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LET'S GET OUR PRIORITIES STRAIGHT!

3/15/2013

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Luke 22; 46
Why are you sleeping? Rise and pray that you may not enter into temptation.

 The first chapters of the Book of Leviticus teach us about the importance of Korbanot קורבנות, or offerings, as means of approaching God. In the forty-third chapter of Isaiah, God complains that Israel has become weary of Him; that his people give their attention to idols of metal, stone and wood, and that when it come times to serve him, they are not available. They are like a spouse who has become bored in their relationship with their lover.

The Sages of Israel put it this way,

A man stands engaged in his business transactions all day long without growing weary, but when it is time to pray to Me, then he is too weary. A man stands engaged in his business transactions all day long without getting weary, but if his friend says to him, “come and pray”, he replies that he is not able to do so.  A man will sit all day long without getting tired, but as soon as he gets up to say prayers he feels tired. A man will sit all day long without growing drowsy, but as soon as he sits down to study he feels drowsy. (Lamentations Rabbah chapt 10; Ester Rabbah 4:8).

I am a married man of thirty four years (2013). My wife and I have raised 6 children. One thing we have learned is that it takes work to keep a marriage relationship alive and interesting. One of the best marriage advice I ever received is, “Your wife loves Hashem, so become the man Hashem wants you to become and your wife will fall in love with you; she will fall in love with the Spirit of Hashem within you”. I think it works both ways. A man who loves Hashem will also fall in love with the Spirit of Hashem in his wife.

In the case of Israel's relationship with God, I believe that Hashem does not fail to do his part. The problem was that Israel got its eyes off Adonai and distracted by the false glitter of idols.

Today idolatry is not such a problem or at least not in the same venue, but distraction is. It is very easy nowadays to let our attention be stolen from Hashem by an over active social, professional, or even family and religious life. We allow ourselves to be stolen from Hashem and then we feel that Hashem is not enough. Could it be that the problem really is that we haven't invested enough in the elements of our relationship with him? Our eyes are somewhere else, on the things of the world instead of focused on the things he has for us. What kind of response do we get when we treat our spouses like they are second in our attention?

May we learn to return to Him; to say with the psalmist, "Light up my eyes, lest I sleep the sleep of death" (Ps. 13;3) and "My eyes are ever toward ADONAI, for he will pluck my feet out of the net (Ps.25;15). 


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THE HEAVENLY ADAM

3/14/2013

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.2 Corinthians  5:21
For our sake he made him to be sin who knew no sin, so that in him we might become
the righteousness of God. 


Reading much differently from its English processed translations, the original Hebrew text of the second verse of the first chapter of the Book of Leviticus presents interesting messianic insights. I do not believe that the English misreading is due to any conspiratory voluntary malefic action, but rather to a reading with an already established theology. We must also realize that a translation always carries the bias of the translator; it is merely a commentary in another language. I heard it said one time that reading the Bible through a translation is like kissing a bride through a veil!

The usual translations of the verse read something to the effect of: “When any one of you brings an offering to ADONAI … (Lev. 1:2), but a more literal translation of the text would read, (my translation) “When a man from among you (you: 2nd person plural) desires to come near Me with n offering …” The word for ‘man’ is adam אדם, the same as the name of the first man Adam. This did not pass the attention of Chassidic teacher Rabbi Schneur Zalman. In 1812 The Rabbi  suggested a deeper meaning in the verse; he came to the messianic conclusion of the existence of a supernatural/spiritual Adam who approaches Hashem on the behalf of Israel. Based on the vision of Ezekiel in which he saw ‘a figure with the appearance of an Adam, Jewish teachings sometime offer the idea of a heavenly Adam; it is to this spiritual Adam the Rabbi refers to.

This may sound far-fetched, but only until we read Paul teaching along the same lines in. The Apostle says, "The first man was from the earth, a man of dust; the second man is from heaven" (1 Cor. 15:47). Understanding that everything on earth was created after an heavenly pattern,  we understand that Paul’s accounting of first and second does not refer to importance, but only to the chronology of this Adam’s earthly manifestations. 

The Rabbi was right. Israel does have an Adam, who approaches Hashem on our behalf, and who "lives to make intercession for them" (Heb. 7:25 referring to Isaiah 53:12). He is our burnt offering in Hebrew called olah עולה or ‘he that ascends’, an image of a total submission and consumption in God and ascending to him (Lev. 1:3; Matt. 26:39; John 3:13-15). He is our grain offering (Lev. 2:2; Matt. 26:26); our peace offering which is an image of communion and fellowship with Hashem through a meal (Lev. 3:1; John 14:27; Rev. 19:9). He also is our sin offering for involuntary sins (Lev. 4:2; 2 Cor. 5:21 (the word for sin in Hebrew or Greek also means: sin offering); Heb. 9:28); and our guilt offering ((Lev. 5:19; Isa. 53: 10-11).

In studying the eternal offering ordinances in the Book of Leviticus, we learn about Yeshua’s eternal intercessory role in our lives. It is one and the same thing, and  since He completes them (Matthew 5:17), if the offerings become obsolete as some teach, Yeshua also becomes obsolete, God forbid!

May we always be granted to confidently approach Hashem through him who is our eternal intercessory offering, in a spirit of submission and humility, in full knowledge of our sin, and personal unworthiness.

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THE LANGUAGE OF THE OFFERINGS

3/13/2013

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Ephesians 2:14
For he is our peace …

The beginning of Leviticus presents us with five types of offerings to approach God each carrying a different message. We have lost their meaning in translation, but their imagery still reveals their message. These offerings are the physical outward expressions of the longings of the inward heart of man in seeking to approach Hashem in full communion.

The sin and guilt offerings are mandatory (Lev. 4; 5:15). The Passover lamb and the daily perpetual offerings fall under these categories. There is a difference between the two. The sin offering concerns itself with our natural state of being a sinner, while the guilt offering is for sins involuntarily committed (there are not offerings for voluntary sins (Heb. 10:26)). The difference is that we are not sinners because we sin; we sin because we are sinners and that from the time of our birth. We may have never killed or stolen, but we may have thought or wished it at times through coveting. There is a teaching in Judaism that the last of the Ten Commandments is the reason why we break the nine others. Both God and priest share in these offerings; he who offers doesn't.

After we have acknowledged our innate sinful state and the sinful actions and thoughts that result from it, we have the burnt or ascent offering called the olah עולה, (Leviticus 1:3). It is the only offering that is to be totally dedicated to God; no one but Hashem gets to partake of it. It is a voluntary offering. After we have cleansed ourselves from sin, the olah represents our desire for complete utter abandonment to God; a strong desire to perpetually abide with the Hashem. After dedicating our lives to God comes the meal offering. The meal offering is also a voluntary one; now that we’ve dedicated ourselves to Hashem, this offering  represents our walk with God. Only priest and God share in it.

After admitting to our sinful nature, confessing our faults, and dedicating our lives to walk with Hashem, we celebrate the peace offering, the one we all look forward to as it expresses the completion of our union with Hashem. This is the one we get to share in, along with God and the priests. Peace offerings usually consisted of lavish parties.

Fellowship with God has always been expressed by a meal; it was true on Mount Horeb and it will be true at the end of the age (Exod. 24:9-11; Rev. 19:9). That is why the most spiritual thing we can do in this world, the highest act of spirituality we can practice on this earth, is to have a peaceful and joyful meal with our families. It represents our union with God.

It is no wonder that in this day and age of the soon return of the Master (blessed be his name), the enemy (cursed be his name!) works like mad to break up families. The breakdown of the family unit in Western societies is a tool in the Adversaries' hands against God’s plan. For decades now, the devil's biggest attacks have been against the family units. First he got everybody distracted away from the daily dinner table and into T.V. and so many evening school activities, and now the very idea of family is being redefined; ugh!

May our Master soon return, even in our days,  that we may recline with him at that peace offering meal with all our brothers and sisters (Rev. 19:9) and start the work of bringing sanity back to this world!


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DEATH SWALLOWED UP

3/17/2011

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DEATH SWALLOWED UP

3/17/2011

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1 Corinthians 15:53
For this perishable body must put on the imperishable, and this mortal body must put on immortality. 

‘Three days’ is such a repeated theme in Scripture. It is on the third day that Abraham and Isaac climbed the mountain (Genesis 22:4); Israel had purify itself then God came in their sight on Mt. Horeb (Exodus 19:16); Jonah was spewed out of the fish after three days (Jonah 1:17); Joshua crossed the Jordan as on dry land on the third day (Joshua 3:2,17), and the remainder of the flesh of any offering needed to be burned after three days (Leviticus 7:17).

The theme of the third day denotes of resurrection, of corruptibility putting on incorruptibility (1 Corinthians 15;53). It is also on the third day that the Master rose (Matthew 16:21), that there was a wedding in Cana (John 2:1), and after three day and half that the two witnesses are raised up (Revelations 11:11).

On the other hand, Yeshua waited four days to go to Lazarus (John 11:17). The Master wanted to wait that long because the third day is actually the time when unrefrigerated meat starts to decompose (John 11:39). The disciples hesitated to open the tomb not only because of the smell, but it represented a desecration and exposure to uncleanliness. Even in the Temple,  meat from peace offerings was not allowed to remain on the altar more than three days; after that it had to be burned (Leviticus 7:16-18). The Master did that so the people would know that Lazarus was truly dead and not just ‘sleeping’.

The ‘three days’ theme speaks to us of the most wonderful process and miracle in our redemption program: that of corruptibility putting on incorruptibility. The corruptible is transformed into an incorruptible state before it is allowed to decompose. This also represents the greatest promise God has made to His people. Through the prophet Hoseah came the following words for an apostate Israel who was facing soon exiles and deportations, "Come, let us return to the LORD; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him (Hoseah 6:1-2). One day for God is 1,000 years. In the third millennia of exile, Israel is resurrected to its former Salomonic grandeur as when nations brought their glories to Jerusalem and came to learn from the wisest king in the world. We can see the beginning of it even now.

All these scriptural themes foreshadow our passing from mortality to immortality, from the corruptible to the incorruptible, from death to resurrection.  May we always live in the understanding of these things. No matter what life throws at us in what seems at times tsunamis of troubles, may we as Children of the Most-High be perfect (Matthew 5:48) and not have a morbid attitude towards the ending of our temporal passage in this dimension. May we always remember that the end of the vanity of our sad temporal life is fullness of eternal joy, that the end of death is life and that in due time, corruptibility puts on incorruptibility and death is swallowed up by life.
  
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