.'"

My friend set each word in place like a brick in a line of masonry. After a while I responded, "That energy is the spirit of the God of Israel." We had discussed Scripture, God, and Messiah for years, but my friend always resisted what he considered narrow limitations on the divine. I told him, "We need to name that energy because it?s a person, One who is watching over you and loves you." When we prayed together, he thanked God for our friendship, and for everything, he underlined the word in his barely audible voice I had brought into his life. I hope that he made his peace with the God of Israel through Messiah.

We cannot name God, but God names himself. As much as we need to renounce the effort to name God, we need to embrace the names by which he has identified himself?the God of Israel, the covenant-keeping God, the father of our Messiah Yeshua.

***

QUOTE OF THE WEEK:

"The fear of the LORD is the instruction of wisdom; and before honor goes humility."

- Mishlei Shlomo (Proverbs of Solomon) 15:33

DON'T MISS OUT:

"WALK THE TALK" ISRAEL TOUR

(Nov. 2012)

http://khdnyc.org/israel-tour

The KHD MeetUp

PHOTOS, SHABBAT SERVICES, JEWISH HOLIDAYS, SPECIAL EVENTS, MESSIANIC POSITION PAPERS, AND,Visit Kehilath's Meetup.com page here (for full access, join this meetup, its free):

http://www.meetup.com/Kehilath-HaDerekh-The-Way-Messianic-Congregation-NYC/

For Shabbat Candle Lighting Times, see our home page: http://KHDnyc.org

SHABBAT SHALOM !

VAYECHI - May G-D make you like Ephraim and Manasseh

2012-01-05T15:56:00.000-08:00

Vayechi ויחי (And he lived)

Torah : Genesis 47:28-50:26

Haftarah : 1 Kings 2:1-12

Apostolic Writings: : 1 Pet. 1:1-9

Summary:

When Jacob felt the approach of death, he sent for Joseph and made Joseph swear not to bury him in the land of Egypt. (Gen. 47:28–31.) Sometime afterward, Joseph took his sons, Ephraim and Manasseh, to see their ailing grandfather, and Jacob blessed them and received them among his own sons. (Gen. 48.) Then Jacob called his sons to his bedside and revealed their future to them. (Gen. 49.) Jacob died. Joseph and his brothers solemnly interred Jacob’s remains in the family tomb at Machpelah. (Gen. 50.)

Thereafter, Joseph’s brothers grew concerned that Joseph would now bear them a grudge, but Joseph reassured them, saying: “Have no fear! Am I a substitute for God? Besides, although you intended me harm, God intended it for good, so as to bring about the present result — the survival of many people.” (Gen. 50:19–20.)

Joseph lived to see his great-grandchildren. (Gen. 50:23.) On his deathbed, Joseph exhorted his brethren, when God should remember them and lead them out of Egypt, to take his bones with them. (Gen. 50:24–25.) As the book of Genesis ends, Joseph's remains were embalmed and placed "in a coffin in Egypt." (Gen. 50:26.) (wikipedia)

WEEKLY WORD

VAYECHI - May G-D make you like Ephraim and Manasseh
May God make you like Ephraim and like ManassehMay God make you like Ephraim and like Manasseh

"By faith Jacob, as he was dying, blessed each of the sons of Joseph." (Hebrews 11:21)

He blessed them that day, saying, "By you Israel will pronounce blessing, saying, 'May God make you like Ephraim and Manasseh!'" Thus he put Ephraim before Manasseh. (Genesis 48:20)

Jacob laid his hands on Ephraim and Manasseh and bestowed a blessing upon them. He declared that the children of Israel would henceforth bless their own children, saying, "May God make you like Ephraim and Manasseh!" In Sabbath-keeping families, on Friday nights, while the family is gathering around the Sabbath table, fathers lay their hands on their children and bless them. To their sons they say, "May God make you like Ephraim and Manasseh." To their daughters they say, "May God make you like Sarah, Rebekah, Rachel and Leah." He blesses each of the children with the words of the priestly benediction and, as he feels led, other words of encouragement and blessing.

Why would a father, on the one hand, bless his sons to be like Ephraim and Manasseh, while on the other hand, blessing his daughters to be like the matriarchs Sarah, Rebekah, Rachel and Leah? Why not also ask that his sons be like the noble patriarchs?

The answer is in the Torah. Just before Jacob declared that Israel would bless their sons to be like Ephraim and Manasseh, he himself finished bestowing a blessing upon Ephraim and Manasseh. If we look more closely at the blessing he gave them, we discover that through this blessing he transferred the Abrahamic covenant and promises to Joseph's sons. Just as Jacob had received the blessing from his father, Isaac, who received it from Abraham, he passes it on now to Ephraim and Manasseh:

The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, the angel who has redeemed me from all evil, bless the lads; and may my name live on in them, and the names of my fathers Abraham and Isaac; and may they grow into a multitude in the midst of the earth. (Genesis 48:15-16)

When Jacob asks that his name and the names of his fathers may live on in the boys, he is asking that they will walk in the same blessings and covenant relationship that God bestowed upon the patriarchs. So essentially, this blessing is equivalent to saying, "May God make you (Ephraim and Manasseh) like Abraham, Isaac and Jacob." When we bless our sons, saying, "May God make you like Ephraim and Manasseh," the actual blessing in view is the blessing Jacob spoke over the boys. It's not that Ephraim and Manasseh were so wonderful that we want our boys to be just like them. Instead, we want our boys to blessed with the same blessing they received from Jacob. We want them to be reckoned part of the covenant and blessings God bestowed on Abraham, Isaac and Jacob. When we bless our sons to be like Ephraim and Manasseh, we are asking for their inclusion in the Abrahamic legacy of covenant and blessing, a perfect symmetry with the matriarchal blessing over our daughters.

***

QUOTE OF THE WEEK:

"All that the righteous have accomplished, they have accomplished through the Holy Spirit."

-Tanhuma, VaYehi

DON'T MISS OUT:

"WALK THE TALK" ISRAEL TOUR

(Nov. 2012)

http://khdnyc.org/israel-tour

The KHD MeetUp

PHOTOS, SHABBAT SERVICES, JEWISH HOLIDAYS, SPECIAL EVENTS, MESSIANIC POSITION PAPERS, AND,Visit Kehilath's Meetup.com page here (for full access, join this meetup, its free):

http://www.meetup.com/Kehilath-HaDerekh-The-Way-Messianic-Congregation-NYC/

For Shabbat Candle Lighting Times, see our home page: http://KHDnyc.org

SHABBAT SHALOM !

VAYIGASH - Joseph, Yeshua, and the brethren

2011-12-30T05:49:00.000-08:00

Vayigash וַיִּגַּשׁ (and he drew near)

Torah: B'reisheet / Genesis 44:18-47:27

Haftarah: Ezekiel 37:15-28

Apostolic Writings: Acts 7:9-15

Summary:

In the parshah, Judah makes a persuasive plea on behalf of his brother Benjamin, Joseph reveals himself to his brothers, Jacob comes down to Egypt, and Joseph’s administration of Egypt saves lives but transforms all the Egyptians into bondmen. (wikipedia)

WEEKLY WORD

VAYIGASH - Joseph, Yeshua, and the brethren

By R' Michael Schiffman

When Yeshua spoke to the P'rushim and Tz'dukim, he said, "If you really believed Moshe, you would believe me; because it was about me that he wrote" (John 5:46, CJB). There are many Messianic prophecies about Yeshua in the prophets, but in the Torah, on the surface there doesn't seem to be very much. It's true that there is the one verse in Deuteronomy 18 that God would raise up a prophet like Moshe from among our brethren, but its only one verse. This is fine, except that since Yeshua referenced the writings of Moshe as proof of his Messianic claims, you would think there would be more than one somewhat obscure verse that Yeshua was referring to. Yeshua is seen in the Torah, not just in the cryptic propositional verses of Deuteronomy 18, and others like it, but in the "types," or pictures of Yeshua in the lives of people in the Torah.

The clearest picture of Yeshua in the Torah is in the life of the Patriarch Joseph. Joseph was the beloved son of his father, and had dreams of being exalted above his brethren and parents. He was brought down and sold into slavery by his brothers, yet was made the head slave in Potiphar's house. He was thrown into prison, yet made the head prisoner. He was then elevated to be the head of all Egypt, only under the Pharaoh. In a similar way, Yeshua was born into a humble circumstance in Israel, rejected by his brothers and, according to Philippians, humbled even to death, but was placed above all and given a name above every name. All things will be submitted to him, and he will only be submitted to the Father in heaven, just as Joseph was over all Egypt, only under Pharaoh. Joseph was even given an Egyptian name – Zaphenath-paneah – that meant savior of life, and Yeshua is the savior of the world.

Since Joseph is such a clear picture of Yeshua, his story, which focuses on his relationship with his brothers, gives a clear picture of how Yeshua relates to the Jewish people, his brethren, not just in the past, but also in the future.

In last week's parasha Joseph's brothers appeared before Joseph to buy grain, and they didn't recognize him. He made them bring Benjamin his full brother before they could come back, and when they did, and he framed Benjamin to keep him with himself. This week's passage opens with one of the most heart wrenching moments of Scripture. Judah steps forward, and with a tension and near-panic that can be sensed in his words, he recounts for Joseph that the only reason they brought Benjamin in the first place is because Joseph demanded it, but if they return without him, Jacob their father will die. As Joseph listens to his older brother advocate for Benjamin in a way he didn't advocate for him when he was thrown in a pit and sold into slavery, his heart breaks for his brothers. He can't take it anymore and tells all the Egyptians to leave his presence. The text says that he cried so loud, that it was even heard in Pharaoh's house. He looks at his brothers and says,

"I am Joseph! Is my father still living?" But his brothers were not able to answer him, because they were terrified at his presence. Then Joseph said to his brothers, "Come close to me." When they had done so, he said, "I am your brother Joseph, the one you sold into Egypt! And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you." (Gen. 45:3-5)

Joseph reveals himself to his brothers and they are terrified, because Joseph is a man with unlimited power. He could have destroyed them. He could have thrown them into prison for the rest of their lives. Yet, he tells them to come near to him, and he hugs them and kisses them. He comforts them and tells them not to be angry with themselves. He goes on to tell them he will take care of them and place them in the best part of the land. If every other part of Joseph's life is a picture of Yeshua, so too this must be a picture of Yeshua in relation to the Jewish people.

When Yeshua returns and establishes his rule on earth, He will make himself known to his brothers. He will say, I am your brother Yeshua. They will not have recognized him any more than Joseph's brothers recognized him. To his brothers, Joseph looked like an Egyptian king. The picture Yeshua's non-Jewish followers have given of Yeshua makes him look anything but Jewish. Yet he will reveal himself when he returns and say, I am your brother. He will not treat them like whipped puppies and reluctantly let them into his kingdom. He won't stick them in some dark corner of his kingdom. He will embrace them and comfort them and take care of them. He will give them the best of the land. Why? Because they are his family. Paul wrote, "They are beloved on account of the patriarchs." It's called grace. Everyone enters the kingdom by grace.

This scenario fits with the picture Yeshua gave of his return in the parable of the sheep and the goats (Matt. 25:31-46).

When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.

Yeshua is pictured as judging the nations, the gentiles. He says,

"for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in, I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me." ... Then the righteous will answer Him, saying, "Lord, when did we see You hungry and feed You, or thirsty and give You drink? And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.'"

Yeshua judges the nations based on how they treated His brethren, the Jewish people. How do we know the brethren of the parable are the Jews? First, it fits best with the parallel of Joseph. Second, brethren is juxtaposed in the passage with the nations/gentiles. Third, it fits with the Abrahamic covenant of mutual blessing. The Gentiles who bless Yeshua's brethren have brought a blessing on themselves. The Gentiles who cursed Yeshua's brethren have brought a curse upon themselves. The consequence of the Jewish people being scattered around the planet has brought to every nation and people the opportunity to bring a blessing or curse upon themselves. Unfortunately, most chose the curse.

At this time in history, the world has the chance to bless the brethren of Yeshua by standing by Israel, and by supporting humanitarian efforts to bless the Jewish people. In turn, they will be blessed by the King when they stand before him.

R' Michael Schiffman leads Sha'arei Shalom congregation in Cape Coral, Florida, and is the Director of CHEVRA USA, a humanitarian organization helping Jewish people in need.

***

* Historical Study and Scriptures: What is the true history behind the January 1st New Years Day?

QUOTE OF THE WEEK:

"Then I will sprinkle clean water on you, and you will be clean. Your filth will be washed away, and you will no longer worship idols. And I will give you a new heart with new and right desires, and I will put a new spirit in you. I will take out your stony heart of sin and give you a new, obedient heart. And I will put my Spirit in you so you will obey my laws and do whatever I command"

- Ezekiel 36:25-27

DON'T MISS OUT:

"WALK THE TALK" ISRAEL TOUR

(Nov. 2012)

http://khdnyc.org/israel-tour

The KHD MeetUp

PHOTOS, SHABBAT SERVICES, JEWISH HOLIDAYS, SPECIAL EVENTS, MESSIANIC POSITION PAPERS, AND,Visit Kehilath's Meetup.com page here (for full access, join this meetup, its free):

http://www.meetup.com/Kehilath-HaDerekh-The-Way-Messianic-Congregation-NYC/

For Shabbat Candle Lighting Times, see our home page: http://KHDnyc.org

SHABBAT SHALOM !

Vayeshev - Messiah ben Yosef

2011-12-14T20:58:00.000-08:00

Vayeshev וַיֵּשֶׁב (and he lived)

Torah: B'reisheet/Genesis 37:1-40:23

Haftarah: Amos 2:6-3:8

Apostolic Writings: Mattisyahu 1:1-6, 16-25

Summary:

(Aish)

This week's portion includes four stories:

1) The selling of Yosef(Joseph) as a slave by his brothers -- which eventually positioned Yosef to be second in command in Egypt and enabled him to save the known world from famine

2) The indiscretion of Yehuda (Judah) with Tamar (Tamar) ...

3) The attempted seduction of Yosef by Potifar's wife, which ends with her framing Yosef and having him imprisoned

4) Yosef interprets the dreams of his fellow prisoners, the wine steward (who was reinstated and forgot to put in a good word for Yosef) and the baker (who was hanged).

WEEKLY WORD

"Messiah Ben Yosef "

adapted from Vayashev commentary by R' Russ Resnik

The book of the toledot of Yeshua the Mashiach, ben David, ben Avraham.

Avraham fathered Yitzchak,

and Yitzchak fathered Ya’akov,

and Ya’akov fathered Yehudah and his brothers;

and Yehudah fathered Peretz and Zerach by Tamar . . . (Matt. 1:1–3, DHE)

Yeshua's genealogy in Matthew includes the names of four women before it even gets to Miriam, the mother of Yeshua, and none of these women makes the list because of pedigree. Backtracking from Miriam, we come first to the unnamed wife of Uriah who became the wife of David and bore Solomon (1:6); then Ruth, the impoverished Moabite widow who married Boaz and bore Obed (1:5); Rahab the harlot or innkeeper of the Book of Joshua, who bore Salmon (1:5); and finally Tamar the daughter of Judah, whose story appears in this week's parasha (1:3). And so, as one scholar notes, Yeshua's "birth to a woman who has conceived by the Holy Spirit (1:20) continues a pattern of God's work among outcast women in Israel" - Luke Timothy Johnson.

Tamar—one of these outcast women—stars in what seems like a sordid tale with little connection to the adventures of Joseph that take up the rest of the parasha. But if we look more closely, we'll see that this story, like Joseph's, is part of the fabric of Genesis, and helps complete its tapestry.

After Joseph's brothers do all they can, short of murder, to get rid of him in Genesis 37, the narrative switches to Judah and his three sons; Er, Onan, and Shelah. Judah finds a wife for Er named Tamar, but Er dies for his unspecified wickedness before they can have children, so Onan must marry Tamar and produce children through her to preserve Er's line. Onan tries to circumvent this duty and ends up dying early like his brother. Judah is a bit reluctant to give his only remaining son in marriage to Tamar. When she sees that Judah is stalling, she tricks him into sleeping with her himself, conceives, and has twins, Peretz and Zerach. Before Peretz can be born, Zerach's hand emerges from the womb and he is marked as the firstborn. Then he withdraws his hand and Peretz is born, but Zerach retains the title. You'll have to read all the details yourself, but this is the same Peretz who shows up in the pedigree of Messiah.

OK, so the story of Judah and Tamar is included in the Torah because it is part of the genealogy of the Messiah to come. But how does it fit in with Joseph's story and the rest of Genesis?

Joseph's story opens with the phrase, Eleh toldot Yakov, "These are the generations of Jacob" (Gen. 37:2). The classic Hebrew translation of Matthew by Franz Delitzsch opens with a similar phrase, Sefer toldot Yeshua, "The book of the generations of Yeshua." Eleh toldot, or "These are the generations," is a key phrase in Genesis, appearing ten times, with the beginning of our parasha being the final occurrence. The phrase serves as a sort of chapter heading within Genesis, but these are not ordinary chapters. Some are long, like the Joseph story, which makes up over 25 percent of the whole book, and others are short, just a paragraph or so.

The key to understanding the structure of Genesis is to think of toldot as meaning "proceedings" or "what-came-forth." Thus, the first occurrence of the phrase is Genesis 2:4, "This is what-came-forth from the heavens and the earth." Genesis tells us what proceeds from the heavens and the earth after their creation, and traces the proceedings, the generations, of humankind that follow, which are raised up to fulfill God's purposes for the heavens and the earth. But, of course, these generations don't proceed in a simple, straight-line fashion, but through challenging and circuitous routes, some of which appear all wrong to our human understanding. And right away, almost as if to ensure that the generations don't unfold too smoothly, God introduces another theme into Genesis-the older shall serve the younger. In the drama of toldot, we'd expect the star to be the firstborn son, but God repeatedly chooses the second-born, or even younger.

This theme is reiterated multiple times throughout the Joseph story, which will bring Genesis to its conclusion and set the stage for the next book of the Torah, Exodus. Early in Exodus, God announces, "Israel is my firstborn son" (Ex. 4:22). Now, remember, this announcement is made in the court of Pharaoh, ruler of a nation far older and larger and more glorious than Israel, a nation with a far weightier claim to be the firstborn. But, as God reminds Israel, "It was not because you were more numerous than any other people that the LORD set his heart on you and chose you-for you were the fewest of all peoples. It was because the LORD loved you and kept the oath that he swore to your ancestors . . ." (Deut. 7:7-8).

So perhaps Genesis emphasizes all the second-born chosen ones, and reaches its climax with the story of the young, unlikely, but chosen, Joseph, to prepare us for the story of the chosen people, Israel. The drama of the chosen not-first-born prepares us to accept God's choice of the people Israel, without which Exodus and the rest of Bible don't make sense. Furthermore, Genesis gets us ready to understand that God doesn't choose Israel, or anyone else, on the basis of our merit and might, but through his own free and loving desire. At the beginning of this week's parasha, we learn that Jacob loved Joseph above all his brothers because "he was the son of his old age" (Gen. 37:3). But why exactly does that make him worthy of being the chosen one, we might ask-as I'm sure his brothers asked. The answer is that we are not to question the father's choice, but to support it. Just to make sure that we get this, and that we never imagine God's plans to be dependent on human values, he chooses the line descended from Peretz, a low-status ancestor if there ever was one, to bear the Messianic promise.

Joseph's brothers defy their father's choice of Joseph, and thereby defy Jacob. Later, Pharaoh will defy God's choice of Israel, and thereby defy God himself (setting the pattern for all who resent Israel's election from that day to this). The majority of the human race-including many who claim allegiance to the God of Israel-also defy God's choice of Israel and thereby defy God. At an October meeting of the Synod of Middle East (Catholic) bishops, Archbishop Boutros declared: "We Christians cannot speak of the ‘promised land' as an exclusive right for a privileged Jewish people. There is no longer a chosen people-all men and women of all countries have become the chosen people" (http://articles.cnn.com/2010-10-24/world/mideast.catholic.bishops_1_catholic-bishops-synod-foreign-minister-danny-ayalon?_s=PM:WORLD, accessed 11/23/2010).

But if God chose the children of Israel permanently and everlastingly, as Scripture repeatedly says that he did, then the esteemed Archbishop is defying God, not only Israel, with his statement.

The greatest defiance of all is to oppose God's choice of Messiah son of Peretz. But Peretz's father Judah provides some hope for all the defiant ones. He realizes that Tamar has become pregnant not because of harlotry, but because of his own refusal to do the right thing, and he says, "She has been more righteous than I, because I did not give her to Shelah my son" (Gen. 38:26). Judah demonstrates the ability to turn away from man-made devices and calculations and turn back to God's way of doing things. His turning in this story foreshadows an even greater turning-point later on, when he will offer to do whatever it takes to support his father's love of Benjamin, Joseph's younger brother. Judah's repentance is a sign of hope for all who have defied God, and in the end he shows signs of being chosen himself.

***

QUOTE OF THE WEEK:

"...All Israel Shall Be Saved..."

- Saul of Tarsus, Romans 11:26

DON'T MISS OUT:

"WALK THE TALK" ISRAEL TOUR

(Nov. 2012)

http://khdnyc.org/israel-tour

The KHD MeetUp

PHOTOS, SHABBAT SERVICES, JEWISH HOLIDAYS, SPECIAL EVENTS, MESSIANIC POSITION PAPERS, AND,Visit Kehilath's Meetup.com page here (for full access, join this meetup, its free):

http://www.meetup.com/Kehilath-HaDerekh-The-Way-Messianic-Congregation-NYC/

For Shabbat Candle Lighting Times, see our home page: http://KHDnyc.org

SHABBAT SHALOM !

Vayishlach - The Light of Jacob

2011-12-08T13:06:00.000-08:00

Vayishlach וַיִּשְׁלַח (and he sent)

Torah: B'reisheet/Genesis 32:4* -36:43

* v. 3 in Christian Bibles

Haftarah: Ovadyah/Obadiah 1:1-21

Apostolic Writings: Ivrim/Hebrews 11:11-20

Summary:

On the trip back to Canaan, Jacob meets his brother Esau; Jacob wrestles with the angel. Then they arrive in Shechem; Shechem, the son of Chamor the Hivite, (heir to the town of Shechem) takes Jacob's daughter, Dina; In revenge, Dina's brothers, Shimon and Levy, massacre the men of Shechem; Rebecca (Rivka) dies; G-d gives Jacob an additional name, "Israel," and reaffirms the blessing to Avraham that the land of Canaan (Israel) will be given to his descendants; Rachel dies after giving birth to Benjamin (Binyamin); Jacob's 12 sons are listed; Isaac dies; Esau's lineage is recorded as is that of Seir the Horite; and lastly ... the succession of the Kings of Edom.

WEEKLY WORD

"The Light of Jacob"

One might go through life without even suspecting God's existence if it wasn't for the fact that occasionally He leaps upon us in the darkness.

In this week's Torah portion, Jacob is assaulted by an unknown assailant in the darkness of night. Jacob wrestles him down and refuses to let go of his mysterious assailant, even demanding a blessing of him. The assailant asks him, "What is your name?" As Jacob holds on to the man with all his strength, he answers, "Yaakov" meaning "Heel-grabber." The name is a reference to his talent for not letting go. It is a wrestling name.

"Then the man said, "Your name shall no longer be Yaakov, but Yisrael (ישראל); for you have striven with God and with men and have prevailed." (32:28)

Jacob wrestles with God. He struggles with God and men. He struggled with God for the blessing. He struggled with Esau for the blessing, with Isaac for the blessing, with Laban for the blessing, and in each struggle he eventually prevailed. He is Jacob the wrestler. Jacob pursued a life of wrestling because he recognized that the blessing of God was worth the struggle. A thing for which Esau was willing to trade a bowl of soup, Jacob was willing to wrestle for his whole life. We learn from Jacob the value of the eternal. We learn to hold on to God, and to refuse to let go of Him.

Too often we are quick to let go of Him. When He does not answer our prayer, we let go of Him. When He smites us, when He touches our hip or strikes us, we let go of Him. Jacob did not let go. And God didn't want him to let go. Neither does He want us to let go. He wants a people that will hold onto Him, cling to Him, grasping His heel through the dark night.

We do not understand why God conceals Himself when He could reveal Himself. We do not understand why we must grope in the darkness to apprehend Him, or why He leaps on us in the metaphorical darkness of life, but He does. He certainly does.

Perhaps our darkness is self-imposed. From Jacob's story, we learn that there are two kinds of people in this darkness. There are those who will hold on to God and those who will not. Modern man says, "I can't see Him, and I can't hold on to what I cannot see." A person overcomes only by emulating our father Jacob, who did not let go-even in the darkness.

Jacob sought the Light in the Darkness and refused to let go until the Angel of the L-RD blessed him.

"The Light shines in the darkness, and the darkness did not comprehend it." (John 1:5)

***

adapted from aish and ffoz commentaries

QUOTE OF THE WEEK:

"A little light will dispel much darkness."

- Isaachar Eilenburg, Tzeda LaDerek

DON'T MISS OUT:

"WALK THE TALK" ISRAEL TOUR

(Nov. 2012)

http://khdnyc.org/israel-tour

The KHD MeetUp

PHOTOS, SHABBAT SERVICES, JEWISH HOLIDAYS, SPECIAL EVENTS, MESSIANIC POSITION PAPERS, AND,Visit Kehilath's Meetup.com page here (for full access, join this meetup, its free):

http://www.meetup.com/Kehilath-HaDerekh-The-Way-Messianic-Congregation-NYC/

For Shabbat Candle Lighting Times, see our home page: http://KHDnyc.org

SHABBAT SHALOM !

Vayetze - Dos Mujeres, Un Camino (Two Women, One Way)

2011-12-01T21:44:00.000-08:00

Vayetze - ויצא (And he went out)

Torah: B'reisheet/Genesis 28:10-32:3

Haftarah: Hoshea 11:7(S)-14:10*
* v. 9 in Christian Bibles

Apostolic Writings: Yochanon/John 1:19-51

Summary:

(aish.com)

This week we have the trials and tribulations of Jacob living with and working for his father-in-law, Laban. Jacob agreed to work as a shepherd 7 years for Rachel only to have Laban switch daughters on him at the marriage ceremony. (This is why we have the bedekin, the lifting of the veil, at traditional weddings - to ensure one is marrying the right bride.)

As Jacob tries to build his equity, Laban changes their agreement time after time. After 20 years, the Almighty tells Jacob the time has come to return to the land of Canaan. Jacob and his household secretly leave, only to be pursued by Laban who has claims to put forth. The story ends with peace and blessings between Jacob and Laban.

Jacob then made a vow, saying, "If God remains with me, if He protects me on this journey that I am making, and gives me bread to eat and clothing to wear, and if I return safe to my father's house.the Lord shall be my God. And this stone, which I have set up as a pillar, shall be God's abode; and of all that You give me, I will set aside a tithe for You." (Gen. 28:20.22)

WEEKLY WORD (ffoz)

"Dos Mujeres, Un Camino (Two Women, One Way)"

And Leah's eyes were weak, but Rachel was beautiful of form and face. (Genesis 29:17)

Laban had two daughters: Rachel and Leah. Leah was older, but the Torah says that she had weak eyes. Rachel, on the other hand, was beautiful. What does it mean that Leah had weak eyes? The Hebrew word translated here as "weak" can also mean delicate, tender or soft. Some translations understand it in the sense of "beautiful eyes." In that case, the Torah would be saying, "Leah had beautiful eyes, but Rachel had a beautiful figure and face." Leah had beautiful eyes, but was not as attractive as her sister.

Rashi explains that Leah's eyes were weak because she thought she was destined to marry Esau and therefore she was constantly crying.

She believed that she was destined to marry Esau. She would cry because everybody said, "Rebekah has two sons and Laban has two daughters. The older will marry the older and the younger the younger." (Rashi on Genesis 29:17)

This is probably not the real reason for Leah's weak eyes, but it does raise an interesting point. We know that Esau married Canaanite girls. We know that his mother and father would have preferred him to marry within the greater Abrahamic family. Leah would have been the logical choice for him. It seems natural that the firstborn would have married the firstborn and the second-born the second-born.

Jacob fell in love with the second-born Rachel. But legally, he had already taken Esau's position as firstborn over the family when he purchased the birthright. Leah was the one God had chosen to be the wife of the progenitor of Abrahamic blessing. When Jacob took that position from Esau, he unwittingly acquired Leah as well. Jacob worked seven years to pay the bride price for Rachel. On their wedding night, Laban surreptitiously switched his daughters. He disguised Leah as Rachel, just as Jacob had disguised himself as Esau to trick Isaac. The ruse worked. Jacob accidentally married Leah.

Laban switched his daughters on the wedding night simply to get another seven years of work out of Jacob. Executing the swap would not have been difficult. In the custom of the ancient world, the bride would have been completely veiled and in extravagant dress, unrecognizable. Her unveiling would have happened only in the bridal chamber and in the dark.

Many orthodox Jewish communities today still have the tradition of completely veiling the bride on her wedding day. However, the bridegroom is allowed to lift the veil just prior to the ceremony to make sure he is marrying the right girl.

Jacob's accidental marriage to Leah is a good example of how God works in our lives. We make plans, dream dreams and set out to accomplish certain things. Then our plans are frustrated, our dreams come to naught and we find ourselves far away from our original goals. But this does not mean that God has abandoned us. Your plans for your life may not necessarily be His plans. God may be attempting to work something great through your situation that you never expected.

Through Leah, Jacob sired Judah and Levi, who in turn fathered the line of the Davidic monarchy and the Aaronic priesthood. He never intended to marry her, but the spiritual greatness of Israel came through Leah.

A man can receive nothing unless it has been given him from heaven. (John 3:27)

***

QUOTE OF THE WEEK:

“Come hither, and I shall light a candle of understanding in thine heart, which shall not be put out.”

- Apocrypha, 2 Esdras, 14:25.

DON'T MISS OUT:

"WALK THE TALK" ISRAEL TOUR

(Nov. 2012)

http://khdnyc.org/israel-tour

The KHD MeetUp

PHOTOS, SHABBAT SERVICES, JEWISH HOLIDAYS, SPECIAL EVENTS, MESSIANIC POSITION PAPERS, AND,Visit Kehilath's Meetup.com page here (for full access, join this meetup, its free):

http://www.meetup.com/Kehilath-HaDerekh-The-Way-Messianic-Congregation-NYC/

For Shabbat Candle Lighting Times, see our home page: http://KHDnyc.org

SHABBAT SHALOM !