Often Yeshua-believers are so concerned about soteriology, the doctrine and process of eternal salvation, and spiritual realities that daily needs and concerns are minimalized or disregarded all together. This week’s parasha, Ki Teitzei, Deuteronomy 21:10 – 21:19, pretty much shows that if Yeshua-believers were following dictates of all Scripture, this accusation would not be so.

Drawing from Chabad’s summary of this week’s reading, we see that Ki Teitzei contains seventy-four commandments, statutes, and mitzvot, more than any other single Torah portion. This collection contains the law of a rebellious son, the obligation to bury the dead without undue delay, the requirement to return a found object, the prohibitions against causing pain to any living creature and against prostitution, the laws of marriage and divorce, the procedure of the Levirate marriage, and the obligation to eradicate the memory of Amalek. While this summary is by no means a complete list of all seventy-four mitzvot recorded, it captures the important point that HaShem is concerned about the everyday relationships and actions of humanity. Note, however, that some of the mitzvot pertain specifically to the Jewish people and more specifically to the land of Israel.

The passage that really got me thinking about HaShem’s concern for everyday life is found in Deuteronomy 25:15-16.

You must have a full and honest weight and a full and honest measure, so that your days may be long on the land that ADONAI your God is giving you. For all who do these things, all who do injustice, are detestable to ADONAI your God.

The obvious reason for the importance of honest weights and scales is found in earlier passages from the Torah. Dishonest scales constitute theft as it is written, “Do not steal” (Exodus 20:15) and constitute fraud as it is written, “Do not cheat one another…” (Leviticus 25:17). However, another aspect of dishonest weights and scales is more intriguing; the purchaser, the one receiving the result of such dishonesty, often never realizes that they have been defrauded, or by the time they do realize it, it is too late to do anything about it. In Mishlei (Proverbs), there are numerous citations that warn against dishonest weights and measures. One of the most straightforward is Proverbs 20:23, “Unbalanced weights are detestable to ADONAI, and dishonest scales are wicked,” which repeats the warning of Deuteronomy 25:16.

Interestingly, Deuteronomy 25 is not the first time dishonest weight and measures are mentioned in Scripture. In the Holiness Code in the book of Leviticus it’s written,

You must not be dishonest in judgment—in measurements of length, weight or of quantity. You are to have honest balances, honest weights, honest bushel-measure and an honest gallon.

Leviticus 19:35-36

Therefore, it is clear that HaShem is concerned about honesty and integrity in the marketplace. These verses in Deuteronomy and Leviticus, reminded me of the beginning of last week’s parasha, Shoftim, where the word justice is emphasized.

Judges and officers you are to appoint within all your gates that ADONAI your God is giving you, according to your tribes; and they are to judge the people with righteous judgment. You are not to twist justice—you must not show partiality or take a bribe, for a bribe blinds the eyes of the wise and distorts the words of the righteous. Justice, justice you must pursue, so that you may live and possess the land that ADONAI your God is giving you.

Deuteronomy 16:18-20

Not only does HaShem expect honesty and integrity in the marketplace, he expects it, in fact he demands it, in the halls of justice as well. Now for a stern warning, just because both Deuteronomy 16 and 25 link proper behavior and actions with longevity in the land of Israel, do not suppose that the mitzvot only apply to Bnei Israel or the land of Israel. To do so would suggest that the ideas of honoring parents and not committing adultery or murder are only enforceable on the Jewish people because they were given to them at Sinai. The principles are universal. Perverted justice is wrong anywhere it exists, and improper scales or in more modern lingo, false advertising, is equally wrong. So, as Peter C. Craigie wrote in his commentary on Deuteronomy,

Just as the administration of justice was to conform to the highest moral standards (16:18-20), so too commercial activities were to be conducted in accord with rigid ethical principles; in both cases the result would be long life in the promised land.

Peter C. Craigie. The Book of Deuteronomy (NICOT). Wm. Eerdmans, Grand Rapids, 1976. Apple Books.

In the Apostolic Writings (NT), Peter also addresses the idea of longevity and a good life stating,

For the one who loves life, wanting to see good days, must keep his tongue from evil and his lips from speaking deceit. He must turn away from evil and do good. He must seek shalom and pursue it. For the eyes of ADONAI are on the righteous and His ears open to their prayer, but the face of ADONAI is against those who do evil.

1 Peter 3:10-12 (see Psalm 34:13-15)

Not only does he hear the prayer of the righteous, but the psalmist writes that he hears the cry of those who have little to no voice.

You hear, ADONAI, the desire of the meek. You encourage them and incline Your ear. You vindicate the orphan and oppressed…

Psalm 10:17-18

When Yeshua quoted the prophet Isaiah in Luke 4, he affirmed his concern and care for those oppressed and in need. However, in doing so, Yeshua affirmed not only a concern for their spiritual condition, but that he was and remains concerned about their physical condition as well. Hence as he traversed the land from the Galilee to Judea, he physically healed the sick, restored sight and hearing and even brought the dead back to life, returning a son to his mother and a brother to his sisters.

Rav Shaul (Paul), approached proper behavior from a different direction, that of judges, lawyers and merchants which can be extended to police and politicians, 

Serve with a positive attitude, as to the LORD and not to men—knowing that whatever good each one does, this he will receive back from the LORD, whether slave or free.

Ephesians 6:7-8

In other words, regardless of one’s position, we should serve properly, interacting with others righteously and truthfully, because it is the right thing to do. And then, as we practice righteousness, honesty and integrity in our dealings with others, the affirmation of HaShem through the prophet Isaiah will be fulfilled, “The result of righteousness will be shalom and the effect of righteousness will be quietness and confidence forever” (Isaiah 32:17).

* Unless otherwise noted, all Scripture references are from the Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society.

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There are times, when the plain words of Scripture are, shall we say, less than comfortable. Many of these “uncomfortable” verses revolve around the commands for Israel to drive out the inhabitants of the land ADONAI is giving them. A couple of weeks ago in Parashat Matot/Massai we read,

But if you do not drive out the inhabitants of the land from before you, whoever you allow to remain will become to you barbs in your eyes and thorns in your sides. They will give you trouble in the land in which you will be living. 

Numbers 33:55

While this warning is pretty straight forward, it is still uncomfortable. HaShem is warning Bnei Israel to “drive out the inhabitants of the land” if not “they will give you trouble.”

In last week’s parasha, Eikev, we read similarly troubling words, 

You will devour all the peoples ADONAI your God gives over to you. Your eye is not to pity them. You are not to serve their gods, for that would be a snare to you. 

Deuteronomy 7:16

Other modern translations are more blunt, stating, “you shall consume all the peoples…” (NASB) or “you’ll make mincemeat of all the peoples…” (The Message). The passage in Numbers 33 commands Bnei Israel to drive out the people of the land and warns them what will happen if they don’t drive the inhabitants out from among them. The Deuteronomy 7 passage goes beyond the command and warning in Numbers, charging Bnei Israel to totally annihilate the Canaanites after they have crossed the Jordan and taken possession of the land. At least seven times we are told in the books of Joshua and Judges, that various tribes could not or did not drive the people out and they remain to this day.

In this week’s parasha, Re’eh (Deuteronomy 11:26 – 16:17), we are once again confronted with the command to possess and dispossess the land, 

These are the statutes and ordinances that you are to make sure to do in the land that ADONAI, the God of your fathers, has given you to possess—all the days that you live on the earth. You must utterly destroy all the places where the nations that you will dispossess served their gods—on the high mountains and on the hills and under every green tree. You are to tear down their altars, smash their pillars, burn their Asherah poles in the fire and cut down the carved images of their gods, and you are to obliterate their name from that place.

Deuteronomy 12:1-3

A few verses later in the same chapter, we read the reason Bnei Israel is to eradicate the Canaanite gods and places of worship,

…be careful not to be trapped into imitating them after they have been destroyed before you. Do not inquire about their gods, saying, “How do these nations serve their gods? I will do the same.” You are not to act like this toward ADONAI your God! For every abomination of ADONAI, which He hates, they have done to their gods—they even burn their sons and daughters in the fire to their gods.

Deuteronomy 12:30-31

HaShem is not only a jealous god, who will not share allegiance with other deities, he is also a holy and righteous God, who will not tolerate the defiling, abhorrent and abominable worship practices of the Canaanites (cf. Exodus 34:14). Hence, Bnei Israel was to completely remove the idolatress inhabitants of the land and to destroy all of their places of worship, so Bnei Israel would not be tempted to follow in their footsteps.

In the past, I justified the harshness of these commands in light of the numerous warnings in the Torah and Prophets against idolatry. However, recently I came across a book edited by Stan Gundry (Show Them No Mercy: 4 Views on God and the Canaanite Genocide, Zondervan, 2003) that gave me pause, prompting me to consider these passages in a different light. Never in all the times I have read about Israel’s entry and conquest of the land promised to the patriarchs, had I considered the action an act of genocide. The word genocide is not in Scripture. A Jewish-Polish lawyer, Raphel Lemkin, first coined the word in 1943 from two Greek words “genos” – race or tribe and “cide” – to kill. Therefore, genocide is the attempt at the complete extermination of a group of people because of their race, religion, nationality, or ethnicity. So, while the action appears to follow the classic definition, it would be anachronistic to claim that Bnei Israel, at HaShem’s command, performed an act of genocide on the Canaanite people. Nevertheless, the fact remains that HaShem’s commands and Bnei Israel’s actions, however incomplete they were, are highly offensive to the “social justice” minded sensibilities in our modern society. 

So how do we deal with these “less than comfortable” words of Scripture? How does one answer questions or accusations concerning HaShem’s character and Bnei Israel’s subsequent actions? I must admit that I do not have a definitive answer, nor do I think that there is one. But here are a couple of thoughts.

First, in the Scriptures, HaShem does not justify or even defend his actions, rather he states plainly that “…My thoughts are not your thoughts, nor are your ways My ways.” It is a declaration of ADONAI” (Isaiah 55:8). This is not meant as a copout, rather as a simple statement of fact. HaShem created the universe; He sets the rules and parameters. Our responsibility is to choose whether we will follow his direction or not. 

Second, returning to last week’s parasha, Eikev, Bnei Israel is told exactly why the Canaanites are being handed over to them.

After ADONAI your God has driven them out from before you, do not say in your heart, ‘It is because of my righteousness that ADONAI has brought me in to possess this land.’ It is because of the wickedness of these nations that ADONAI is driving them out from before you. It is not by your righteousness or the uprightness of your heart that you are going in to possess their land. Rather, because of the wickedness of these nations, ADONAI your God is driving them out from before you, and in order to keep the wordAdonai swore to your fathers—to Abraham, to Isaac, and to Jacob. So you should understand that it is not because of your righteousness that Adonai your God is giving you this good land to possess—for you are a stiff-necked people.

Deuteronomy 9:4-6

This proclamation is actually pretty humbling. Three important take-aways from this passage are: 

First, it is not Bnei Israel’s righteousness that caused HaShem to drive out the inhabitants of the land, but the wickedness of the Canaanites and the other nations in the land—granted He used Bnei Israel to accomplish his plan, but it was still his plan and activity.

Second, Bnei Israel possessed the land solely because of the promise made to Abraham, Isaac and Jacob and not due to their own merit.

Third, HaShem clearly states that Bnei Israel was being given the land to possess because of ADONAI’s righteousness, not their own—after all, Bnei Israel is called a stiff-necked people. 

So, just as HaShem used the nations of the world to exercise his judgment on Bnei Israel later in history, He used Bnei Israel to bring judgment on the inhabitants of Canaan.

Third, the Scriptures I shared above are not to be used to justify bringing judgment, justice, or jihad on those who are steeped in wickedness and sin. All of these passages clearly show that it is HaShem’s choice to execute judgment and justice, and to do so in his timing. In light of this, it is good to remember Yeshua’s words to his talmidim, “the times or seasons which the Father has placed under his own control” Acts 1:7 are in fact in his control not ours. It is also important to remember that just because HaShem commanded something once, does not mean that the same command is to be applied in all situations. Bnei Israel discovered that doing the right thing at the wrong time can have dire consequences (see Numbers 14:39-45).

Lastly, the compiler of Proverbs offers words of shalom in situations where HaShem’s words are uncomfortable, “Trust in ADONAI with all your heart, lean not on your own understanding.” (Proverbs 3:5). We do well to trust in the plans and purposes of HaShem, whether we understand them or not. 

* Unless otherwise noted, all Scripture references are from the Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society.

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This is the 2nd Shabbat of Consolation between Tisha b’Av and Rosh Hashanah. On Tisha b’Av we read the plaintive cry, “Why (Hashem) do You always forget us and forsake us for so long?” (Lamentations 5.20). In this week’s haftarah, Isaiah 49:14 – 51:3, we hear Hashem’s promise through the prophet Isaiah

For ADONAI will comfort Zion. He will comfort all her waste places. He will make her wilderness like Eden, her desert like the garden of ADONAI. Joy and gladness will be found in her, thanksgiving, and a sound of melody. (Isaiah 51.3)

Even though discipline and judgment will most certainly come, Israel will never be left alone or abandoned, she is and always will be the chosen, am segula of ADONAI.

In this week’s parasha, Eikev, Deuteronomy 7:12 – 11:25, Israel is once again warned about the idols and other abominable items of those whom they would conqueror,

The carved images of their gods you are to burn with fire. You are not to covet the silver or gold on them or take it for yourself—or you could be snared by it, for it is an abomination to ADONAI your God. You are not to bring an abomination into your house—for you, like it, will be a banned thing. You must utterly detest and utterly abhor it, for it is set apart for destruction. (Deuteronomy 7.25-26)

Israel, as well as all of us today, were and are supposed to not only separate ourselves from the repugnant things of the world, but to “utterly detest and utterly abhor” them. These are anything that draws us away from Hashem, anything that has the power to ensnare us, separating us from Hashem. Possibly this is what the psalmist when he wrote that if we trust in Hashem, our fortress and refuge, “…He will rescue you from the hunter’s trap (snare) and from the deadly pestilence.” (Psalm 91.3)

Thinking of that which has the power to ensnare and separate us from Hashem, Rav Shaul rhetorically asked, “Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?” (Romans 8.35). He answers his own question,

For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord. (Romans 8.38-39)

According to Rav Shaul, nothing external has the power to separate us from the love of the LORD. Yeshua, likewise taught concerning His followers, “I give them eternal life! They will never perish, and no one will snatch them out of My hand” (John 10.28). However, neither Shaul nor Yeshua said, however, that we can not willingly walk away by choosing to follow the ways of the world. Yeshua stated, “If you abide in My word, then you are truly My disciples” (John 8.31). There are two keywords in this passage. The first is “abide,” meaning that a person dwells with/in the Living Word, Yeshua. The second, qualifying word, is “if,” signifying the conditional aspect of abiding. This is not conditional on Yeshua, but conditional upon the individual dwelling or abiding in Him. Yeshua will not share his dwelling place with anything that is an abomination or is detestable.

Israel was told what it would take to remain in proper relation to Hashem,

So now, O Israel, what does ADONAI your God require of you, but to fear ADONAI your God, to walk in all His ways and love Him, and to serve ADONAI your God with all your heart and with all your soul, to keep the mitzvot of ADONAI and His statutes that I am commanding you today, for your own good? (Deuteronomy 10.12-13)

Yeshua echoes the same sentiment when he told his talmidim,

He who has My commandments and keeps them is the one who loves Me. He who loves Me will be loved by My Father, and I will love him and reveal Myself to him. (John 14:21)

As Yeshua urged his talmidim to abide in him (John 8:15 above) so Rav Shaul encouraged the Yeshua believers in Colossae to continue abiding in Messiah.

Once you were alienated from God and hostile in your attitude by wicked deeds (abominable or detestable things). But now He has reconciled you in Messiah’s physical body through death, in order to present you holy, spotless and blameless in His eyes —  if indeed you continue in the faith, established and firm, not budging from the hope of the Good News that you have heard. (Colossians 1.21-23)

Here again, as in John, is that keyword, “if.” Hashem, the Creator of the Universe, desires to be in relationship with His creation, with His chosen people, with those who have entered into covenant with His though His Son and Messiah, Yeshua. He is committed to remaining in fellowship with us. However, He requires that we continue in Him and “to keep oneself unstained by the world” (James 1:27)

Shabbat Shalom

* Unless otherwise noted, Scriptures are from the Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society.
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This week it would have been easy to look back and reflect on Tisha b’Av, but Rabbi David Friedman beat me to the punch with his Torah commentary for the UMJC (https://www.umjc.org/commentary/2020/7/30/the-groan-of-redemption). So, I began to think about the cornerstone of Jewish life and which Yeshua, with the agreement of the scholars of his day, considered the most important commandment,

Shema Israel, ADONAI Eloheinu, ADONAI echad. Hear O Israel, the LORD our God, the LORD is one. (Deuteronomy 6:4; cf. Matthew 22:37-38)

But this too has been done and will probably be the focus of many teachings and devotionals this Shabbat. However, this Shabbat is also Shabbat Nachamu, the first of the seven haftaroth of consolations that take us from Tisha b’Av to Rosh Hashana on the first of Tishri. The haftarah for Shabbat Nachamu is Isaiah 40:1-26, which begins Nachamu, nachamu ami, amar Eloeichem, Comfort, comfort My people says your God. That this reading follows on the heels of Tisha b’Av speaks volumes about the grace, mercy, and compassion of Hashem for His people.

While Hashem’s grace, mercy, and compassion for Israel are worth elaborating, I have chosen to focus on Moses entreaty to ADONAI to allow him to enter the Promised Land, found in the first five verses of Ve’etchanan (Deut. 3:23-7:11).

“I pleaded with ADONAI at that time, saying, ‘O Lord ADONAI, You have begun to show Your servant Your greatness and Your strong hand—for what god is there in heaven or on earth who can do deeds and mighty acts like Yours? Please! Let me cross over and see the good land across the Jordan—that good hill country and the Lebanon.’ But ADONAI was angry with me because of you, so He would not listen to me. ‘Enough!’ ADONAI said to me, ‘Do not speak to Me anymore about this matter. Go up to the top of Pisgah, look around to the west and the north and the south and the east, and see with your eyes—for you will not cross over this Jordan.” (Deuteronomy 3:23-27)

Moses’ plea sounds remarkably like Rav Shaul’s comments when he wrote to the believers in Corinth,

…a thorn in the flesh was given to me—a messenger of satan to torment me, so I would not exalt myself. I pleaded with the Lord three times about this, that it might leave me. But He said to me, “My grace is sufficient for you, for power is made perfect in weakness.” (2 Corinthians 12:7-9)

Like Moses, Rav Shaul appealed to ADONAI for a positive answer to his request. And just like Moses, the answer was “no.” From this, we see that hearing the word “no” from Hashem is not just an “Old Testament” issue. Some people may see a “no” answer as a contradiction to Yeshua’s words to his talmidim, “…whatever you pray and ask, believe that you have received it, and it will be yours” (Mark 11:24; cf. Matthew 21:24). The problem is, we have all prayed for things with as much faith as we could muster, and the answer was either a resounding “no” or a “wait” for which you may still be waiting.

I suggest that this is not a conflict, but a paradox. First, doctrine should not be built on one or two Scriptures, but rather on the “whole counsel of God” (Acts 20:27). Sometimes the answer will simply be “no”, with no apparent explanation or blame. This leads to the reason for seeing a paradox instead of a conflict; Hashem is sovereign and in control of all things. Our prayers, even our heartfelt concerns cannot and will not supersede Hashem’s sovereignty or plan for our lives or the lives of others.

Consider briefly King David, who received a few “nos” to his requests from Hashem. Two that immediately come to mind are the death of his first-born son with Bathsheba and the denial of the right to build the House for ADONAI. David prayed, repented, and was forgiven for his illicit affair with Bathsheva, but his son from that union still died. David dreamed of building a House for ADONAI, yet he was denied this right. Although it was a noble desire, David again received a “no” answer. This time, however, it was not a consequence of sin, but because he was a man of war (1 Chronicles 17:4 & 22:8). Hashem, in His sovereignty, determined that a man of peace was to construct the Temple, not a man of war. After all, His house was to be “a house of prayer for all nations” (Isaiah 56:7).

While David never saw the House he desired to build for Hashem, Moses was at least able to see the Promised Land. Rabbi Elazar (b. Berachot 32b) explains that Hashem granted Moses’ plea in a limited manner; though he could not enter the Promised Land, he was able to go up on the mountain and to look into it. Furthermore, some say that Moses did finally enter the Promised Land when he appeared with Elijah and Yeshua on the Mt of Transfiguration (cf. Matthew 17).

So, where does this leave us today? Should we keep praying for our heart’s desire, expecting Hashem to answer? Absolutely! We must. However, at the same time, we must remember that Hashem sees the broader picture, not just the part we see. He knows the whole story. A “no,” a “wait” or even at times silence does not necessarily mean that we are to stop praying for about something – unless, of course, we hear a resounding “no” like Moses and Rav Shaul. We also need to remember the double exhortation, first from Jeremiah and then from Rav Shaul.

For I know the plans that I have in mind for you,” declares ADONAI, “plans for shalom and not calamity—to give you a future and a hope. (Jeremiah 29:11)

Now we know that all things work together for good for those who love God, who are called according to His purpose. (Romans 8:28)

With these two affirmations, I encourage you to stand strong in faith as you pray, trusting in the care and sovereignty of our God.

Shabbat Shalom

* Unless otherwise noted, all Scripture references are from the Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society.

Erev Shabbat

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In Parashat Balak (Numbers 22:2 – 25:9), we see that contrary to Balak’s desire to have Bnei Israel cursed, Balaam not only blesses Israel but foretells the eventual destruction of numerous neighboring nations. Interestingly, in the rest of scripture, Balaam’s reputation is in the cesspool. Why? Numbers 31:16 tells us the answer. In relating Moses’ anger about Midianite spoils of war we are told, “…they are the ones—because of Balaam’s advice—who caused Bnei-Yisrael to be unfaithful to ADONAI in the matter of Peor, so that the plague was on the community of ADONAI!” So, while Balaam is presented in this week’s portion as the one who blessed and did not curse Israel, he is remembered as eventually satisfying Balak’s desires, thereby causing Israel to stumble and incurring the wrath of HaShem.

It is said that Balaam’s behavior is a result of his desire for honor and financial remuneration. While this is probably true, we should recognize that Balaam does not profess this himself. He was a prophet of some repute, which is seen in Balak’s plea, “Come now, curse this people for me, since they are too mighty for me. Perhaps I shall be able to defeat them and drive them from the land, for I know that he whom you bless is blessed, and he whom you curse is cursed,” (Numbers 22:6). It appears that in the process of “doing his job” Balaam ran a fowl of HaShem, which resulted, aside from his death, in his actions becoming an example of the error of desiring gain, at least gain requires actions contrary to the expressed Word of God.

Kefa (Peter) describes people who are diametrically opposed to the plans of HaShem and teaches others to do likewise, as those who have “abandoned the straight way. They have gone astray. They have followed the way of Balaam the son of Beor, who loved the wages of wickedness,” (2 Peter 2:15). Concerning the damage individuals might do, Jude notes, “Woe to them! For they went the way of Cain; they were consumed for pay in Balaam’s error; and in Korah’s rebellion they have been destroyed,” (Jude 11). But, note an important distinction between Kefa and Jude. Where Jude agrees with the Torah account that Balaam’s desire for gain caused his downfall, Peter qualifies the desire for gain as “from wrongdoing.” Not being successful in one’s profession is not the problem; the aspect of wrongdoing is. Balaam knew that Israel was blessed and protected by HaShem and that he could not personally curse Israel. However, Balaam apparently suggested to Balak that HaShem’s favor would be removed from Israel by enticing them to engage in idolatry and sexual immorality– and it worked. Thus, we read in the Ruach’s charge against the church at Pergamum, “But I have a few things against you. You have some there who hold to the teaching of Balaam, who was teaching Balak to put a stumbling block before Bnei-Yisrael, to eat food sacrificed to idols and to commit sexual immorality,” (Revelation 2:14).

Yeshua’s words bring to mind Balaam’s actions when he stated, “No one can serve two masters; for either he will hate the one and love the other, or he will stick by one and look down on the other. You cannot serve God and money,” (Matthew 6:24). Again, it is not the money that is problematic but the kavanah or motivation behind the acquisition. HaShem commanded man (and woman) to “Be fruitful and multiply, fill the land, and conquer it. Rule over the fish of the sea, the flying creatures of the sky, and over every animal that crawls on the land,” (Genesis 1:28). We should be successful in our endeavors as we seek to fulfill this charge with proper kavanah, all the time remembering the words of Rav Shaul, “…whatever you do in word or deed, do all in the name of the Lord Yeshua, giving thanks to God the Father through Him,” (Colossians 3:17). Gain should not be sought for gain’s sake or even for our own sake, but rather it should be sought to bring honor and glory to HaShem.

Before leaving the Apostolic Writings, perhaps one other individual should be considered. In Acts 8 there is the story of Simon the Sorcerer. “Now a man named Simon had been practicing magic in the city and astonishing the people of Samaria, saying he was someone great,” (Acts 8:9). Then under the preaching of Philip “…Simon himself believed; and after being immersed, he continued with Philip. And when he saw signs and great miracles happening, he was continually amazed,” (Acts 8:13). Things seemed to be going well until the Apostles came from Jerusalem and conferred the gift of the Ruach upon the new believers. We have no idea why Simon did not receive the Ruach initially. But whatever the reason, Simon thought he could acquire the Ruach by his own means, by offering Kefa money. Kefa was less than impressed, to say the least, and immediately corrected Simon offering him the way of returning to proper faith. The last we hear of Simon the magician is his request to Kefa to pray for him. “Pray for me, so that none of what you have said may come upon me,” (Acts 8:24). Since there was no judgment recorded, I assume (and this is only an assumption) that Simon was restored. This assumption should give us hope; if we falter or stray, the opportunity to return is always available. Maybe even Balaam could have been restored had he not been so determined to continue loving the wages of wickedness.

So, each of us should continually seek to follow Joshua’s command to Bnei Israel, “…choose for yourselves today whom you will serve—whether the gods that your fathers worshipped that were beyond the River or the gods of the Amorites in whose land you are living.” And then with Joshua, affirm that “as for me and my household, we will worship Adonai!” (Joshua 24:15). The choice remains ever before us, to choose the way of Balaam or that of Joshua.

Shabbat Shalom

Unless otherwise noted, all Scripture references are from the Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society.
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How many of us doubt our ability to be of service to God and others? Sometimes such doubts are because of our age, like Jeremiah who tried to reason with HaShem,

Then I said, “Alas, ADONAI Elohim! Look, I don’t know how to speak! For I’m still a boy!” (Jeremiah 1:6)

Or maybe like Moses, who despite his really good upbringing didn’t see himself as a good orator, we too don’t see ourselves as any type of an adequate orator,

But Moses said to ADONAI, “ADONAI, I am not a man of words—not yesterday, nor the day before, nor since You have spoken to Your servant—because I have a slow mouth and a heavy tongue.” (Exodus 4:10)

Or maybe still, like Isaiah we are painfully aware not only of our own failings but the failings of all those with whom we are associated,

Oy to me! For I am ruined! For I am a man of unclean lips, and I am dwelling among a people of unclean lips. For my eyes have seen the King, ADONAI-Tzva’ot!” (Isaiah 6:5)

Then there is Abraham who is remembered as the father of the Jewish people but was an idolater for at least seventy-five years before HaShem called him and Sarah and set them on their journey to the land of promise.

Notice that I began this roll call with Jeremiah as a youth and ended with Abraham and Sarah in their advanced years, the opposite end of the spectrum from Jeremiah. Age should never be a distraction or a qualification that limits us from serving ADONAI.

This week’s haftarah is Judges 11:1-33, which records the accounts of Jephthah’s beginnings through his defeat of the Ammonites. Often when speaking about Jephthah (Yiftach in Hebrew), his rash vow immediately comes to mind causing us to ponder the mystery concerning his only daughter. This week, however, we will instead look at Jephthah himself. Our passage begins,

Now Jephthah the Gileadite was a mighty man of valor, but he was the son of a prostitute, while Gilead was Jephthah’s father. But Gilead’s wife bore him sons, and when the wife’s sons grew up, they drove Jephthah out and said to him, “You won’t inherit in our father’s house, for you are a son of another woman.” Then Jephthah fled from his brothers and lived in the land of Tob. Some worthless fellows joined with Jephthah and went out with him. (Judges 11:1-3, TLV)

If you think you have problems in your life that keeps you from serving HaShem, consider Jephthah. He seems to have been the eldest son of his father through an illicit relationship with a prostitute. The lineage was apparently well-known as his half-brothers as well as the elders of Gilead (Judges 11:7) eventually drove him away. He seems to have become a freebooter. (I just learned that word this week. It is how Michael Fishbane in the JPS Haftarot Commentary described him.) A freebooter is one who goes about in search of plunder; a pirate; a buccaneer (dictionary.com).

In a past teaching in Shulhan Shelanu (Our Table), Rabbi Dauermann wrote the following,

Jephthah was a man whom God used mightily to rescue Israel from their enemies, but he could easily have thought, “Oh, God could never use me!!” He was the son of a prostitute, which meant that everyone in his culture thought of him as permanently dirty; his half-brothers, who were influential men, despised him and threw him out of town; he ended up being a leader among other outcasts but away from his home city. But he didn’t let any of those excuses keep him from being available to be God’s special leader when the opportunity arose. (Bold emphasis is mine.)

In other words, Jephthah, with all his past and present baggage, stepped up to the plate and in the process served as a judge in Israel for six years (Judges 12:7). Jephthah could have let his past dictate his response and not help those in need – but he didn’t. He did what had to be done, trusting that HaShem would see him through it all. Without a doubt, he made some mistakes along the way—who of us does not make mistakes along the way? The key is not to let our mistakes, our past, or our age define us as we seek to serve HaShem.

Thinking about reasons for not serving the HaShem, I am reminded of another individual, this time from the Besorah (the New Covenant Scriptures). While the context is different, the sentiment remains the same. In Matthew 8, a Roman centurion met Yeshua on the road and asked him to heal his servant who lay paralyzed and tormented at home. Then Yeshua responded,

“I’ll come and heal him.” But the centurion said, “Master, I’m not worthy to have You come under my roof. But just say the word and my servant will be healed. (Matthew 8:7-8)

I realize that the centurion’s words were a recognition of authority. But his qualifying statement, “Master, I’m not worthy to have You come under my roof,” echoes Isaiah’s proclamation mentioned above. How often do we feel unworthy to come into HaShem’s presence, or even to attempt to serve him with all the baggage that we have collected on our life’s journey? Looking at the lives mentioned above we see that HaShem is just waiting for us to be willing to step up and to do or be whatever he needs us to do or be. It doesn’t matter whether we are to defeat the invading Ammonites or to be the conduit for someone in the need of healing, it is his power, compassion, and grace operating through our willingness that has the potential to touch, heal and deliver those around us.

Remember, we are his hands and feet in this world. May we all be willing to do as he calls.


The Torah reading for Chukat is Numbers 19:1 – 22:1 and the reading from the Besorah is 1 Corinthians 10:6-11.
Unless otherwise noted, all Scripture references are from the Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society.


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This week’s parasha, Korach, Numbers 16:1-18:32, is a continuation of times of trouble for Moses. Here is a brief recap of his problems in the last two parashot,

  • Chapter 11 – grumbling crowd wanting a better menu.
  • Chapter 12 – trouble in the leadership team with Aaron and Miriam questioning his choice of wives.
  • Chapter 13 – the episode with the spies and the popular rebellion caused by the ten with the “bad report”.
  • And Chapter 16, Uncle Korach’s rebellion against Moses’ and Aaron’s authority as leaders of the community.

With all this happening is it any wonder Moses prayed “I am not able to carry all these people by myself! The load is too heavy for me! If this is how You are treating me, kill me now! If I have found favor in Your eyes, kill me please—don’t let me see my own misery!” (Numbers 11:14-15)

Before we delve into this week’s parasha, remember that the Kohathites, the clan to which Korach belonged (Numbers 16:1), enjoyed a favored position among the three clans of Levi in the assignment of responsibilities, a divine calling as it were.

The Kohathite families were to camp along the side of the Tabernacle on the south. … They were responsible for the Ark, the table, the menorah, the altars, and the implements of the Sanctuary used in service with them, the curtain, and all involved with its use. (Numbers 3:29-31)

When Aaron and his sons have finished covering the Sanctuary and all its holy implements, and when the camp is ready to move out, after this the sons of Kohath may come to do the carrying. But they must not touch the holy items, or they will die. These are the task of the sons of Kohath with regard to the Tent of Meeting. (Numbers 4:15)

“You are not to let the families of the tribe of the Kohathites be cut off from among the Levites. Do this for them so that they may live and not die whenever they approach the most holy items—Aaron and his sons are to go into the Sanctuary and assign each man his job and his responsibility. But the Kohathites are not to go in to look at what is holy, not even momentarily, or they will die.” (Numbers 4:10-12)

But Korach apparently was not happy with his position. Our parasha begins,

Now Korach, son of Izhar son of Kohath son of Levi, and sons of Reuben—Dathan and Abiram, sons of Eliab, and On son of Peleth—rose up against Moses and took 250 men from Bnei-Yisrael, men of renown who had been appointed to the council. They assembled against Moses and Aaron. They said to them, “You’ve gone too far! All the community is holy—all of them—and ADONAI is with them! Then why do you exalt yourselves above the assembly of ADONAI?”

Apparently, Korach’s discontent centered on the allegation that Moses and Aaron were unjustified in setting themselves over all the people. After all, everyone in Israel, by virtue of Israel being the covenant community of HaShem, was equally holy and capable of being leaders (cf. Exodus 19:6). However, Korach and his crew neglected to realize that HaShem had appointed Moses and Aaron to their offices.

According to Jewish tradition, Korach didn’t really believe the allegation that the whole community was holy. He didn’t believe that God resided within all of the community. Rather, Korach only cared about power. He was jealous of Moses’ and Aaron’s and wanted that power for himself. In his pursuit of that power, Korach drew 250 other men of renown, “chiefs of the congregation, chosen from the assembly, well-known men” (ESV). It seems that Moses saw through their words to their true motivation, but instead of retaliating, he fell on his face before HaShem (Numbers 16:4).

Like Korach, at times we too look at others and desire the abilities or positions HaShem has given them. Korach had significant, worthwhile abilities and responsibilities of his own. In the end, however, his ambition for more caused him to lose everything. Inappropriate ambition is greed in disguise. Unlike Korach, we should concentrate on finding the special purpose God has for our lives and then walk in that purpose instead of wishing we were in someone else’s shoes.

Also, note that Korach made it on the list of infamy or disrepute in Jude 11. We often speak of the roll call of the faithful in Hebrews 11, but Jude verse 11 records a less popular roll call,

Woe to them! For they went the way of Cain (the first murderer); they were consumed for pay in Balaam’s error (circumventing the word of HaShem), and in Korach’s rebellion (seeking that which was not his own) they have been destroyed.

We need to be aware of what is motivating us to action. The power of one to do either good or bad is often determined by personal ambition. We also need to be aware, or at least cautious, of what may be motivating the words of others. Korach’s allegation was based in HaShem’s words spoken at Mt. Sinai, “you will be to Me a kingdom of kohanim and a holy nation…,” but his motivation was for personal gain and prestige and not for the betterment of the community. Korach made a choice to rebel against the plan and the appointments of HaShem. Moses, instead of retaliating, chose to respond in humility and prayer.

Without a doubt, there is much wrong in our world today. There is a cacophony of voices crying out from all sides demanding change, demanding justice, and personal rights. At a time such as this, we need to hear the voice of HaShem above all others. We all need to fall on our faces before HaShem and to seek His voice and His guidance through these troubled times.


Unless otherwise noted, all Scripture references are from the Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society.


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