Image from Pinterest

[Our ‘musical’ liturgy

borrows from Christian hymn composers

though we take the liberty

of revising the lyrics

when the words do not reflect

the Sinaite’s belief system.

To those familiar with the original words,

the revisions might sound strange,

even awkward,

but to those who can’t remember the original lyrics,

the rewritten text not only fit quite nicely,

but also teach the Torah.

Have a peaceful and joyful Sabbath rest,

Sinaites and Sabbath-keepers!

—Admin1].

————————

Kindle the Sabbath Lights

Lord YHWH,

Creator of the Universe:

You commanded us to set apart the seventh day,

to cease from our striving

and rest from our toiling,

so that we might delight in a day off

from our daily routines

that occupy us six days a week.

We obey Your 4th Commandment,

Oh YHWH,

True Lord of the Sabbath,

the First Sabbath-Keeper

on the first sabbath on Creation week.

We emulate the symbolic Jewish tradition

of kindling Sabbath lights

to signify the end of our workweek,

to prepare to welcome Your Queen of Days,

and begin our celebration

at sundown Friday.

[Original Tune:

“Thou didst leave thy throne and thy kingly crown”]

Author: E. S. Elliot (1864)
Tune: MARGARET (Matthews)

[Revised Lyrics]

1 Thou didst leave Thy throne and Thy kingly crown,

When on Sinai Thou didst come down,

In thundering sound, in flashes of Light,

Condescending to human sight,

Thy Glorious Presence hidden

Unseen by humanity.

2 No angelic trumpets to herald Thee,

to the throng of slaves just free,

Free from bondage, from Pharaoh, from non-stop toil,

but not free from idolatry . . .

With souls still enslaved, still yearning

to return to captivity.

3. On that fateful day that would pave the way

for the meeting of God and Man,

With Divinity and humanity in covenant-unity,

Thou entered into a treaty,

Lord, King, God of Israel!

4. Thou didst come to us with Thy Law in Hand,

Teaching us how to live Thy Way,

From Sinai the time when Thy Voice was heard,

To our times when we read Thy Word,

We hear and we heed Thy Teaching,

In our hearts, in our minds, O King!

5. May the life we live, may the love we give,

Be acceptable to Thee,

As an offering on Thy Altar bring

All the best of our ‘everything’!

“We praise Thee, O Lord YAHUWAH”,

On this Sabbath Day we sing!

Image from TheTorah.com

PSALM 97

1 The LORD reigns, let the earth be glad;

let the distant shores rejoice.

2 Clouds and thick darkness surround Him;

righteousness and justice are the foundation of His throne.

3 Fire goes before Him

and consumes His foes on every side.

4 His lightning lights up the world;

the earth sees and trembles.

5 The mountains melt like wax before YHWH,

before the LORD of all the earth.

6 The heavens proclaim His righteousness,

and all peoples see His glory.

7 All who worship images are put to shame,

those who boast in idols—

worship Him, all you gods!

8 Zion hears and rejoices

and the villages of Judah are glad

because of Your judgments, LORD.

9 For You, YHWH, are the Most High over all the earth;

You are exalted far above all gods.

10 Let those who love YHWH hate evil,

for He guards the lives of His faithful ones

and delivers them from the hand of the wicked.

11 Light shines on the righteous

and joy on the upright in heart.

12 Rejoice in YHWH, you who are righteous,

and praise His holy name.

[Original Tune: This is my Father’s World]

English melody arr. by Franklin L. Sheppard, pub.1915

Maltbie D. Babcock, 1901 alt.

[Slightly Revised Lyrics]

This is YAHUWAH’s world,

And to my list’ning ears

All nature sings, and around me rings

The music of the spheres.

Cho: This is YAHUWAH’s world:

I [will] rest me in the thought

Of rocks and trees, and of skies and seas—

His Hand [all] these wonders [have] wrought.

This is YAHUWAH’s world:

[All] the birds their carols raise,

The morning light [dazzling in my sight]

Declare their MAKER’s praise.

Cho: This is YAHUWAH’s world:

There’s so much of it to share,

His Mark it bears, how He shows He cares,

His Message I find everywhere.

This is YAHUWAH’s world:

Keep in mind and ne’er forget,

That though the wrong often seem so strong,

He is the Ruler yet.

Cho: This is YAHUWAH’s world,

Let His Banner be unfurled,

Let Him be known, let His Will be done,

Till Heav’n and earth will be one.

Image from Pinterest.com

[Original Tune: Count Your Blessings

Count Your Blessings]

Johnson Oatman, Jr., pub.1897

Edwin O. Excell, 1897

[Original Lyrics]

When upon life’s billows you are tempest-tossed,

When you are discouraged, thinking all is lost,

Count your many blessings, name them one by one,

And it will surprise you what the Lord has done.

Refrain:

Count your blessings, name them one by one,

Count your blessings, see what God has done!

Count your blessings, name them one by one,

*Count your many blessings, see what God has done.

Are you ever burdened with a load of care?

[Is your burden] heavy you are called to bear?

Count your many blessings, every doubt will fly,

And you will keep singing as the days go by.

Refrain:

Count your blessings, name them one by one,

Count your blessings, see what God has done!

Count your blessings, name them one by one,

*Count your many blessings, see what God has done.

When you look at others with their lands and gold,

Think that God has promised you His wealth untold;

Count your many blessings—*money cannot buy [*wealth can never buy]

Your reward in heaven, nor your home on high.

Refrain:

Count your blessings, name them one by one,

Count your blessings, see what God has done!

Count your blessings, name them one by one,

*Count your many blessings, see what God has done.

So, amid the conflict whether great or small,

Do not be discouraged, God is over all;

Count your many blessings, angels will attend,

Help and comfort give you to your journey’s end.

Refrain:

Count your blessings, name them one by one,

Count your blessings, see what God has done!

Count your blessings, name them one by one,

And it will surprise you what the Lord has done.

[Take time to count your blessings:

Family: Parents, Spouse, Children,

Siblings, Extended Relatives, In-Laws

Friends & Specific Concerns]

Image from Shutterstock/Illustration of Shabbat candles, kiddush cup and challah.

Image from www.stufffundieslike.com

HAVDALAH

[Original Tune: Take Time to Be Holy]

William D. Longstaff, ca.1882

George C. Stebbins, 1890

[Revised Lyrics]

Take time to be holy, pray oft to the Lord;

Abide in Him always, and feed on His Word.

Make friends of His children, help those who are weak,

Forgetting in nothing His blessing to seek.

Take time to be holy, the world rushes on;

Spend much time in secret, with YHWH alone.

By looking to YHWH, His Image Thou be;

Thy friends in thy conduct, His likeness shall see.

Take time to be holy, let Him be thy Guide;

And run not before Him, whatever betide.

In joy or in sorrow, still follow the Lord,

And heeding His Torah, still trust in His Word.

Take time to be holy, be calm in thy soul,

Each thought and each motive beneath His control.

Thus led by His Spirit to fountains of love,

Thou soon shalt be fitted for service above.

Images from Pinterest

Shabbat Shalom

to all Sabbath-Keepers

among our Jewish

and Christian friends,

from the Sinai 6000

Core Community!

MUST READ

MUST READ: A great ‘Graduation Message’ but not just for graduates . . .

July 31, 2017 s1n4i600o-adm1n-d3v Leave a Comment

[First posted in 2013. This speech was delivered by Supreme Court Justice Mario Victor “Marvic” F. Leonen, on the occasion of the 67th Commencement Exercises of the University of the Cordilleras, Baguio City, May 9, 2013. After the preliminary ‘warm-up’ paragraphs expected of every graduation message, the better and the best part is definitely thought-provoking for any reader of any age of any culture, in school or out. That part is excerpted here. Please spend time to read through, we promise it will be worth your while because essentially, the message reflects much of the Torah lifestyle, and yet from the point of view of one who has not been exposed to theTORAH of YHWH . . . or so we presume. —Admin1]

————————–

There are many challenges before you, and this is a clichéd understatement that needs to be said. What few however realize is that the decisions that you make to meet these challenges are made for you as much as you make them. The less you realize how these decisions are made for you, the less critical you become and the worse off we end up as a community and as a society.

Perhaps the better way to restate this is to say that there are ways through which you make sense of what may be happening: to you personally and to your environment. One of these ways is by weaving the facts you experience and become conscious of into narratives.

We make sense of the events in our lives, through the stories we create to be able to understand them. We put them in context, through a series of progression for us to remember as well as to enable us to situate ourselves and survive. We assume that our lives can be coherent and that we live a purpose even if for the moment we cannot discern it. We assume, as a matter of human faith, that our lives can have meaning. The peaks and valleys that we go through leads to denouement many times over defining the many phases of our lives. To this extent although we may have one physical existence framed by our morality, we can live through many lifetimes.

But our stories – our narratives – are not entirely only our own. Many of our stories are metaphors: patterned after the dominant meta-narratives of the societies and the cultures we inhabit. In a sense we borrow each other’s stories because we are part of a community, a society, a culture. Our cultures embed generations of similar narratives patterned after each other. It helps us to understand our lifeways, to make sense of what happens to us. Cultures thus define us in a very powerful way.

Sometimes we give labels to our cultures. We call this, identities. It is how we differentiate our lives, and more importantly how we make sense of our lives, from others. More than a label, it is a summary of who we are: a metaphor of our belongingness to a community and our exclusion from others.

The dominant metaphor of the Bangsamoro, for instance, is that of struggle against the oppression caused by a misunderstanding of history. The dominant metaphor of the Ibaloi, the Kankanaey, the Ifugao, the Kalinga and many of our ethno linguistic groups in the Cordilleras is the assertion of our lifeways against the backdrop of the creation of minorities where there should be none. The dominant metaphor of woman is the aspiration for equality regardless of gender. The dominant metaphor of youth – as an identity – is that of a fresh perspective and creative approaches against worn out but dominant traditions.

Law, like many of our institutions, participates in the reification of these meta-narratives. It embeds values – it is part of our contemporary cultures. Law thus, as again many of our institutions, derive most of its power in the way it constitutes us. It constitutes us by suggesting how we should think, how we should make sense, what stories to borrow and to pattern. It participates in the reordering of society in this way. Being so, it performs an important function.

Identities are important. They help to situate us. They assist us to make sense of our existence in conjunction with others. It assists us to evaluate the things we still need to do to accomplish the goals we have set for ourselves as individuals and as a society. More importantly, it inculcates in us the necessity of some level of collectivity and group cohesion without which we cease to be human.

But it too can retard: especially when we encrust our ways of thinking on only one standpoint. We are in an unceasingly danger of becoming too dogmatic in our thinking. The identities we use might provide us with too much comfort that we cease to become critical about what they can also do to us.

There are two truths which I need you to understand.

First, our cultures and thus, identities, are dynamic. They should be because they are a product of human interaction. Thus, our understandings of who we are and what our identities are for evolve through generations and with contemporary phenomenon that may never have been encountered in the past. Subversive understandings do evolve and they do have their purposes.

Second, various cultures intermingle constantly. We have multiple identities corresponding to our various roles as well as the various cultures that we inhabit. We can be student, yet Cordillerans, perhaps Ibaloi, lawyer, Filipino and also part of our clans. We can be gendered, male or female, or consider ourselves politically as conservative, moderates, revolutionaries, reformers or even perhaps just fence sitters waiting for things to evolve.

Sometimes, it is essential that we focus on some of our identities and rehearse the language of its politics. Gayatri Spivak, a very well known sociologist, referred to this as “strategic essentialism”. To assert more rights and correct history, we identify ourselves as indigenous people. To gain gender justice, we identify ourselves as male or female or various shades of belongingness to nuances of feminist or masculinist philosophies. To ensure that we can perform our professional roles, we live the life of lawyer, judge, justice or some other profession.

This should be understood as only strategic. We must understand that our identities are dynamic and that we reside in multiple cultures and overlapping identities. We are in a multi-vocal, multi-local, multi-dimensional world.

A philosopher once remarked that we can be judged by the kinds of questions that we dare to ask in our lifetimes. Those who want to conform simply do not ask questions. They just do what they are told to do, think the way they are expected to think. They live comfortable but uneventful lives. They may become rich beyond their imagination but I suppose at some point in their lives they will look for more understanding of their purpose. They will find that the lives they have lived will have lacked in its nobility.

There are those who will attempt to be critical and thus ask some questions. But upon further analysis, many of them actually ask questions for which the answer will come easy. In a way they are not too different from the first group because their questions are simply there to inform them. They may make more sense of what they do and why they do what they do. But their lives will be as stale, lacking in more purpose; with imaginations, but also lacking in nobility.

Then there are the select few who choose to ask the difficult questions. These questions are difficult because they tend to be dangerous. The questions go into the very foundation of what their cultures, communities and societies believe in. They also tend to often undermine what they have been taught to believe in various ways through the various institutions that impact on their lives. The questions are variations of the imponderables; what is my true role, how do we know what we know, are we sure, what are our lives for, what is my true role, how do I discover it, why am I told to do what I am supposed to do. These are just some of the questions that should color your lives.

Notice that these questions, at various stages of your lives especially at times when you are most materially secure can cause you a lot of discomfort. But this discomfort is what ultimately will allow you to discover your humanity, even perhaps, the nobility that will color your existence. Life, as you will know it is challenge, it is discomfort; but it is also about patience, courage, discovery and service.

I share with you a poem by a great warrior, Tecumseh:

So live your life that the fear of death can never enter your heart.

Trouble no one about their religion;

respect others in their view,

and demand that they respect yours.

Love your life, perfect your life, beautify all things in your life.

Seek to make your life long and its purpose in the service of your people.

Prepare a noble death song for the day when you go over the great divide.

Always give a word or a sign of salute when meeting or passing a friend,

even a stranger, when in a lonely place.

Show respect to all people and grovel to none.

When you arise in the morning give thanks for the food and for the joy of living.

If you see no reason for giving thanks, the fault lies only in yourself.

Abuse no one and no thing,

for abuse turns the wise ones to fools

and robs the spirit of its vision.

When it comes your time to die,

Be not like those whose hearts are filled with the fear of death,

So that when their time comes they weep and pray for a little more time

To live their lives over again in a different way.

Sing your death song and die like a hero going home.

Do not be afraid to do the work; to find the discipline to survive and to excel; to go through these challenges. Do not cheat or lie: most especially be true to yourself. Do not fail to build character. Do not fail to ensure that yours will be a life lived with integrity. Refuse to be dogmatic in any way. Reexamine your identity, enrich your culture, ask questions and live through the answers.

Go forth, rebuild the world. Give us hope.

Serve the people.

OPINION

Is our God a “jealous, wrathful, and a vengeful God”?

July 5, 2017 s1n4i600o-adm1n-d3v Leave a Comment

[First posted in 2013, an excellent defense in behalf of the “Old Testament” God we love and worship whose Name is YHWH.

Author-Sinaite BAN@S6K adds this note:

“I would like to acknowledge prior studies of Mr. Glenn Miller, a bible researcher, speaker. Without the notes I made, taken from his studies, this series would have been impossible for me to write. THANK YOU MR. MILLER.”

—-Admin1.]

————————–

Image from deeredeemed.wordpress.com

Vengeance: This is another word whose biblical usage has undergone a change, particularly its connotation in our time, such that it is questionable the way we understand it now from its biblical connotation. Significant problems face today’s bible readers, including theologians as to the meaning of “the vengeance of God” as worded in the OT.

Why is it that God’s acts in the OT can be understood with such negative terms?

Vengeance as used in the OT implies a problem that has to do with language and theological aspect. Its usage in our time has acquired a derogatory meaning through its association with a self-centered, illegitimate and immoral action.

Vengeance is viewed as connected with hatred, wrath and lust, to get even against one who has inflicted harm.
Vengeance has the implication of personal retaliation, bitter and excessive conduct towards someone who has done great harm.
It is understood in our modern language as a destructive force, creating a strong tension between vengeance and justice.

In our this day and age when the government provides its own system of justice, vengeance as the private enactment of justice will not be tolerated. As long as private punishment has not been stopped and replaced by public enforcement of justice, it is difficult to realize a situation of assured justice in communal life.

From a legalistic perspective, vengeance is viewed as a phenomenon that in essence belong to the underdeveloped stage of the legal system. In view of this, it is not surprising that the OT references to God’s vengeance cause misunderstanding and offense resulting in the meaning attributed to the word vengeance..The negative connotation of the word vengeance hinders a proper understanding of the intention and meaning of the word in relation to God’s ‘vengeance’. Hence, it is necessary to research how the OT writers understood the vengeance of God.

In the OT, the concept of vengeance has a positive connotation, both from the usage of the word as well as from God’s viewpoint. In the OT, vengeance has to do with lawfulness, justice, and salvation. Again, we find that ‘biblical vengeance’ is not the same as modern vengeance specially because of it close association with jealousy and wrath, both words which, we have seen are misunderstood by today’s readers.

The first thing to note is that vengeance in the bad sense does occur in the bible and it is recognized as such. Vengeance fall into two categories of definition,

a) the rendering of a just punishment upon a wrongdoer or the recompense given to the victim of a wrong deed.

b) vindictive revenge inflicted by the wicked upon the innocent.

The second thing to note is that the latter meaning –vindictiveness— is expressly forbidden in the OT. Passages in which vengeance connotes revenge or vindictiveness (Lev. 19:18, Ps. 8:3; 44:17, Jer. 20:10, Lam. 3:60, Ezek. 25:12, 15) In these texts, vengeance expresses a destructive and hateful attitude that leads to vengeful acts.

c) When applied to ANE [Ancient Near East] gods, the word can take on similar content as that of wrath – a responsibility to protect a dependent and doing so in a legal process manner.

The concept of vengeance in the OT is complex . Although the English term vengeance is perceived as derogatory, the concept in the Hebrew bible is generally presented in a positive light as a type of action appropriate (with certain limitations) to humans and particularly to God. The term appears to have developed its central meaning from the context of judicial language. Most of its used in the OT passages have at least a vague legal theme in which vengeance is viewed as the rectification of some misdeed. It refers to just punishment meted out to a wrongdoer or to the damages or compensation awarded to the victim. This is not seen as malicious or vindictive retaliation by the wronged person, but rather as a just recompense for a crime done. Understood this way, vengeance is not opposed to love in any sense, and the often assumed dichotomy between the OT God of vengeance and the NT God of love. This notion cannot be sustained from the biblical data.

The imprecatory psalms (Ps 7, 35, 58, 59, 69, 83, 109, 137, 139 are often cited as examples, although imprecatory statements appear in numerous other psalms) which call for divine judgment on the ungodly. The imprecations on these psalms have often been viewed as expressions of personal hatred and explained as a manifestation of a low level of religious and moral maturity in the OT.

These statements have been contrasted with NT commands to love one’s enemy (Matt.39:44) as a basis for concluding that the NT abandons the OT concept of vengeance and calls for a higher ethic grounded in love rather than hate. This sort of antithesis between the OT and NT cannot be sustained. The OT not only enjoin an ethic of love and forbid revenge (Lev.. 19:17-18 but clear statements on the vengeance of God may also be found in the NT (Matt.24:41, Acts 8:20, 13:10-11, Gal 1:8-9, 1Cor 16:22. Rev.6:10)

Because of the OT expression of just hatred against God’s enemies who also sought to destroy His people (Ps. 54) we tend to to feel that the OT teaches one must always hate his enemies. That this is not true may be seen from Paul’s quotation of Proverbs 25:21-22 and Romans 12:20. The ancient Hebrews like many modern Christians misapplied the doctrine of divine vengeance and used it as an excuse for harboring vengeful feelings against each other. Jesus was rebuking this misapplication in Matt. 5:43ff. and in such places as Matt. 19:19, he is quoting Lev. 19:18.

“You shall not avenge or bear a grudge against the children of your people but love your neighbor as yourself. I am the Lord.”

Even in the OT legislation, God places so many limits on punishments — apparently to limit how much vengeance would be taken within the community. Even the often maligned “an eye for an eye and tooth for a tooth ” even though it was not understood literally, but was “same value” compensation based in most cases was actually a restriction on excessive punishment within Israel as we now know quite well. What OT wants to establish is a principle of equity so that punishments fit the crimes. The purpose of the principle was not to allow for revenge but rather to prevent it. If this vengeance is actually some kind of legal action on behalf of someone, then what kind of actions are the objects of this legal movement? What are the goals of the action?

The prophet Amos announced the punishment of the surrounding nations for their crimes against humanity (Amos 1) and this culminates in the announcement of the punishment of Israel for his trangressions in the form of idolatry (Amos 3:14) and the crimes against fellow Israelites (Amos 4:1ff)

Divine vengeance is particularly invoked upon external enemies who oppress Israel, on the upper class class which has unlawfully enriched itself at the expense of the humble, on those who have been unfaithful to Yahweh, and on those who seek to injure the faithful individual.

Again these announcements of or calls for God’s vengeance generally are not to be construed as calls for vindictive action by God, but rather should be understood as appeals for justice. God’s vengeance will restore the balance which has been upset by wickedness, God is asked to announce that that He will bring about a just punishment for the guilty and compensation for the victim (Ps. 94:1-2, Jer. 51:23-37. Isa. 35:4, Ps. 79:10) Because of its relationship to justice, the divine vengeance can be described both in terms of encouragement to the oppressed as in Isa. 61:1-4 or in harsh terms of punishment , as in Ps. 58.

God’s vengeance is usually disciplinary in nature and aims at the restoration of lawfulness and the covenant in order that Zion will turn into a city of righteousness. God’s vengeance calls to a halt the wickedness and the crying of injustice in Zion. Usually God’s vengeance is turned against the nations because they attempt to reach out for world power in their unlimited lust of power: Assur (Nah. 1:2). Babel (Isaiah 47:3, Jer. 50:51) Egypt (Jer. 46:10) because they recklessly rise against himself and injure his honor (Deut. 32) and because they try to destroy His people, Israel.

There is often a close relationship between vengeance over the enemy and the salvation of God’s people. God’s vengeance marks the turn from destruction to restoration, from injustice to peace, and as such can be the object of joy, (Ps. 58) or contents of worldwide jubilation (Deut. 32:43).

More and more, God’s vengeance gets eschatological as stated in the prophetic teachings, one day God’s vengeance will prepare the way for the new Zion., all obstacles for perfect joy and peace will be eliminated by God’s vengeance. Isa. 1:24-

“I will get relief from my foes and avenge myself on my enemies”

—-describes how God will restore justice to the city of Zion. Here again vengeance is used in a legal context, but the surprising thing is that the foes and enemies on whom the Lord will avenge himself are not foreign nations, but the Israelite inhabitants of Jerusalem. Although the evil of God’s people cannot be tolerated by a righteous God, here, as in Lev. 26, the purpose of the divine vengeance is their redemption. Zion will be redeemed with justice. (Isaiah 59:17)

In Deuteronomy 32:35, 41, 43, we find one of the most vocal passages, declaring God’s vengeance.

v. 35 says, Vengeance is mine and retribution. In due time their foot will slip. For the day of this calamity is near. And the impending things are hastening upon them.

v. 41 If I sharpen My flashing sword, And My hand takes hold on justice, I will render vengeance on My adversaries, And I will repay those who hate Me.

v. 43 Rejoice O nations with His people; For He will avenge the blood of His servants, and I will render vengeance on His adversaries and I will atone for His land and His people. Let us look at the intervening verses,

35 Vengeance is Mine, and retribution, In due time their foot will slip, For the day of their calamity is near, And the impending things are hastening upon them.

36 For the Lord will vindicate His people, and will have compassion on His servants, when He sees that their strength is gone, And there is none remaining, bond or free.

37 And He will sway, Where are their gods, The rock in which they sought refuge?

38 who ate the fat of their sacrifices, And drank the wine of their libation? Let them rise up and help you, Let them be your hiding place.

39 See now that I, I am He, And there is no god besides Me; It is I who put death and give life, I have wounded and it is I who heal, And there is no one who can deliver from My hand.

40 Indeed, I lift up My hand to heaven, And say, as I live forever,

41 If I sharpen my flashing sword, And my hand takes hold on justice, I will render vengeance on My adversaries, And I will repay those who hate Me.

42 I will make My arrows drunk with blood, And My sword shall devour flesh, With the blood of the slain and the captive, from the heads of the leaders of the enemy.

43 Rejoice O nations, with His people; For He will avenge the blood of Hisw servants, And will render vengeance on His adversaries, And will atone for His land and His people.

Note that vengeance is coming, because of His compassion for His people. And that other nations of the world will celebrate the execution of this vengeance as well—the freedom from the tyranny of the oppressor.

Most of the violent images of God in the OT link vengeance/wrath as a means to deliverance for His people. Isaiah 63 says,

Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this robed in splendor, striding forward in the greatness of his strength? It is I, speaking in righteousness, mighty to save. Why are your garments red, like those of one treading the winepress? I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath. their blood spattered my garments; and I stained all my clothing. For the day of vengeance was in my heart, and the year of my redemption has come. I looked, but there was no one to help, I was appalled that no one gave support; so my own arm worked salvation for me, and my own wrath sustained me. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground.

Thus we, see the following purposes of God’s vengeance:

Restoration of the covenant
giving His people maintenance of justice;
- peace,
- harmony,
- celebration, and
- prosperity;

discipline within His wayward people;
refining for growth in personal and communal integrity and righteousness;
liberation of God’s servant or His faithful;
recognition by the nations and allowing Israel’s knowledge of God to influence the nation.

God’s vengeance are all exceptionally constructive and/or reconstructive; these goals are sought universally by all. Salvation is most often the goal of vengeance.

Vengeance is never an end, it is a means to an end.

The fact that God’s vengeance stands in the service of salvation is the most evident from the longing for and joy concerning this vengeance, in which there is no trace of malice.

The nations of the world rejoice over the vengeance of God, who brings atonement (Deut. 32:43). The vengeance prepares the way for eternal joy in Zion (Isa. 34:35) and is one part of the content of the good news (Isa. 61). The book of Nahum concludes with the universal joy. The vengeance of God brings comfort, relief and hope (Ps/ 58, 79. 94) and it takes away the final barrier for the eternal praise of all creatures. (Ps. 149)

Given that vengeance seems to be this restructuring event, in a way similar to wrath, it is no wonder why the poor and troubled of the world cry out to God for His intervention in this way. In a later book, particularly in the psalms, there was emphasis on his intervention to ensure justice for the person offering prayer (Ps. 9:4ff; 35:23; 43:1; 74:22) and for the poor (Ps.140:12). Divine vengeance is presented as appropriate and is often requested by a petitioner when the latter is afraid that justice may not be done on a human level as seen in 1 Sam. 24:12, Jer. 11:19-20; Pa. 79:9-10.

The exact form of the divine vengeance upon the wicked is usually left quite vague.

Divine vengeance is also invoked upon external enemies who oppress Israel, on the upper class which has unlawfully enriched itself at the expense of the humble, on those who have been unfaithful to Yahweh, and on those who seek to injure the faithful. Again, these calls for God’s vengeance are not to be regarded as calls for vindictive action by God, but rather understood as appeals for justice. God’s vengeance will restore the balance which has been upset by wickedness. God is asked to bring about a just punishment for the guilty and compensation for the victim. (Ps. 94:1-2, Jer. 51:34, Isa 35:4, Ps. 79:10)

Because of its relationship to justice, the divine vengeance can be taken in terms of encouragement to the oppressed. The call for God’s vengeance in the imprecatory psalms and the confessions of Jeremiah imply a situation of an abandonment of private revenge and a total surrender to him who judges righteously. In no instance is the satisfaction of feelings of hatred of embittered people at stake. The prayer for vengeance is the prayer for victory of lawfulness and the revelation of the God of the covenant, who keeps His word. Without God’s vengeance, there is no justice.

With respect to terminology and content, there is a connection between God’s vengeance and his action as judge. the vengeance of God is a manfestation of his justice. It is legitimate and is precisely intended to bring the punishing judgment of the kingly judge. The justice of God, is the last hope for the destitute and the righteous, who no longer can expect anything from earthly judges.

The cry for justice and vengeance appeals to the same heart that holds back as long as possible. God’s vengeance upon the enemies of His people is usually directly connected with his liberating love for and protection of Israel, as attested in the writings of the prophets. It is seen too in the psalms that the OT belief in the God of faithfulness and love at times comes under pressure, not because of the realization of God;s vengeance but because of its absence.

In the OT, God’s vengeance and love are not clashing, irreconcilable descriptions. Between the vengeance and love of God, there is no contradiction, but sometimes, there is tension. as indicated in the change of God’s heart in Hosea 11:8.

There is no balance between vengeance and love; the overpowering love of God is evident in the whole OT. He delights to enact loving kindness, justice and righteousness on earth, and has no pleasure in the death of the godless. A moment of his wrath does not detract from his eternal love. He does not bring heartfelt affliction upon mankind. Wrath and vengeance are variables, while love is a constant in God’s relationship with mankind.

God’s patience and long suffering with the godless is sometimes so great the the prophet in Jeremiah 15 and Psalms 58 and 79 are nearly brought to despair. God’s heart is not in the vengeance but he does so when there is no other option. We see that vengeance is not opposed to love. Vengeance and love in the OT do not form a contradictory word pair in contrast to our modern usage of the words. God’s vengeance has nothing to do with a spontaneous, wrathful or hateful urge to destroy. Then on the other side, the love of God is not just good affections, but it can be expressed as wrath and jealousy. God’s love is his dynamic, holy love. His vengeance is motivated by his desire to bring salvation. The vengeance of God is the evident proof of his sovereign rule over Israel and the nations.

A just and good ruler makes himself known to his people, on one aspect in love and faithfulness, help and assistance but on the other hand, by strong judgment upon evil doers. What kind of love would it be if he ignores the lot of his subjects and allow the enemy to wildly have his way? So we see the sovereign God of the covenant reveals himself as a God of compassion, grace, faithfulness and forgiveness and as a God who does not treat the guilty as if innocent, and punishes injustice.

Finally, let us take into consideration the honor of Yahweh and various images of profaning the covenant. Yahweh’s legitimate demand is that he be acknowleged as the One and Only God, the Creator of heaven and earth.the provider of all things and the Faithful One to all His people. He also indicated what He considers to be profaning the Covenant and being His enemy. What is wonderful is that this involves His fundamental solidarity with the faithful. Deut. 32: 41ff:

“if i sharpen my flashing sword, and My hand takes hold on justice. I will render. With the vengeance on My adversaries. And I will repay those who hate Me. I will make My arrows drunk with blood and my sword shall devour flesh. With the blood of the slain and the captives, From the long haired leaders of the enemy. Rejoice O nations, with His people; For He will avenge the blood of His servants, And I will render vengeance on His adversaries .

(Deut. 32:41 ff.) Notice that the oppressors are God’s enemies, but is is the blood of His servants that is avenged. To assault his faithful is to assault Him. To dishonor His household is to dishonor Him. “In their distressed, He was distressed” (Isa. 63:9)

When does profaning happen? Mal. 2:10 shows that the covenant is profaned through intra-Israelite treachery. Amos 2:6ff, shows that profaning God’s name is done by social exploitation and injustice. Proverb 30:9, stealing from another Israelite profanes God’s name. And any person oriented evil that counts as crimes against Yahweh is a crime against God and profanes His name. What we see is that Yahweh’s intimate relation with His people is the basis for much of the more religious sounding causes of vengeance. In solidarity with His people, arrogance against them is tantamount to arrogance against Him.

Similar to wrath then vengeance is the act of restoring justice and peace to the created order. It is finite, historical and catalytic. In much of the biblical passages, where vengeance is connected to wrath, the point is obvious. It is tightly connected to salvation and the final deliverance of God’s faithful from all forms of oppression and treachery . Once full liberation is done. there is no more vengeance. As a means to an end, it has fulfilled its purpose. As with wrath, vengeance is the catalytic action that separates His people from those who have and would have continue to oppress them.

So we see, vengeance is not vindictiveness as used in our times. It is a judicial intervention at the end of a legal process that rescues and recompenses the victim. and enforces upon the violator the just consequences of their wickedness. A far cry from the modern usage of vengeance.

Love is a part of God’s character; wrath and vengeance are not, they are God’s responses to acts of treachery and malice. God is slow to anger and pursues what is best for His creatures. When evil arises that threatens the goodness of life, and shambles the pursuit of good communal relationships, God intervenes. He waits in the hope that the evil men will have time to rethink what they do, and if they persist in wickedness, God will act decisively and in fulfillment of His covenant with His people to grant peace and rest to us.

The acts of God are from a heart—-

that loves His people,
seeks our good,
that weeps over oppression,
grieves over the wrath that He would bring,
and would always seek another way—REPENTANCE.

The derisive connotations of the words, jealousy, wrath and vengeance in modern usage are not present in the OT.

BAN@S6K

DAILY POSTS

A Sinaite’s Liturgy – 5th Sabbath in July

July 5, 2017 s1n4i600o-adm1n-d3v Leave a Comment

Image from www.lyssaharveyart.com

[A 5th Sabbath in a month is always a bonus and so it is with July 2017. For this liturgy, we borrow prayers from GATES OF REPENTANCE, The New Union Prayerbook for the Days of Awe. This is a book I found in the Burlingame Public Library (Burlingame, CA, USA) discarded in the “used” or “second hand” table. The price? Priceless for a ‘treasure find’ though I paid a measly $2 for it. We occasionally will feature selections from it in our year-round Sinaite’s liturgy.—Admin1.]

————————–

Kindle the Sabbath Lights

We praise You, Eternal God, Ruler of the universe,

who makes light and creates darkness,

who ordains peace and fashions all things.

To You the stars of morning sing,

From You their bright radiance must spring.

And steadfast in their vigils, day and night,

Your angels, flooded with fervor, ring

Your praise; they teach the holy ones to bring

Into Your house the breath of early light.

With compassion You give light to the earth and all who dwell there,

with goodness You renew the work of creation continually, day by day.

How manifold are Your works, O God;

in wisdom You have made them all;

the earth in its fullness is Yours.

Beyond our praise is the work of Your hands;

beyond expression, the wonder of Your light.

Blessed is the Eternal One, the Maker of light.

Great is Your love for us, Eternal God,

and deep Your compassion.

Our Creator and Ruler,

our ancestors trusted in You,

and You taught them the laws of life;

be gracious now to us and teach us.

Have compassion upon us, O Source of mercy,

and guide us to know and understand,

to learn and teach, to observe and uphold

with love all the teachings of Your Torah.

Enlighten us with Your Teaching,

help us to hold fast to Your Mitzvot,

and unite our hearts to love and revere Your Name.

Then we shall never be shamed,

for we shall put our trust in You,

the great, holy, and awesome One.

We shall rejoice and be glad in Your salvation,

for You, O God, are the Author of many deliverances.

In love You have chosen us and drawn us near

to serve You in faithfulness and to proclaim Your unity.

Blessed are You, O God: You have chosen Your people Israel in love.

[And likewise we, who are not chosen like Israel,

who belong to the Gentiles of the Nations,

represented in the “mixed multitude” at Sinai,

who have chosen You in love,

as our Lord and Master,

and responded to your commands with “yes, we will obey!”

O YHWH, God of Israel, ]

Blessed is Your glorious majesty forever and ever!

You shall love your Eternal God with all your mind,

with all your strength, with all your being.

Set these words, which I command you this day,

upon your heart.

Teach them faithfully to your children;

speak of them in your home and on your way,

when you lie down and when you rise up.

Bind them as a sign upon your hand;

let them be symbols before your eyes;

inscribe them on the doorposts of your house,

and on your gates.

Be mindful of all My Mitzvot, and do them:

so shall you consecrate yourselves to your God.

I am your Eternal God who led you out of Egypt

to be your God; I, am your Eternal God.

[Deuteronomy 6:5]

BLESSINGS

The Miracles of Daily Life

Blessed is the Eternal our God, Ruler of the universe,

who has implanted mind and instinct within every living being;

who removes sleep from the eyes, slumber from the eyelids;

who opens the eyes of the blind;

whose power lifts up the fallen;

who gives strength to the weary;

who makes firm each person’s steps;

who provides clothes for the naked;

who has made me to be free;

who brings freedom to the captive.

For the Body

Blessed is the Eternal God, Creator of the universe,

who has made our bodies with wisdom,

combining veins, arteries, and vital organs

in a finely balanced system.

Wondrous Fashioner and Sustainer of life,

Source of our health and our strength,

we give You thanks and praise.

For the Soul

The soul that You have given me, O God, is pure!

You have created it. You have formed it.

You have breathed it into me, and within me You sustain it. So long as I have breath, therefore,

I will give thanks to You, my God and the God of all ages,

Source of all creation, loving Guide of every human spirit.

Blessed is the Eternal One,

in whose hands are the souls of all the living

and the spirits of all flesh.

Our Smallness and Our Greatness

Sovereign of all the worlds,

not in reliance upon the righteousness of our deeds

do we place our longings before You;

we look instead to Your abundant mercy.

For what are we?

What is our life, and what our faithfulness?

What is our goodness, and what our vaunted strength?

What can we say in Your presence,

our God and God of all ages?

Are not all the conquerors as nothing before You,

and those of renown as they had not been,

the learned as if they had no knowledge,

and the wise as if without understanding?

Many of our works are in vain,

and our days pass away like a shadow.

Our life would be altogether vanity,

were it not for the soul which, fashioned in Your own image,

gives us assurance of our higher destiny

and imparts to our fleeting days an abiding value.

Despite all our frailty, we are Your people,

bound to Your covenant, and called to Your service. Therefore we thank You and bless You,

and proclaim the holiness of Your name.

These are obligations without measure;

their fruit we eat now, their essence remains for us in the life to come:

To honor father and mother;

to perform acts of love and kindness;

to attend the house of study daily;

to welcome the stranger;

to visit the sick;

to rejoice with bride and groom;

to console the bereaved;

to pray with sincerity;

to make peace when there is strife.

But the study of Torah is equal to them all.

Eternal our God,

make the words of Your Torah sweet to us,

and to the House of Israel, Your people,

that we and our children may be lovers of Your name

and students of Your Torah for its own sake.

Blessed are You, the Eternal One, Teacher of Torah to Israel [and to the nations].

Image from www.artelstudio.com

Image from www.etz-hayim.com

HAVDALAH

The day is fading; the sun is setting;

the silence and peace of night descend upon the earth.

Give rest now, O Author of peace, to our troubled hearts;

lift up the spirit oppressed by guilt.

Turn, O Loved One, to Your children:

turn to every broken heart and every burdened soul.

Let us at this hour be sure of Your forgiveness.

From Your house, O God,

we are about to return to our homes.

Enter them with us,

that they may become Your sanctuaries,

dwelling-places of Your spirit.

Then will our home stand firm against the storms of life,

to be a shelter for all that is good,

and a refuge from evil.

And still another dwelling-place have You destined for us, O Source of life,

an eternal home to which we shall go when our brief day on earth has passed.

Open for us then the gates of everlasting peace,

and keep alive in those who follow us the truths,

the visions, and the hopes we have struggled to make real.

This twilight hour reminds us also of the day when,

if we are faithful to our mission,

Your light will arise over all the world,

and Israel’s spiritual descendants will be as numerous as the stars of heavens.

Teach our people to recognize the meaning of our history and the challenge of our destiny, to proclaim to all Your children the truth of Israel’s message:

One humanity on earth

even as there is One God in heaven.

You alone know when this great hope shall be fulfilled.

But the day will surely come,

even as none of Your words returns fruitless,

without having accomplished Your purpose.

Then joy will thrill all hearts,

and from one end of the earth to the other will ring the exultant cry:

‘Hear, O Israel, hear, all creation:

The Eternal is our God, the Eternal is One!’

Your house shall be called a house of prayer for all peoples; all nations shall flock to it and exclaim in triumphant song:

‘Lift up your heads, O gates!

Lift yourselves up, O ancient doors!

Let the God of glory enter.

Who is the Sovereign of glory?

The God of all being is the Sovereign of glory!’

www.keyword-suggestions.com

Shabbat Shalom from the

Sinai 6000 Core Community!

MUST READ

The Sabbath – Its Meaning for Modern Man – Epilogue

July 5, 2017 s1n4i600o-adm1n-d3v Leave a Comment

[First posted March 20,2013; continuing excerpts from the MUST READ/MUST OWN book featured in The Sabbath – Its Meaning for Modern Man. Reformatted and highlighted for this post. — Admin1]

EPILOGUE: To Sanctify Time

Abraham Joshua Heschel’s
THE SABBATH

Pagans project their consciousness of God into a visible image or associate Him with a phenomenon in nature, with a thing of space. In the Ten Commandments, the Creator of the universe identifies Himself by an event in history, by an event in time, the liberation of the people from Egypt, and proclaims: “Thou shalt not make unto thee any graven image or any likeness of any thing that is in heaven above, or that is in the earth, or that is in the water under the earth.”

The most precious thing that has ever been on earth were the Two Tablets of stone which Moses received upon Mount Sinai; they were priceless beyond compare. He had gone up into the Mount to receive them’ there he abode 40 days and 40 nights; he did neither eat bread nor drink water. And the Lord delivered unto him the Two tablets of stone, and on them were written the Ten Commandments, the words which the Lord spoke with the people of Israel in the Mount out of the midst of fire. But when coming down the Mount at the end of 40 days and 40 nights — the Two Tablets in his hands — Moses saw the people dance around the Golden Calf, he cast the Tablets out of his hands and broke them before their eyes.

“Every important cult center of Egypt asserted its primacy by the dogma that it was the site of creation.”¹In contrast, the book of Genesis speaks of the days rather than of the site of creation.² In the myths there is no reference to the time of creation, whereas the Bible speaks of the creation of space in time.

. . . . The historian Ranke claimed that every age is equally near to God. Yet Jewish tradition claims that there is a hierarchy of moments within time, that all ages are not alike. Man prays to God equally at all places, but God does not speak to man equally at all times. At a certain moment, for example, the spirit of prophecy departed from Israel.

Time to us is a measuring device rather than a realm in which we abide. Our consciousness of it comes about when we begin to compare two events and to notice that one event is later than the other; when listening to a tune we realize that one note follows the other. Fundamental to the consciousness of time is the distinction between earlier and later.

But is time only a relation between events in time? Is there no meaning to the present moment, regardless of its relation to the past? Moreover, do we only know what is in time, merely events that have an impact on things of space? If nothing happened that is related to the world of space, would there be no time?

A special consciousness is required to recognize the ultimate significance of time. We all live it and are so close to being identical with it that we fail to notice it. The world of space surrounds our existence.³ It is but a thing of living, the rest is time. Things are the shore, the voyage is in time.

Existence is never explicable through itself but only through time. When closing our eyes in moments of intellectual concentration, we are able to have time without space, but we can never have space without time. To the spiritual eye space is frozen in time, and all things are petrified events.

There are two points of view from which time can be sensed:

from the point of view of space and
from the point of view of spirit. . . .

—–when we learn to understand that it is the spatial things that are constantly running out, we realize that time is that which never expires, that it is the world of space which is rolling through the infinite expanse of time. Thus temporality may be defined as the relation of space to time.

The boundless continuous but vacuous entity which realistically is called space is not the ultimate form of reality. Our world is a world of space moving through time — from the Beginning to the End of Days.

To the common mind the essence of time is evanescence, temporality. The truth, however, is that the fact of evanescence flashes upon our minds when poring over things of space. It is the world of space that communicates to us the sense of temporality. Time, that which is beyond and independent of space, is everlasting; it is the world of space which is perishing. Things perish within time; time itself does not change. We should not speak of the flow or passage of space through time. It is not time that dies; it is the human body that dies in time. Temporality is an attribute of the world of space, of things of space. Time which is beyond space is beyond the division in past, present and future.

Monuments of stone are destined to disappear; days of spirit never pass away. About the arrival of the people at Sinai we read in the Book of Exodus: “In the 3rd month after the children of Israel were gone forth out of the land of Egypt, on this day they came into the wilderness of Sinai” (19:1). Here was an expression that puzzled the ancient rabbis: on this day? It should have been said: on that day. This can only mean that the day of giving the Torah can never become past; that day is this day, every day. The Torah, whenever we study it, must be to us “as if it were given us today.”⁴The same applies to the day of the exodus from Egypt: “In every age man must see himself as if he himself went out of Egypt.”⁵

The worth of a great day is not measured by the space it occupies in the calendar. Exclaimed Rabbi Akiba: “All of time is not as worthy as the day on which the Song of Songs was given to Israel, for all the songs are holy, but the Song of Songs is the holiest of holies.”⁶

In the realm of spirit, there is no difference between a second and a century, between an hour and an age. Rabbi Judah the Patriarch cried: “There are those who gain eternity in a lifetime, others who gain it in one brief hour.”⁷One good hour may be worth a lifetime; an instant of returning to God may restore what has been lost in years of escaping from Him. “Better is one hour of repentance and good deeds in this world than the whole life in the world to come.”⁸

Technical civilization, we have said, is man’s triumph over space. Yet time remains impervious. We can overcome distance but can neither recapture the past nor dig out the future. Man transcends space, and time transcends man.

Time is man’s greatest challenge. We all take part in a procession through its realm which never comes to an end but are unable to gain a foothold in it. Its reality is apart and away from us. Space is exposed to our will; we may shape and change the things in space as we please. Time, however, is beyond our reach, beyond our power. It is both near and far, intrinsic to all experience and transcending all experience. It belongs exclusively to God.

Time, then, is otherness, a mystery that hovers above all categories. It is as if time and the mind were a world apart. Yet, it is only within time that there is fellowship and togetherness of all beings.

Every one of us occupies a portion of space. He takes it up exclusively. The portion of space which my body occupies is taken up by myself in exclusion of anyone else. Yet, no one possesses time. There is no moment which I possess exclusively. This very moment belongs to all living men as it belongs to me. We share time, we own space. Through my ownership of space, I am a rival of all other beings; through my living in time, I am a contemporary of all other beings. We pass through time , we occupy space. We easily succumb to the illusion that the world of space is for our sake, for man’s sake. In regard to time, we are immune to such an illusion.

Immense is the distance that lies between God and a thing. For a thing is that which has separate or individual existence as distinct from the totality of beings. To see a thing is to see something which is detached and isolated. A thing is, furthermore, something which is and can become the possession of man. Time does not permit an instant to be in and for itself. Time is either all or nothing. It cannot be divided except in our minds. It remains beyond our grasp. It is almost holy.

It is easy to pass by the great sight of eternal time.

According to the Book of Exodus, Moses beheld his first vision “in a flame of fire, out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed” (3:2). Time is like an eternal burning bush. Through each instant must vanish to open the way to the next one, time itself is not consumed.

Time has independent ultimate significance; it is of more majesty and more provocative of awe than even a sky studded with stars. Gliding gently in the most ancient of all splendors, it tells so much more than space can say in its broken language of things, playing symphonies upon the instruments of isolated beings, unlocking the earth and making it happen.

Time is the process of creation, and things of space are results of creation. When looking at space we see the products of creation; when intuiting time we hear the process of creation. Things of space exhibit a deceptive independence. They show off a veneer of limited permanence. Things created conceal the Creator. It is the dimension of time wherein man meets God, wherein man becomes aware that every instant is an act of creation, a Beginning, opening up new roads for ultimate realizations. Time is the presence of God in the world of space, and it is within time that we are able to sense the unity of all beings.

Creation, we are taught, is not an act that happened once upon a time, once and for ever. The act of bringing the world into existence is a continuous process.⁹God called the world into being, and that call goes on. There is this present moment because God is present. Every instant is an act of creation. A moment is not a terminal but a flash, a signal of Beginning. Time is a perpetual innovation, a synonym for continuous creation. Time is God’s gift to the world of space.

A world without time would be a world without God, a world existing in and by itself, without renewal, without a Creator. A world without time would be a world detached from God, a thing in itself, reality without realization. A world in time is a world going on through God; realization of an infinite design; not a thing in itself but at a thing for God.

To witness the perpetual marvel of the world’s coming into being is to sense the presence of the Giver in the given, to realize that the source of time is eternity, that the secret of being is the eternal within time.

We cannot solve the problem of time through the conquest of space, through either pyramids or fame. We can only solve the problem of time through sanctification of time. To men alone time is elusive; to men with God time is eternity in disguise.

Creation is the language of God, Time is His song, and things of space the consonants in the song. To sanctify time is to sing the vowels in unison with Him.

This is the task of men: to conquer space and sanctify time.

We must conquer space in order to sanctify time. All week long we are called upon to sanctify life through employing things of space. On the Sabbath it is given us to share in the holiness that is in the heart of time. Even when the soul is seared, even when no prayer can come out of our tightened throats, the clean, silent rest of the Sabbath leads us to a realm of endless peace, or to the beginning of an awareness of what eternity means. There are few ideas in the world of thought which contain so much spiritual power as the idea of the Sabbath. Aeons hence, when of many of our cherished theories only shreds will remain, that cosmic tapestry will continue to shine.

Eternity utters a day.

————————————————-

¹J.A. Wilson, “Egyptian Myths, Tales and Mortuary Texts” in Ancient Near Eastern Texts, p.8.

²The Legend of the eben shetiyah is of post-Biblical origin, cf. Louis Ginzberg, The Legends of the Jews, V, 14-16.

³See A.J. Heschel, Man is Not Alone, A Philsophy of Religion, p 200.

^{4Tanhuma, ed. Buber, II, 76; see Rashi to Exodus 19:1.}

⁵Mishnash Pesshim 10, 5.

⁶Yadayim 3,5.

⁷Abodah Zarah 10B, 17a, 18a.

⁸Abot, 4, 22.

⁹In the daily morning service we read: “The Lord of marvels, in His goodness He renews the wonders of creation every day, constantly.” The preservation of the world or the laws that account for the preservation of the world are due to an act of God. “Thou art the Lord, even Thou alone; Thou has made heaven, the heaven of heavens with all their hosts, the earth and all things that are thereon, the seas and all that is in them, and IThou preservest them all” (Nehemiah 9:6). “How manifold are Thy works, O Lord . . . All of them wait for Thee, that Thou mayest give them their food in due season . . . Thou hidest Thy face, they vanish . . . Thou sendest forth Thy spirit, they are created” (Psalms 104:24,27,29,30). Note the present tense in Isaiah 48:13; 42:5; see also, 48:7. Job 34:14-16; Kuzari, 3, 11. On seeing the wonders of nature we pray: “Blessed art Thou .v. . who performs the wonders of creation” (Mishnah Berachot 9,2; see the opinion of Resh Laqish, Hagigah 12b and RAshi ad locum). The idea of continuous creation seems to have been the theme of an ancient controversy. According to the School of Shammai, the benediction over the lights which is said at the outgoing of the Sabbath is: “Blessed art Thou who created the lights of fire”; whereas, according to the school of Hillel, we recite: “Blessed art Thou . . . who creates the lights of fire” (Mishnah Berachot 7,5); see Joseph Salomo Delmedigo, Ta’alumot Hakmah, Nobelot Hokmah, Basel 1629, p. 94.

MUST READ

The Sabbath – Its Meaning for Modern Man – Prologue

July 5, 2017 s1n4i600o-adm1n-d3v Leave a Comment

Image from amazon.com/Wood Engraving done by Ilya Schor Farrar, Straus and Giroux, New York.

[First posted March 20, 2013; one of our favorite authors whom we feature over and over in this website.—Admin1]

One of my most worn-out books— from thumbing through over and over and highlighting almost from top to bottom page after page—-is another GREAT and short pamphlet-length book by my favorite Jewish philosopher Abraham Joshua Heschel. For the longest time, I thought we had already posted this particular work on this website, only to discover we had not. So, here it is . . . I wish I could just quote all of it word for word, but ‘not allowed’ plus you would greatly benefit from having your own copy, this is not only a MUST READ but more so a MUST OWN.

If you look at the cover design, the centerpiece appears to be the Tree of Life, but designed like a Menorah with 6 branches and the center branch (the servant light).

The message we must not miss is this: the Tree of Life (Torah)/Menorah (Light/Israel and YHWH’s revelation) symbolism are all intertwined, yet the Sabbath, later legislated as the 4th commandment in the Decalogue, precedes all! The 7th day rest was modeled by the Creator Himself as the culmination after Creation ‘week’ before any commandment to mankind was even issued.

It is claimed that the Christian Son-God Jesus did away with the Sabbath, but when you think of it, he was a Jew and would never have violated it. It is Christianity (NT and Councils of men) that shifted to Sunday to commemorate the resurrection of its acclaimed divine-human Savior; well-intentioned perhaps, let’s give them the benefit of the doubt but nevertheless a violation of the one commandment not only enshrined in the 10, but observed by the Creator Himself as early as Bereshiyth 2:1-3.

How important is the Sabbath to the Creator? Sabbath precedes Law. Sabbath reiterated in Law. There is divine reason for the Sabbath and AJHeschel explains it best.

We will feature here only excerpts from the Prologue and Epilogue, and urge you to secure your copy. It is also worthwhile to get other books by AJH, namely: The Wisdom of Heschel; A Passion for Truth; Israel: An Echo of Eternity; The Insecurity of Freedom; Who is Man?; Theology of Ancient Judaism (2 volumes); The Earth is the Lord’s; Man’s Quest for God; God in Search of Man; Man is Not Alone; Maimonides; Abrvanel; The Quest for Certainty in Saadia’s Philosophy; The Prophets, and Moral Grandeur and Spiritual Audacity.

Highlighted and reformatted for post. —NSB@S6K.

————————————————

CONTENTS

Prologue: Architecture of Time

One

I. A Palace in Time

II. Beyond Civilization

Two

III. The Splendor of Space

IV. Only Heaven and Nothing Else?

VI. The Presence of a Day

Three

VII. Eternity Utters a Day

VIII. Intuitions of Eternity

IX. Holiness in Time

X. Thou Shalt Covet

Epilogue: To Sanctify Time

NOTES

Excerpts from PROLOGUE

Technical civilization is man’s conquest of space. It is a triumph frequently achieved by sacrificing an essential ingredient of existence, namely, time. In technical civilization, we expend time to gain space. To enhance our power in the world of space is our main objective. Yet to have more does not mean to be more. The power we attain in the world of space terminates abruptly at the borderline of time. But time is the heart of existence.

To gain control of the world of space is certainly one of our tasks. The danger begins when in gaining power in the realm of space we forfeit all aspirations in the realm of time. There is a realm of time where the goal is—-

not to have but to be,
not to own but to give,
not to control but to share,
not to subdue but to be in accord.

Life goes wrong when the control of space, the acquisition of things of space, becomes our sole concern.

Nothing is more useful than power, nothing more frightful. We have often suffered from degradation by poverty, now we are threatened with degradation through power. There is happiness in the love of labor, there is misery in the love of gain. Many hearts and pitchers are broken at the fountain of profit. Selling himself into slavery to things, man becomes a utensil that is broken at the fountain.

Technical civilization stems primarily from the desire of man to subdue and manage the forces of nature. The manufacture of tools, the art of spinning and farming, the building of houses, the craft of sailing —all this goes on in man’s spatial surroundings. The mind’s preoccupation with things of space affects, to this day, all activities of man.

Even religions are frequently dominated by the notion that the deity resides in space, within particular localities like mountains, forests, trees or stones, which are, therefore, singled out as holy places; the deity is bound to a particular land; holiness a quality associated with things of space and the primary question is: Where is the god? There is much enthusiasm for the idea that God is present in the universe, but that idea is taken to mean His presence in space rather than in time, in nature rather than in history; as if He were a thing, not a spirit. . . .

. . . . We are all infatuated with the splendor of space, with the grandeur of things of space. Thing is a category that lies heavy on our minds, tyrannizing all our thoughts. Our imagination tends to mold all concepts in its image. In our daily lives we attend primarily to that which the senses are spelling out for us: to what the eyes perceive, to what the fingers touch. Reality to us is thinghood, consisting of substances that occupy space; even God is conceived by most of us as a thing.

The result of our thinginess is our blindness to all reality that fails to identify itself as a thing, as a matter of fact. This is obvious in our understanding of time, which, being thingless and insubstantial, appears to us as if it had no reality.

Indeed, we know what to do with space but do not know what to do about time, except to make it subservient to space. Most of us seem to labor for the sake of things of space. As a result we suffer from a deeply rooted dread of time and stand aghast when compelled to look into its face. Time to us is sarcasm, a slick treacherous monster with a jaw like a furnace incinerating every moment of our lives. Shrinking, therefore, from facing time, we escape for shelter to things of space. The intentions we are unable to carry out we deposit in space; possessions become the symbols of our repressions, jubilees of frustrations. But things of space are not fireproof; they only add fuel to the flames. Is the joy of possession an antidote to the terror of time which grows to be a dread of inevitable death? Things, when magnified, are forgeries of happiness, they are a threat to our very lives; we are more harassed than supported by the Frankensteins of spatial things.

It is impossible for man to shirk the problem of time. The more we think the more we realize; we cannot conquer time through space. We can only master time in time.

The higher goal of spiritual living is not to amass a great wealth of information, but to face sacred moments. In a religious experience, for example, it is not a thing that imposes itself on man but a spiritual presence. What is retained in the soul is the moment of insight rather than the place where the act came to pass. A moment of insight is a fortune, transporting us beyond the confines of measured time. Spiritual life begins to decay when we fail to sense the grandeur of what is eternal in time.

. . . . Time and space are interrelated. To overlook either of them is to be partially blind. What we plead against is man’s unconditional surrender to space, his enslavement to things.

We must forget that it is not a thing the leads significance to a moment; it is the moment that lends significance to things.

The Bible is more concerned—

with time than with space.
It sees the world in the dimension of time.
It pays more attention to generations, to events, than to countries, to things;
it is more concerned with history than with geography.

To understand the teaching of the Bible, one must accept its premise that time has a meaning for life which is at least equal to that of space; that time has a significance and sovereignty of its own.

There is no equivalent for the word “thing” in biblical Hebrew. The word “davar,” which in later Hebrew came to denote thing, means in biblical Hebrew: speech, word, message; report;tidings; advice; request; promise; decision; sentence; theme, story; saying, utterance; business,occupation; acts; good deeds; events; way, manner, reason, cause; but never “thing.” Is this a sign of linguistic povert, or rather an indication of an unwarped view of the world, of not equating reality (derived from the Latin word res, thing) with thinghood?

One of the most important facts in the history of religion was the transformation of agricultural festivals into commemorations of historical events. The festivals of ancient peoples were intimately linked with nature’s seasons. They celebrated what happened in the life of nature in the respective seasons. . . . To Israel the unique events of historic time were spiritually more significant than the repetitive processes in the cycle of nature, even though physical sustenance depended on the latter. While the deities of other people were associated with places or things, the God of Israel was the God of events:

the Redeemer from slavery,
the Revealer of the Torah,

—-manifesting Himself in events of history rather than in things or places.

. . . . Unlike the space-minded man to whom time is unvaried, iterative, homogeneous, to whom all hours are alike, qualitiless, empty shells, the Bible senses the diversified character of time. There are no two hours alike. Every hour is unique and the only one given at the moment, exclusive and endlessly precious.

. . . . The Sabbaths are our great cathedrals; and our Holy of Holies is a shrine that neither the Romans nor the Germans were able to burn; a shrine that even apostasy cannot easily obliterate; the Day of Atonement.

. . . . In the Bible, words are employed with exquisite care, particularly those which, like pillars of fire, lead the way in the far-flung system of the biblical world of meaning.

One of the most distinguished words in the Bible is the word qadosh, holy; a word which more than any other representative of the mystery and majesty of the divine. Now what was the first holy object in the history of the world? Was it a mountain? Was it an altar?

It is, indeed, a unique occasion at which the distinguished word qadosh is used for the first time: in the Book of Genesis at the end of the story of creation. How extremely significant is the fact that it is applied to time: “And God blessed the seventh day and made it holy.” There is no reference in the record of creation to any object in space that would be endowed with the quality of holiness.

That is a radical departure from accustomed religious thinking. The mythical mind would expect that, after heaven and earth have been established, God would create a holy place—a holy mountain or a holy spring—whereupon a sanctuary is to be established. Yet it seems as if to the Bible it is holiness in time, the Sabbath, which comes first.

When history began, there was only one holiness in the world, holiness in time. When at Sinai the word of God was about to be voiced, a call for holiness in man was proclaimed: “Thou shalt be unto me a holy people.” It was only after the people had succumbed to the temptation of worshipping a thing, a golden calf, that the essentials of the Tabernacle, of holiness in space, was commanded.

The sanctity of time came first,
the sanctity of man came second,
and the sanctity of space last.

Time was hallowed by God; space, the Tabernacle, was consecrated by Moses.

While the festivals celebrate events that happened in time, the date of the month assigned for each festival in the calendar is determined by the life in nature. Passover and the Feast of Booths, for example, coincide with the full moon, and the date of all festivals is a day in the month, and the month is a reflection of what goes on periodically in the realm of nature, since the Jewish month begins with the new moon, with the reappearance of the lunar crescent in the evening sky.

In contrast, the Sabbath is entirely independent of the month and unrelated to the moon. Its date is not determined by any event in nature, such as the new moon, but by the act of creation. Thus the essence of the Sabbath is completely detached from the world of space.

The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time.

It is a day on which we are called upon—

to share in what is eternal in time,
to turn from results of creation to the mystery of creation;
from the world of creation to the creation of the world.

Next: Epilogue

SINAI 6000

DIVINE REVELATION on Mount Sinai

July 5, 2017 s1n4i600o-adm1n-d3v Leave a Comment

[ This was first posted March 2012, one of our first articles when we opened this website. We are revisiting on the biblical feast of Shavuot (Pentecost in Christian-Greek terminology), the commemorative-anniversary of the giving of the Torah on Mt. Sinai:

“Note: This is part of REVELATION IN A NUTSHELL,

expounding on what Sinaites recognize as ‘Divine Revelation’,

the very words of YHWH.”

Gentiles, Sinaites should celebrate this feast since the Torah is for all humanity and not just for Israel; the Law is for all humankind, for both Jew and Gentile. After 7 years of thinking-rethinking what happened on Sinai 6 millennia ago, Sinai 6000 has decided to recognize only the TORAH or five books attributed to Moses as “the very words of YHWH” except for declarations to the nation of Israel by the mouthpieces of YHWH, the Prophets —regarding judgments and consequences upon the chosen people arising from Israel’s continued disobedience of the TORAH. And even in the Torah, we recognize only words attributed to the God of Israel, YHWH, as quoted or repeated by the recipient (often Moses and sometimes other biblical persons) and the other invisible presence who narrated/recorded the books. The original writings were no doubt recorded on scrolls, but since we in the 21st century relate to book forms, we have chosen the image below to impress upon the mind of readers the Sinai Revelation in the format that we have become used to reading God’s Word.—Admin1.]

Image from metanoiahits.blogspot.com

The Hebrew Scriptures

Divine Revelation was given on Mt. Sinai, to—-

Moses and the mixed multitude — of Israelites and non-Israelites.
- Exodus 12:37-38 The Children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from children. Also a mixed multitude went up with them, and flock and cattle, very much livestock.
- Psalm 103:7 He made known His ways to Moses, His actions to the Children of Israel. . .
- Deuteronomy 34:10 Never again has there arisen in Israel a prophet like Moses, whom [YHWH] has known face to face, as evidenced by all the signs and wonders that [YHWH] sent him to perform in the land of Egypt, against Pharaoh and all his courtiers and all his land, and by all the strong hand and awesome power that Moses performed before the eyes of Israel.
- Numbers 12:6-8 He said, “Hear now My words. If there shall be prophets among you, in a vision shall I, [YHWH] make Myself known to him; in a dream shall I speak with him. Not so is My servant Moses; in My entire house he is the trusted one. Mouth to mouth do I speak to him, in a clear vision and not in riddles, at the image of [YHWH] does he gaze. Why did you not fear to speak against my servant Moses?”

This original revelation was given—

at a particular period in biblical history,
in a specific site in the ‘Wilderness of Sinai’ —
- Exodus 19:1-2 In the third month from the Exodus of the Children of Israel from Egypt, on the day, they arrived at the Wilderness of Sinai. They journeyed from Rephidim and arrived at the Wilderness of Sinai and encamped in the Wilderness, and Israel encamped there, opposite the mountain.
outside of the Promised Land –—
- Deuteronomy 11:10-12 For the Land to which you come, to possess it — it is not like the land of Egypt that you left, where you would plant your seed and water it on foot like a vegetable garden. But the Land to which you cross over to possess it is a Land of mountains and valleys; from the rain of heaven it drinks water; a Land that [YHWH], your God, seeks out; the eyes of [YHWH] your God, are always upon it, from the beginning of the year to year’s end.
on Mount Sinai “the mountain of GOD” —–
- Exodus 18:5 Jethro, the father-in-law of Moses, came to Moses with his sons and his wife, to the wilderness where he was encamped, by the Mountain of God.
where GOD descended “in the sight of the entire people” —
- Exodus 19:17– Moses brought the people forth from the camp toward God and they stood at the bottom of the mountain. All of Mount Sinai was smoking because [YHWH] had descended upon it in the fire; its smoke ascended like the smoke of the furnace, and the entire mountain shuddered exceedingly. The sound of the shofar grew continually much stronger; Moses would speak and God would respond to him with a voice. [YHWH] descended upon Mount Sinai to the top of the mountain; [YHWH] summoned Moses to the top of the mountain, and Moses ascended. [YHWH] said to Moses, “Descend, warn the people, lest they break through to [YHWH] to see, and a multitude of them will fall. Even the Kohanim who approach [YHWH] should be prepared, lest [YHWH] burst forth against them.” Moses said to [YHWH], “The people cannot ascend Mount Sinai, for You have warned us, saying, ‘Bound the mountain and sanctify it.'” [YHWH] said to him, “God, descend. Then you shall ascend, and Aaron with you but the Kohanim, and the people—they shall not break through to ascend to [YHWH], lest He burst forth against them.” Moses descended to the people and said [it] to them.

to “the children of Israel” —
- Deuteronomy 14:1-2 You are children to [YHWH], your God . . . . For you are a holy people to [YHWH], your God, and [YHWH] has chosen you for Himself to be a treasured people, from among all the peoples on the face of the earth.
whose history began with the Patriarchs–-
- Exodus 3:6 And He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.”

Abraham [gentile],
Isaac [gentile]
Jacob [Israel].

It is significant to note that gentiles have always been part of GOD’s plan; that in the giving of HIS REVELATION on Mount Sinai,

gentiles were part of the multitudes who left Egypt
and gathered with the encamped Israelites “opposite the mountain”
who responded—-

Exodus 19:7-8 Moses came and summoned the elders of the people, and put before them all these words that [YHWH] had commanded him. The entire people responded together and said, “Everything that [YHWH] has spoken we shall do!” Moses brought back the words of the people to [YHWH].
Exodus 24:7 He took the Book of the Covenant and read it in earshot of the people, and they said, “Everything that [YHWH] has said, we will do and we will obey!” Moses took the blood and threw it upon the people, and he said, “Behold the blood of the covenant that [YHWH] sealed with you concerning all these matters.”

and included in the prayer of Solomon during the dedication of the Temple in Jerusalem —
- I Kings 8:41 Also a gentile who is not of Your people Israel, but will come from a distant land, for Your Name’s sake — for they will hear of Your great Name and Your strong hand and Your outstretched arm —and will come and pray toward this Temple —may You hear from Heaven, the foundation of Your abode, and act according to all the gentile calls out to You, so that all the peoples of the world may know Your Name, to fear You as [does] Your people Israel, and to know that Your Name is proclaimed upon this Temple that I have built.
- and in the declaration in Isaiah 56:1-8, among many other verses—-Let not the foreigner, who has joined himself to [YHWH] speak, saying ‘[YHWH] will utterly separate me from His people’; and let not the barren ones who observe My Sabbaths and choose what i desire, and grasp My covenant tightly: In My house and within walls I will give them a place of honor and renown, which is better than sons and daughters; eternal renown will I give them, which will never be terminated. And the foreigners who join themselves to [YHWH] to serve Him and to love the Name of [YHWH] to beome servants unto Him, all who guard the Sabbath against desecration, and grasp My covenant tightly —I will bring them to My holy mountain, and I will gladden them in My house of prayer; their elevation-offerings and their feast-offerings will find favor on My Altar, for My House will be called a house of prayer for all the peoples. The word of my Lord, [YHWH]/ELOHIM, Who gathers in the dispersed of Israel: I shall gather to him even more than those already gathered to him.

The revelation is COMPLETE only in the sense that in GOD’s accommodation and condescension to man’s limitations, it is ALL that man—

needs to know about HOW he is to relate to GOD —
- Deuteronomy 13:1,5 The entire word that I command you that shall you observe to do; you shall not add to it and you shall not subtract from it. . . [YHWH], your God, shall you follow and Him shall you fear; His commandments shall you observe and to His voice shall you hearken; Him shall you serve and to Him shall you cleave.
and WHAT he is to apply in community [Exodus/Leviticus/Numbers].

Update on this, year 2014:

We believe that solitary man without community will not have to be regulated by the TORAH or the Decalogue except perhaps the laws relating to God (Commandments 1-4) and instructions regarding health (clean meat, which animals are fit for human consumption; sanitation, disposal of human waste —yes folks, our very thorough and specific Creator God taught all these in His TORAH, need we be surprised?)

If we seriously think about it, without one more person to relate to, if man is all by his solitary self—who is there to dishonor, commit adultery with, lie to, murder, covet property or covet wife if there is no neighbor to offend nor sin against? A minimum of two people will already need some kind of relationship/living together-regulation and definitely, more humans in community need laws to regulate their behavior. If there are man-made laws imposed for the sake of social order such as traffic rules, bad habits or acts that might be detrimental or destructive to others (smoking, bearing of arms, quarantine carriers of infectious disease, etc.), surely the Creator of humanity is all the more entitled to giving instructions regarding every facet of human life on His planet earth. He knows best what is good for humanity in community, knowing the individual propensity and tendency to think of SELF more than—or often in total disregard for—OTHERS.

The Sinai Revelation is complete and NOT “progressive”, as though something has yet to be added to it, for there are warnings regarding later additions that do not conform with this original revelation.

Deuteronomy 4:2,6-7 You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of [YHWH] your God, that I command you. . . You shall safeguard and perform them, for it is your wisdom and discernment in the eyes of the peoples, who shall hear all these decrees and who shall say, “Surely a wise and discerning people is this great nation!” For which is a great nation that has a God Who is close to it, as is [YHWH] our God, whenever we call to Him? And which is a great nation that has righteous decrees and ordinances, such as the entire Torah that i place before you this day?

What IS progressive is man’s

DISCOVERY
and UNDERSTANDING of the Sinai revelation,
NOT the unfolding of the revelation.

On Sinai, GOD reveals HIS NAME:

Exodus 3:13-15/6:2-3 “I Shall Be As I Shall be.” “So shall you say to the Children of Israel, “I Shall Be has sent me to you.” . . .This is My Name forever, and this is My remembrance fom generation to generation.

YHWH, a NAME to be proclaimed to all mankind;

it is interesting to note that there is no biblical admonition against declaring the Tetragrammaton YHWH for the whole world to know and proclaim —Deuteronomy 28:10 Then all the peoples of the earth will see that the Name of [YHWH] is proclaimed over you, and they will revere you.
and that in fact, the reason the world today barely knows The Name is because the Jews consider it so sacred,
so much so they refuse to say it or write it
and instead, substitute circumlocutions like “HaShem” [The Name];
the Jews are so careful, they do not wish to violate the 3rd commandment that warns against using GOD’s Name in vain —Exodus 20:7 You shall not take the Name of [YHWH] your God, in vain, for [YHWH] will not absolve anyone who takes His Name in vain.

and yet YHWH declares “Wherever I permit My Name to be mentioned, I shall come to you and bless you.” [Exodus 20:21]

All other non-names referring to HIM have been mere titles;

before Sinai, man knew HIM only as Creator,
and to the patriarchs as El Shaddai ”God Almighty” [Exodus 6:2-3]
to Moses “The GOD of the Hebrews” [Exodus 7:16]
and to Israel in many experiences they have had with HIM as Rock, Shepherd, Provider, Nurturer, Protector, Shield, King, Fortress, etc. [II Samuel 22:2-3]
“Mighty God”, “Eternal Father”, “Wondrous Adviser”, “Master of Legions” [Isaiah 9:5-6]
Visually, manifestations or theophanies of GOD were the burning bush [Exodus 3:2], Shekinah [Glory Cloud] and pillar of fire [Exodus 13:21];
and a voice that thundered [Exodus 20:15-16/Deuteronomy 5:19-24]
a “consuming fire, a jealous God” [Exodus 34:14/ Deuteronomy 4:24]

TORAH, the first five books attributed to Moses’ are —-

GOD’s guidelines for living,
HIS blueprint for life on planet earth;
instruction and teaching, laws and precepts [Psalm 119]
outlining GOD’s requirements for all mankind [Deuteronomy 29:13-14]
but initially given to a specific people [Deuteronomy 4:5-8]
formed and prepared for this very purpose [Deuteronomy 4:20/7:6-8]
to model in community [Deuteronomy 4:6-8]
this prescribed lifestyle for all nations [Isaiah 51:4-5/60:3]
not just for Israel [Deuteronomy 26:16-19]
- the “righteous nation” and “keeper of the faith” [Isaiah 26:2]
- “a light to the nations, to open blind eyes” [Isaiah 42:6/49:6]

Torah commandments have been counted, categorized and numbered, totaling 613.
- Of these 613, 248 are positive commandments [“Thou shalt . . .”] and 365 are negative commandments [“Thou shalt not…”].
- Of these 613, not all are applicable to every individual, for there are specific laws confined to classes of people [Israelites, women, Levitical priests, the high priest, prophet, foreigner/stranger/sojourner, etc.]
- Some apply only to the Mishkan [Tabernacle in the wilderness]
- Some apply to the Temple in Jerusalem
- Some are applicable only when the chosen people are in the Promised Land.
- Some teach man how to relate to GOD,
- and others —-Israelite, parents, children, siblings, neighbor, enemy, “the stranger/sojourner/foreigner among you”
- Some pronounce blessings for obedience and curses for disobedience.
- The Decalogue, the “Ten Words” or the “Ten Commandments” summarize the basics or weightier matters of the law, such as righteousness, justice, mercy, love, holiness.
- These 10 are further condensed simply to—
  - (1-4): ”love God above all ” [Deuteronomy 6:5]
  - (5-10): ”You shall love your fellow as yourself” [Leviticus 19:18]

To the TORAH, is added NEVI’IM [The Prophets] which contain—

the messages of YHWH to the divided kingdoms of Israel and Judah,
through the Prophets of Israel,
pronouncing specific judgments upon nations
and violators of Torah,
as well as blessings for obedience,
and prophecies concerning the chosen nation’s ordained destiny throughout her history until the “end of days.”
these prophetic messages ALL relate to how the nation lives out or fails to live out the Torah.

KETUVIM [The Writings] concludes the Hebrew canon—these are divinely inspired literature —

proverbs,
prayers,
books of wisdom,
narrative history,
stories,
chronicles,
which reinforce, elaborate, expand and further clarify what has already been revealed in Torah.

Together, Torah/Nevi’im/Ketuvim form the Hebrew canon of 24 books known as TNK, [Tanach/Tanakh].
TORAH is what we recognize as the revelation of YHWH, all the rest is commentary on TORAH.

Genesis/Bereshith

The Tree of Life is the Torah -2

July 4, 2017 s1n4i600o-adm1n-d3v Leave a Comment

[First posted April 11, 2012.

Sequel to the post: Revisit: What is “the Tree of Life”? –1

And for extra homework, why not check out these posts about “trees” that were in the Garden of Eden:

—Admin1]

——————————

Proverbs 3:1-18:

My child, do not forget My Torah, and let your heart guard My commandments, for they add to you length of days and years of life and peace. Kindness and truth will not forsake you. Bind them upon your neck; inscribe them on the tablet of your heart, and you will find favor and goodly wisdom in the eyes of God and man.

Trust in YHWH with all your heart and do not rely upon your own understanding. In all your ways know Him, and He will smooth your paths. Do not be wise in your own eyes; fear YHWH and turn away from evil. It will be health to your navel and marrow to your bones. Honor YHWH with your wealth, and with the first of all your produce, then your storehouses will be filled with plenty and the wine of your vats will burst forth. My child, do not despise YHWH’s discipline, and do not despise His reproof, for HaShem admonishes the one He loves, and like a father He mollifies the child. Praiseworthy is a person who has found wisdom, a person who can derive understanding [from it], for its commerce is better than the commerce of silver, and its produce [is better] than fine gold. It is more precious than pearls, and all your desires cannot compare to it. Length of days is at its right; and its left, wealth and honor. Its ways are ways of pleasantness and all its pathways are peace.

Image from www.jewishgiftplace.com

It is a tree of life to those who grasp it, and its supporters are praiseworthy.[AST]

One interesting interpretation of the tree of life focuses not so much on the tree itself but on the angelic “cherubim” that guard it in the garden of Eden. There are only two places in the Tanach where the cherubim appear: the first time is in Genesis 3:23 when Adam and Eve were being directed with flaming swords away from the tree.

So HaShem God banished him from the Garden of Eden, to work the soil from which he was taken. And having driven out the man, He stationed at the east of the Garden of Eden the Cherubim and the flame of the ever-turning sword, to guard the way to the Tree of LIfe. [AST]

Imagine two symbolic trees at the center of the garden of Eden. Partaking of the tree of life is connected with living forever, while partaking of the tree of the knowledge of good and evil is accompanied with the warning “you shall surely die.” So the choice is for life, or for death.

The first couple are exposed to both trees, are given two choices, but a prohibition is attached to only one tree. How ironic it is that Eve, followed by Adam, chose to partake of the prohibited tree with the death sentence so that true to the warning, both suffer the consequence of their choice: exile from the garden, curses specific to the woman, man, and the serpent, and a time limit to their physical life on earth.

Now, if the story ended there, we would have a 3-chapter Bible with a magnificent beginning and a tragic and sad ending. Thankfully, the story continues . . . .

The next appearance of the cherubim is in Exodus 37, when instructions are given to Moses for the construction of the Tabernacle:

vs 7 He made two Cherubs of gold — hammered out did he make them –from the two ends of the Cover: one Cherub from the end of one side and one Cherub from the end of the other; from the Cover did he make the Cherubs, from two ends. The Cherubs were with wings spread upward sheltering the Cover with their wings, with their faces toward one another; toward the Cover were the faces of the Cherubs. [AST]

The ark of the covenant with the mercy seat in the wider context of the Tabernacle in the Wilderness is connected with the Presence of YHWH among His chosen people. But that is not all; Moses is instructed to keep some items in the ark or the chest:

Deuteronomy 31:24-26

So it was that when Moses finished writing the words of this Torah onto a book, until their conclusion: Moses commanded the Levites, the bearers of the Ark of the Covenant of HaShem, saying, “Take this book of the Torah and place it at the side of the Ark of the Covenant of HaShem, your God, and it shall be there for you as a witness.

We are supposed to make the connection:

the cherubim guard the tree of life in the garden;
the cherubim are part of the design in the Ark;
the Torah is placed in the Ark of the Covenant;
Proverbs 3 calls the Torah the tree of life.

In the final speech of Moses before the 2nd generation Israelites who were about to enter the promised land, he reiterates all of YHWH’s commandments and urges his people to ‘choose life’.

Deuteronomy 31:15-16, 19-20

See—I have placed before you today the life and the good, and the death and the evil, that which I command you today, to love HaShem, our God, to walk in His ways, to observe His commandments, His decrees, and His ordinances; then you will live and you will multiply, and HaShem, your God, will bless you in the Land to which you come, to possess it. . . . I call heaven and earth today to bear witness against you: I have placed life and death before you, blessing and curse; and you shall choose life, so that you will live, you and your offspring ––to love HaShem your God, to listen to His voice and to cleave to Him, for He is your life and the length of your days, to dwell upon the land that HaShem swore to your forefathers, to Abraham, to Isaac, and to Jacob, to give them.

Now what does it mean for a living breathing being to ‘choose life’? None of us who were born ever chose life; we were simply part of the natural reproduction process, we are the consequence of our parents’ choices. They chose life for us. So now that we are alive, how are we to choose life again? What is Moses saying?

“LIGHTS OF LIFE” – Image from mtofolives.ning.com

It must be a life connected with the Source of Life, YHWH, the life He prescribes where? In His Torah! A life of obedience to YHWH’s commandments is blessed while living on this earth, in our lifetime . . . but is that all? The context here does not go any further; it doesn’t have to, we just trust that this life on this earth is not the end for those who love and obey the Eternal God.

Choose life, partake of the tree of life—YHWH’s TORAH.

NSB@S6K

DAILY POSTS

The Sinaite’s Liturgy – 4th Sabbath in July

July 4, 2017 s1n4i600o-adm1n-d3v Leave a Comment

Image from galleryhip.com

Kindle the Sabbath Lights

Blessed are You, O YHWH,

Creator and Master of the universe—

Who blessed us with knowledge

about Yourself and Your Way through Your Revelation on Sinai;

Who set apart the sacred from the profane,

a day of rest from six days of work,

Who first observed the Sabbath day on Creation Week,

and included its observance as Law on Sinai,

mandated for all creatures, man and beast,

so that resting from daily routines

might be part of our day as well as our week,

so that we might cease from what occupies us

all of our conscious time during our time on earth,

whatever it is that keeps us striving nonstop,

that, by our own choice and self-will,

either unconsciously enslaves us

or wilfully obsesses us.

May every Sabbath be a reminder,

that we should simply delight and take joy in Your gift of rest,

to the benefit of our own health and well-being,

for the proper use of our rest time profitably and fruitfully,

in ways that bless us and others,

by our simple obedience to Your Sabbath Law,

O YHWH, LORD of the Sabbath,

These Sabbath lights are kindled not so much because

we need to brighten this sacred space for our Sabbath fellowship,

but more to remind us of the very Source of Light,

YOU, Lord YHWH,

True LIGHT of the world Who manifested—

–to Moshe as a burning bush,

–to the mixed multitude as thunder and lightning on a mount in the wilderness of Sinai,

–during Israel’s wilderness wandering as pillar of fire and glory cloud,

–and in the ‘Light of Torah’ to those of us who live in this day and age,

who continue to receive divine enlightenment regarding the Way to right relationship,

—primarily with You

—and secondarily with fellow humanity,

so that Gentiles represented in the ‘mixed multitude’

on that fateful day of Your giving Your Torah,

would eventually meld with the nation

that would be Israel,

Your firstborn son, Your chosen people,

with whom You would cut Your one and only covenant.

Observant Israel and enlightened gentiles

– representative humanity –

have ever since and to this day,

represent You YHWH, as the True Creator God,

Giver of a most unique manual for living,

Your TORAH, the Tree of Life, our Guideline,

humanity’s ‘map’ and ‘pathway’

through the vicissitudes of living on planet earth.

O YHWH, God of Israel and all the nations,

those of us among observant multitudes in this day and age,

who not only hear but listen and heed,

gather on this Sabbath day,

from sundown Friday through sundown Saturday,

to take pleasure in Your gift of rest,

a day to spend in ways distinct from the days of our workweek,

to gather with like-minded believers

and worshippers of You,

The One and Only True God:

YHWH is Your Name,

YHWH is the Lord of the Sabbath,

YHWH the Name we call upon and proclaim!

Blessed are You, YHWH,

God of Israel, King of the Universe,

for blessing us and all created beings

with a special day of rest,

Your Holy Sabbath!

Image from WordPress.com

Psalms 99: The Lord Our God Is Holy

1 YHWH reigns; let the peoples tremble!
He sits enthroned upon the cherubim;

let the earth quake!
² YHWH is great in Zion;
He is exalted over all the peoples.
³Let them praise Your great and awesome name!
    Holy is He!
⁴The King in His might loves justice.
    You have established equity;
You have executed justice
and righteousness in Jacob.
⁵Exalt YHWH our God;
    worship at His footstool!
    Holy is He!

⁶Moses and Aaron were among His priests,
    Samuel also was among those who called upon His name.
    They called to YHWH, and He answered them.
⁷In the pillar of the cloud He spoke to them;
    they kept His testimonies
    and the statute that He gave them.

⁸O YHWH our God, You answered them;
You were a forgiving God to them,
    but an avenger of their wrongdoings.
⁹Exalt YHWH our God,
    and worship at His holy mountain;
    for YHWH our God is holy!

Image from owprince.wordpress.com

S A B B A T H

B L E S S I N G S

O YHWH, LORD of TIME and all that TIME represents,

The only BEING with no beginning and no end,

YHWH, GOD ETERNAL:

Among the created beings which You designed

with specificity, distinction, diversity,

purpose and individual beauty,

Humanity shares with all other living things

the precious limitation of a once-only lifetime on earth.

As we each reflect on the life we have lived

for the number of years You have so far granted us,

We are grateful for blessings we continue to receive from Your Gracious Hand—[name them].

We ask for graces and mercies, provision and protection for our loved ones—

parents who birthed us into their planned family,
siblings we connected in ways beyond blood relationship,
spouse we have committed to in marriage,
children and generations that continue our family lineage,
friendships that have lasted through good times and adversities,
the blessings of work opportunities, enjoyment and comforts in life,
and countless more.

As we come together in fellowship on this day of our ceasing from our strivings,

a time to rest body and soul,

We partake of the bread and wine,

appropriate symbols used selected Your ‘chosen people’,

to symbolize the joy and delight that comes with celebrating Your Holy Sabbath.

With them, we say—

“L’Chaim”, “to LIFE,”

and “Mabuhay” — “Long LIVE!”

Image from http://www.chabadintown.org

Image from mymorningmeditations.com

HAVDALAH

LORD of the Sabbath, YHWH our God,

We are among the people who live from Sabbath to Sabbath;

Each time our Sabbath celebration comes to an end,

we can barely wait for the next Sabbath in the next week to come,

—never knowing what will happen in between,

—simply anticipating the uniqueness and difference we feel every time we do leave the world of work to enter Your Sabbath Sanctuary in Your Time.

We entrust our limited lifetime into Your Hands,

O YHWH, Source of Breath and Life,

We entrust our loved ones to You,

O YHWH, God of our family,

We entrust our future to You, O YHWH,

Who alone knows the Future from our Present.

Whatever happens in between the meeting of like-minded worshippers of You

in this gathering of Torah/Sabbath-Keepers,

We entrust whatever is left of our Time on earth to You,

for we know that as You have always been in our past and present.

as we journeyed through life in search of You,

that You are the same God we will love and worship;

whatever our future holds,

a minute later, an hour later,

a day after, the next week, month, and year—-

for the length of life-time You will continue to share with us Your Breath of Life,

until You grant us our final Sabbath Rest,

You are the God we have chosen to serve, O YHWH!

Blessed are You, YHWH,

God of chosen Israel, God of all the Nations,

Chosen God . . . of Sinaites,

Amen.

Image from http://www.homesteadoriginals.com

Shabbat shalom to all Sabbath-Keepers!

In behalf of Sinai 6000 Core Community,

TORAH STUDY

Sinaite Notes – “Textbook of the Soul” – 5

July 4, 2017 s1n4i600o-adm1n-d3v Leave a Comment

A Sinaite’s Notes/Sinai6000.net

[First posted in 2012. This is part of a series when we first started this website and titled it “A Sinaite’s Notes” — sharing our initial ‘rediscoveries’ as we journeyed along the road to many more wondrous things to learn in studying the Torah of YHWH. At the start of our journey, we still had the Christian mindset and still carried with us what we call “baggage” from our former doctrinal orientation. Eventually we started shedding the ‘load’ and at some point, dumped it altogether so we could move forward rather than keep getting bogged down by what we were taught and had taught others, and what we were then unlearning and relearning all at the same time.

Check out the other articles in this series:

Reformatting, images, colors added.—Admin1]

——————————

These are excerpts from “An Overview,” The Stone Edition of TANACH, published by Mesorah Publications Ltd. This Hebrew Bible [TNK] may be ordered from www.artscroll.com.

TANACH – the word evokes images of the Revelation at Sinai, with thunder and lightning, shofar blast and pillar of cloud, an awestruck nation receiving the Ten Commandments and Moses ascending to heaven as its intermediary. . . . It evokes the history of a nation that accepted upon itself the privileged burden of carrying out the mission that began when God created heaven and earth. It evokes the goal of bringing about the human manifestation of “let there be light.”

Tanach is the Hebrew acronym for the three sections of Scripture:

Torah
Neviim [i.e., Prophets] and
Kesuvim [i.e., Writings]

The Tanach has many faces.

It is the compendium of God’s commandments, the “constitution” of His People.
It is a book of “history” although it is certainly not a “history book” in the ordinary sense of the word.
It is filled with promises of the rewards that await those who do good and the punishments that will come in the wake of evil.
It looks at life wisely and offers advice and guidance.
It comforts the aggrieved and inspires the crestfallen.
It illuminates events and helps place them in perspective.

Let us try to understand these faces of the Tanach — not only as a book of law and surely not as a book of lore, but as the book of life.

I. The Creator’s Code

It was only logical for the Creator of the universe to provide man with a code of conduct; otherwise man would be like a helpless creature thrashing about in an impenetrable maze. The best proof of this, unfortunately, is found in history books and daily newspapers. The earth is filled with creeds — religious, political, economic, philosophical and intellectual; and so many oceans of blood have been spilled and mountains of treasure expended in the name of those beliefs. After all these centuries, man is still trapped in the maze, lashing out against those who stand in his often directionless path. Surely God’s plan of Creation would have helped man answer the essential questions of existence.

Where would he turn?
For what should he strive?
How should he behave?
What will help him achieve his goal?
What will hinder him?
What does God expect, desire, demand, of him?

Although the commandments contained in the Five Books of Moses are the Jew’s code of conduct, God wants more than strict adherence to the letter of His laws. The Torah is meant to shape people as well as deeds, because it is only human beings who are God’s standard bearers and whose personal example can inspire others to serve Him.

So important is this concept that Genesis devotes much space to the conduct of the Patriarchal family –and even of its servants. God wants us to learn not merely from written texts; the most eloquent texts are of flesh and blood. No abstract sermon about compassion can surpass the story of how Abraham turned principle into practice when he appealed for the people of Sodom and Gomorrah. The inhabitants of those prosperous city-states were so incredibly evil that they have entered the language of paragons of perversion. And Abraham knew it. Yet he pleaded strenuously that God save them [Genesis 18:17-33]. . . .

. . . . The experiences of the Patriarchs and Matriarchs show how God accepts the prayers of those who fear Him, how He protects them against their enemies, and how He tests them to bring out their innate greatness. The early life of Moses shows how an abandoned infant, a tongue-tied, reluctant exile, became the greatest of all prophets and the conduit of God’s law. The Exodus from Egypt demonstrates that the forces of nature and the power of the state are merely tools or matchsticks in the hands of God. The wanderings of the Jews in the Wilderness proves that fears are groundless where there is Divine protection, but that foolish rebellion against God destroys people’s paradise on earth. The point is that the narratives of the Torah must be read as lessons for eternity.

. . . . The Books of Tanach are replete with both certainty and subtlety. The Five Books of Moses emphasize that virtue brings blessing and sin brings curse. On the other hand, other Books show that God is often patient and that His ways are often hidden. The Book of Esther records nine years of history with not a single mention of God’s Name . . . God’s Presence was invisible . . . . And the story ends in a flash of understanding that God’s hand may be gloved, but it is never completely withdrawn.

This is a major principle in the understanding of history. God may seem to slumber, but He never abandons His master plan for Creation.

[Re: Israel as the chosen Light-bearer] Like an embryo forming unseen in its mother’s womb, Israel’s destiny was being prepared in Egypt. There, Joseph was preparing the crucible in which Israel would be formed into a nation. Jacob’s family would soon go down to Egypt, eventually to explode in a blaze of miracles and the Revelation at Sinai. It was an eternal lesson to future generations that God’s plan moves forward, even when its progress is inscrutable.

[Next: The Essence of Prophecy]