http://www.graftedin.com Don't have time to read the weekly Torah commentaries? Why not listen to the teaching instead! My name is Ariel ben-Lyman HaNaviy. I am delighted to hear that you are drawn to the Jewish Root that supports the grafted-in branches. Torah is central to properly understand and perform the Will of HaShem, that is, God. It is crucial for us to understand theologically, that the primary purpose in HaShem's giving of the Torah, as a way of making someone forensically righteous, only achieves its goal when the person, by faith, accepts that Yeshua (Jesus) is the promised Messiah spoken about therein. Feeder 1.5.7(628) http://reinventedsoftware.com/feeder/ http://blogs.law.harvard.edu/tech/rss en Copyright © 2006 The Harvest, All rights reserved. website@graftedin.com (Torah Teacher Ariel ben-Lyman) website@graftedin.com (Torah Teacher Ariel ben-Lyman) Thu, 02 Nov 2006 18:56:42 -0700 Mon, 01 Dec 2008 06:55:18 -0700 http://www.graftedin.com/images/images_people_arielBenlyman144x89.jpg http://www.graftedin.com 144 89 Torah Teacher Ariel ben-Lyman HaNaviy We invite and encourage you to join the reading schedule that has so inspired the Jewish Community since before the birth of "the Church." At the same time, we challenge you to read the portions on your own, mining God's rich, spiritual garden, gleaning the precious nuggets that lay in store for you there. A Messianic commentary for each portion has been provided to assist you in your journey to become a more mature child of HaShem. May his Spirit richly bless you as you "Study to show thyself approved!" (2 Timothy 2:15) bible study, torah, parasha, parashah, parsha, yeshua, jesus, messianic no Ariel ben-Lyman HaNaviy ariel@graftedin.com no http://www.graftedin.com/images/Parashot/01ParashahBresheet.pdf PARASHAH: B’resheet (In the beginning)
ADDRESS: B’resheet (Genesis) 1:1-6:8
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Fri, 24 Oct 2008 07:16:09 -0600 01-parashat-bresheet-in-the-beginning-part-b Torah Teacher Ariel ben-Lyman "In the beginning God..." (B'resheet barah Elohim...) Spiritual Power   The word translated as “hovered”, in verse two of chapter one, is “m’rachefet." The root word is “rachaf," and conveys the sense of “shaking,” “moving,” or “fluttering,”[1] as when a bird softly relaxes its flight to alight upon its young. It adequately describes the actions of the Ruach (Spirit) as he lovingly and closely watches over the created substance. How so? Well, this verb, although found three times in Scripture, is defined as “hovering” only one other time in the entire TaNaKH:   “He found his people in desert country, in a howling, wasted wilderness. He protected him and cared for him, guarded him like the pupil of his eye, like an eagle that stirs up her nest, hovers over her young, spreads out her wings, takes them and carries them as she flies.” (Deuteronomy 32:10-11)   This beautiful illustration of the protective power of the Spirit, in relation to his children, Am Yisra’el (People of Isra’el), as they traveled through the wilderness reminds me of the same Spirit that hovered over the waters at the beginning of creation. The word translated “hovers”, in our above verse, is the same root as the one used in Genesis 1:2, “rachaf”. In fact, to strengthen the connection between the two applications, the Haftarah to B’resheet is Isaiah 42:5-43:10. A “haftarah” is a prescribed reading portion from the prophets and writings, chosen to compliment the Torah portion. In this passage, we read in the opening seventeen Hebrew words, a summary of the first chapter in Genesis:   “Thus says God, ADONAI, who created the heavens and spread them out, who stretched out the earth and all that grows from it, who gives breath to the people on it and spirit to those who walk on it….”   Omniscience at Work   Unlike the evolutionist models, we find in the Torah, a Creator that is intimately interested in his creation. He doesn’t just whip something together, via cosmic dust and proton-charged molecules, and then abandon it to “evolve” on its own. His beginnings, as stated above, carry with them, meaning and divine purpose.   Reading further into our parashah, HaShem goes on to create:   1.    Light and Darkness on the first day 2.    Firmament and sky on the second day 3.    Dry land and seas, grass, plants and trees on the third day 4.    Stars, planets, sun and moon on the fourth day 5.    Marine life and birds, livestock and crawling animals on the fifth day 6.    Male and female on the sixth day 7.    A time of rest and refreshing on the seventh day   The sequence of events is not randomly initiated like the evolutionary models suppose. Everything is done with a super-intellect at the helm. Our galaxy is not just spinning along, drifting through the universe with no one to chart its course. Our LORD, ADONAI Tzva’ot (the LORD of Hosts) was there at its birth, and he will be there when it comes to an end, orchestrating every minute detail. When all of his creation has run it’s chosen course, he will be there to facilitate another new beginning. I have spent quite a bit of time discussing the details of creation versus evolution, and the consequences of choosing the wrong system. However, believe it or not, that was not the primary thrust of my commentary. I want to briefly talk about the decision to sin, from a different angle. This brings me to the second part of my commentary: man’s choices. no 48:57 http://www.graftedin.com/images/Parashot/54ParashahVZotHaBrachah.pdf PARASHAH: V’Zot HaBrachah (This is the blessing)
ADDRESS: D’varim (Deuteronomy) 33:1-34:12
READING DATE: Sh’mini Atzeret (The Eighth Day of Assembly)
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Tue, 21 Oct 2008 12:24:52 -0600 54-parashat-vzot-habrachah Torah Teacher Ariel ben-Lyman “This is the blessing that Moshe, the man of God, spoke over the people of Isra’el before his death." (V’Zot habrachah asher berach Moshe ish ha'Elohim et-beney Yisra'el lifney moto.) Moshe: Types and Shadows Now I want to briefly examine the final eulogy about this man Moshe. The text (34:10) says that Isra’el has not enjoyed a prophet on the same level as Moshe, since his death. From a natural point of view this is true; Moshe stands in a class all by himself. But earlier in the Torah, in Deuteronomy 18:15-19 (Parashah Shoftim), Moshe himself told the people that the LORD would raise up another prophet, like himself, for the people to follow. First Century literary sources show that the people living in and around the time of the Second Temple period applied this prophetic passage to the coming messiah figure. Yeshua ben-Yosef was such a figure. To be sure, even the New Covenant echoes these same sentiments. • Moshe had his humble beginnings in a relatively unknown family in Egypt, having his life spared by the protection of his immediate family; Yeshua also had his humble beginning in a lowly, unknown family, his parents having saved their lives and his by fleeing to Egypt • Moshe began his public ministry after a period of “forty”; Yeshua began his public ministry after a period of “forty” • Moshe was the “giver” of the Torah; Yeshua explained the fullness and correct interpretation of “Moshe’s Torah” • In more than one instance Moshe acted in the role of intercessor between the people and HaShem; Yeshua became our Great High Priest, interceding for us on behalf of the Father, and forever lives to make intercession on our behalf • Moshe “instituted” the Old[er] Covenant; Yeshua “instituted” the New[er] Covenant Thus we see that Yeshua was greater than Moshe in many respects, yet the context of the verse is not compromised. These facts about Moshe and Yeshua are important for us to internalize, because many members of the Jewish Community have taken the words of this prophecy to a literal extreme, discounting any possibility of Yeshua being the Messiah. In fact, a rather famous teacher by the name of Rabbi Moshe ben-Maimon, affectionately known as “RaMBaM” (1135-1204) produced a serious of Thirteen Principles (still recited in synagogues today), one of which states that this verse means ‘no prophet has arisen in Isra’el like Moshe, and none ever will’. Consequently, according to RaMBaM, Yeshua could not have been “The Prophet”. (For more information on Deuteronomy 18:15-19, and the subject of “The Prophet”, read my commentary to Parashah Shof'tim). Returning to Our Roots Our parashah has come to an end, but our study of the Torah should never end. Just to be sure, we invite you to “turn the Torah over again” (a quote by Rabbi ben-BagBag, Talmud: Pirke Avot) by starting in Genesis right after the conclusion of the Fall Feasts. In fact, in keeping with Jewish custom, I want to recite for you the last few verses of the book of Deuteronomy and immediately follow them with the first few verses of Genesis: (Since that time there has not arisen in Isra’el a prophet like Moshe, whom ADONAI knew face to face. What signs and wonders ADONAI sent him to perform in the land of Egypt upon Pharaoh, all his servants and all his land! What might was in his hand! What great terror he evoked before the eyes of all Isra’el!) (In the beginning God created the heavens and the earth. The earth was unformed and void, darkness was on the face of the deep, and the Spirit of God hovered over the surface of the water. Then God said, “Let there be light”, and there was light.) I challenge you to continue studying God’s Word on your own, or with the aid of a good commentary. You are invited to continue studying with us here at this web site. A weekly commentary is provided for every Shabbat reading of the Torah schedule. You may also wish to consult other various rabbinical commentaries on the Parashot HaShavuah, the Weekly Portions. It is customary after the completion of a book of the Torah to say, “Chazak, chazak, v’nit’chazek!” (Be strong, be strong, and let us be strengthened!) no 53:12 http://www.graftedin.com/images/Parashot/09ChaggimShminiAtzeret.pdf Mon, 20 Oct 2008 18:35:36 -0600 shmini-atzeret-the-eighth-day-of-assembly-part-3 Torah Teacher Ariel ben-Lyman The eighth day of Sukkot (called Sh’mini Atzeret) is a Biblically mandated assembly time, complete with festivities (also see Numbers 29:35). The Eighth Day is also known as Simchat Torah. Is Conversion Required for non-Jews? Many non-Jews (i.e. Christians) have historically argued that since Christianity has been defined as a separate entity apart and distinct from Isra'el then the issues of [Old Testament] Torah are not relevant for their everyday lives. What is more, the question of Torah obedience among said Christians likewise becomes an archaic discussion. After all, the argument goes, since I am not “Isra'el” then all of those passages in the Old Testament do not even speaking to me as a New Testament Christian anyway. In fact, the argument continues, if I really wanted to get into Isra'el… If I really wanted to become “Jewish” wouldn’t I have to convert anyway? God is the God of both Jews and Gentiles! One need not change his station in life before God can accept him. What is more, the real change that takes place in a person’s life is effected by the Ruach HaKodesh when, because of Yeshua’s bloody, sacrificial death, the sinner takes on the status of righteous! A conversion to Judaism (a.k.a. circumcision), in Sha'ul’s mind, added nothing to those wishing to be counted as true Isra'elites in the Torah Community. To Sha'ul, their genuine faith in the Promised Word of HaShem, as evidenced by the genuine working of the Spirit among them, was all the "identity" they would ever need! Once counted as righteous by the Righteous One Himself, all the new [Gentile] believer needed to do was begin to walk in that righteousness, a walk already described in the pages of the Written Torah, a walk formerly impossible due to the deadness of flesh and imprisonment to sin. Torah: Negative, Neutral, or Positive? Our opinions of Paul and his letters should first and foremost be influenced by the raw data found within the Scriptures themselves, since it only stands to reason that historically when his letters were penned, the TaNaKH was the only inspired corpus of literature available to him. Thus, it is reasonable to presume that Paul would also expect his readers, particularly his Jewish ones, to hold similar views of the TaNaKH. “And just what view would that be?” Should it be: 1) Negative, as in the prevailing Christian view, that Torah was given merely to contain and limit transgressions so that man did not become excessively sinful? 2) Neutral, as in the Messianic Jewish view, that Torah was given to expose sin for what it really was, namely the transgression of God’s perfect standard of holiness? 3) Positive, as in recent Pauline authorship, that Torah was given to provide the means by which an existing covenant member might have his sins covered, with an ultimate view towards the coming eternal Sacrifice, Yeshua the prophesied Messiah? Conclusion: Our Response Torah Observance is a matter of the heart. It always has been and always will be. The Torah Proper (first Five Books of Moshe) instructed the people of Isra’el to “love ADONAI your God with all their heart, all your being and all your resources” (Deuteronomy 6:5). This is where “shomer mitzvot” begins—by loving HaShem, and accepting Him on His terms. By this, I mean accepting His means of covenant obedience. For today, this means acceptance of Yeshua, His only Son, for Jew and non-Jew alike. Covenants require a response on the part of the follower. HaShem, for His part, has provided the “promise of inheritance” for all those who participate in the Avrahamic Covenant. The response to this covenant is “faith”. The nature of the Moshaic Covenant is “blessing, maintenance, and enjoyment of promise”. For them that wish to participate, the response to this covenant is “obedience”. It’s that “easy”. no 53:16 http://www.graftedin.com/images/Parashot/09ChaggimShminiAtzeret.pdf Mon, 20 Oct 2008 18:35:29 -0600 shmini-atzeret-the-eighth-day-of-assembly-part-2 Torah Teacher Ariel ben-Lyman The eighth day of Sukkot (called Sh’mini Atzeret) is a Biblically mandated assembly time, complete with festivities (also see Numbers 29:35). The Eighth Day is also known as Simchat Torah. A SUMMARY OF THE PURPOSES OF THESE TWO COVENANTS (The following explanation was taken from Torah Rediscovered, Ariel and D’vorah Berkowitz, FFOZ Publications): ‘A person cannot appropriate the full blessings of the covenant with Moshe (the Torah) unless he first enters into the covenant with Avraham. The latter is done by faith and faith alone. The covenant of promise (through Avraham) gave Israel the physical promises. Not only are these physical promises a reality; they are also pictures of the spiritual relationship we have with HaShem. Moreover they are illustrative of the spiritual promises of inheritance obtained by all believers through faith in Yeshua. ‘For those who trust HaShem for the promises, the proper order for faith and obedience is set by the sequence in which the covenants were given. In other words, faith must precede obedience. But the kind of faith accepted by HaShem is one that naturally flows into obedience. True obedience never comes before faith, nor is it an addition to faith. It is always the result of true biblical faith. To rephrase this in terms of the covenants: the covenant of promise (Avraham) must come before the covenant of obedience (Moshe). If we were to put Moshe first, attempting to secure those promises by obedience, we would be going against HaShem’s order. (This, by the way, is the key to unlocking the difficult midrash used by Sha’ul in Galatians 4:21-31.) All we could hope for would be a measure of physical protection and a knowledge of spiritual things. But we could not receive justification or a personal relationship with the Holy One through obedience to the Torah; it all had to start with faith. Avraham came before Moshe, but Moshe did not cancel out Avraham! The two complemented each other—as long as they came in the proper order.’ What does this mean for the Jew as well as the Gentile? Apart from a being well reasoned theological argument for combating legalism, the concept taught here defines our identity, as, not only being grounded in the Torah—but it is who we are in Messiah! If the blood of the Sinless One has redeemed us from sin and unrighteousness, then we now have been clothed in his holiness! We now have a new identity—the righteousness of HaShem! The old man has died with the death of our Messiah; the new man has been raised unto life everlasting just like him (2 Corinthians 5:17-21)! And all of these promises are secured for us within the pages of God’s Torah! Shomer Mitzvot In Judaism, safeguarding and keeping the Torah is central to performing the will of HaShem. Indeed, as properly understood from HaShem’s point of view, the whole of Torah was given to bring its followers to the "goal" of acquiring the kind of faith in HaShem that leads to placing one’s trusting faithfulness in the One and only Son of HaShem, Yeshua HaMashiach. To this end, the Torah has prophesied about him since as early as the book of Genesis (3:15), and continues to speak of him until its conclusion in Revelation (22:20). In this capacity, the Torah hrwt acts like its etymological counterpart hry "yarah" (an archery term) in that it "teaches" its adherents how to properly identify with HaShem by helping them to "reach the mark.” To be sure, one of the most common Hebrew verbs used to identify "sin" atx “chatah” literally means, "to miss the mark.” no 32:36 http://www.graftedin.com/images/Parashot/09ChaggimShminiAtzeret.pdf Mon, 20 Oct 2008 18:35:21 -0600 shmini-atzeret-the-eighth-day-of-assembly-part-1 Torah Teacher Ariel ben-Lyman The eighth day of Sukkot (called Sh’mini Atzeret) is a Biblically mandated assembly time, complete with festivities (also see Numbers 29:35). The Eighth Day is also known as Simchat Torah. Written Torah: “Torah she-b’ktav” The purpose and meaning of the Written Law or Torah, now codified in the Pentateuch, emanates from the Ten Commandments, which specify the covenant relationship between God and ‘Am Isra’el. The "covenant code" or the "book of the covenant" (Ex. 24:7) immediately follows the giving of the Ten Commandments (Exodus 20). The Covenant Code (Ex. 21:23) generally deals with civil and criminal laws, and consequently the literary form of the code takes a familiar legalistic structure. Casuistic and Apodictic There are two forms in the legal code: casuistic and apodictic. The casuistic form is found in the first section of the Covenant Code (Ex. 21:1-22:17), and the apodictic form is found in the second section (Ex. 22:18-23). The casuistic form first states a condition (the technical term for this is "protasis") and normally begins with words like "if" or "when." The protasis describes the circumstances or conditions that prompt the consequential injunctions. The second part, that is, the injunction, is called "apodosis." It contains a statement of legal consequences that may or may not begin with the word "then." Here are two examples: "When a man sells his daughter as a slave, she shall not go out as the male slaves do" (Ex. 21:7) and "If someone’s ox hurts the ox of another, so that it dies, then they shall sell the live ox and divide the price of it" (Ex. 21:35). Oral Torah: “Torah sh’be’al peh” The traditional interpretations of the Torah by the experts on the Torah as well as those of the Chazal (Our Rabbis of Blessed Memory), particularly after the destruction of Jerusalem in A.D. 70, became the “Torah sh’be’al peh” (Torah from the mouth), also known as unwritten or Oral Torah. The Oral Torah gained equal footing and took on the same kind of binding authority as the Written Torah. The function of the Oral Torah is to "make a fence for the Law" (Avot 1.1). The Written Torah is to be protected by keeping and observing the tradition (Oral Torah). Consequently, Judaism has been able “keep” the Written Torah merely by observing the Oral Torah. By obeying the tradition in concrete terms (no business on the Sabbath, for instance), they could observe the commandment about the Sabbath. no 42:05 http://www.graftedin.com/images/Parashot/09ChaggimShminiAtzeret.pdf Mon, 20 Oct 2008 18:35:09 -0600 shmini-atzeret-the-eighth-day-of-assembly-part Torah Teacher Ariel ben-Lyman The eighth day of Sukkot (called Sh’mini Atzeret) is a Biblically mandated assembly time, complete with festivities (also see Numbers 29:35). The Eighth Day is also known as Simchat Torah. In HaShem’s order, acceptance is based on identity: Who are you? Are you a genuine and lasting covenant member? This question is of great significance to the Jew especially, but equally to the Gentile (Romans 1:16b). If you are Jewish must you leave Judaism and embrace Christianity and the Church to be accepted by HaShem? If you are non-Jewish, must you convert to Judaism before God will extend covenant membership to you? A study of the Torah will reveal the identity of both Jew and non-Jew. To be sure, misunderstanding who you are according to the Torah can have detrimental results. I want to start by briefly examining the meaning of the word “Torah”, and it’s definitions. Definition: Torah hrwt = Law, direction, instruction ; from the root Hebrew word “yarah” hry meaning “to shoot an arrow” or “to hit the mark” . Properly used, the word “torah” means, “[the] teaching”. I have stated this concept elsewhere in my commentaries but it is helpful to repeat it here: It is crucial for us to understand theologically, that the primary purpose in HaShem's giving of the Torah, as a way of making someone righteous, only achieves its goal when the person, by faith, accepts that Yeshua is the promised Messiah spoken about therein. Until the individual reaches this conclusion, his familiarity of the Torah is only so much intellectual nutrition. Only by believing in Yeshua will the person be able to properly understand HaShem, and consequently, his Word. In a broad sense, Torah is the revelation of HaShem to His people. Within this framework, and depending on the context, the term “Torah” can mean: (1) The five books of Moshe; (2) that, plus the Prophets and the Writings; (3) that, plus the Oral Torah, which includes the Talmud and later legal writings; (4) that, plus all religious teaching from the rabbis, including ethical and “aggadic” materials; or (5) all of the above as understood and interpreted in light of what Yeshua the Messiah and the rest of the New Covenant Scriptures have said about it. * For the most part we will be using definitions 1, 2, and 5 According to God’s Torah, there are at least two very important covenants that both Jews and Gentiles need to understand. • Avrahamic: (Genesis 12:2, 3; 13:14-18; chapter 15; 17:9-14; Matthew 1:1-16; Romans chapter 4; Galatians 3:6-18) • Moshaic: (Exodus 34:27; Deuteronomy 29:1; Psalm chapter 119; Matthew 5:17-20; 23:1-3; Acts 21:19-26) no 34:30 http://www.graftedin.com/images/Parashot/08ChaggimSukkot.pdf Mon, 13 Oct 2008 18:17:52 -0600 sukkot-the-feast-of-tabernacles-part-b Torah Teacher Ariel ben-Lyman Sukkot is the plural form of the Hebrew word translated as “booth”, “tabernacle”, “tent”, or “hut”. Its singular is “sukkah.” The command is to dwell in such booths for seven days. Sukkot: Future Redemption Having just gone through Yom Kippur, and a study on the same, we as believers should now be intimately familiar with the effectual, atoning death of Yeshua, which brought about the very real and “present reality”, that today, anyone can become a child of God. To be sure, the Torah promises that the Ruach HaKodesh (Holy Spirit) will “dwell within” the believer, bearing witness with their ruach (spirit) that they truly are offspring of the Holy One, Blessed be He (Romans 8:16). At this time you may say, “But Ariel, I thought that Yeshua’s indwelling Spirit was an eternal one. What’s all this talk about a “temporary dwelling place?” Well, the study’s focus is on the “dwelling place of HaShem”. In a very real way, each and every one of us believers is Yeshua’s sukkah! We have become his “permanent dwelling place”, within a “temporary” vessel. Once this corruption is exchanged for incorruption, we will shed the “temporary” aspect (1 Corinthians 15:51-54). However, I’m still inquiring about the “dwelling place” of HaShem. Where is his sukkah today? Romans 11:25, 26 begins to hint of a future time when all Isra’el shall know the salvation of their God, once and for all (“Baruch HaShem! May that day come soon!”). Tied up within that future redemption, is the concept that HaShem started with way back in the days of the TaNaKH: “I [will] dwell among them” (Exodus 25:8, KJV, emphasis mine). From the prophetic book of Revelation, we learn that there will be a day, when the final plan of HaShem will be fully realized among men. Chapter twenty-one, verse 3, “And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them” (NIV, emphasis mine). Don’t you see where this is all leading? The concept of HaShem making his final dwelling place with his people is so important that even the prophet Zechariah foretold of a time when everyone living in the Millennium will have a divinely-appointed opportunity to participate in the Feast of Tabernacles (see 14:16)! Even with the past history of the Tabernacle, and the present reality of Yeshua’s Spirit within us as believers, we still have a final, corporate sukkot to experience! Moreover, when Yeshua returns to rule from Yerushalayim (Jerusalem) in bodily form, even our current relationship with him, will take on an entirely different aspect! In our age, many Jewish people (and I imagine a few non-Jews as well) will participate in the Feast of Sukkot this year. Let us believers be ever mindful of the purposes that HaShem has for mankind, that are tied up in his Mikra’ey Kodesh, his Holy Convocations. Sukkot brings the Feasts in Leviticus Chapter twenty-three to a conclusion. HaShem has ended on the grand theme of “temporary dwelling places” involving mankind. Only, with the final “dwelling place” of HaShem, there will be nothing temporary about it! The Feast of Tabernacles is the end of the Mikra’ey Kodesh. The revelation of John’s vision is the end of the book! And so it is the end of our study. no 27:59 http://www.graftedin.com/images/Parashot/08ChaggimSukkot.pdf Mon, 13 Oct 2008 18:17:40 -0600 sukkot-the-feast-of-tabernacles-part-a Torah Teacher Ariel ben-Lyman Sukkot is the plural form of the Hebrew word translated as “booth”, “tabernacle”, “tent”, or “hut”. Its singular is “sukkah.” The command is to dwell in such booths for seven days. Sukkot: Past History Having already quoted our theme verse for the Mikra’ey Kodesh series (Leviticus 23:1, 2), I want to go backwards into the Torah to a time period before the giving of the instructions for the Feasts, back to when HaShem instructed the people to build him a Tabernacle. Exodus chapter twenty-five (Parashah T’rumah in the weekly Torah readings) talks about gathering the materials together to construct a “dwelling place” for HaShem to live among the people, as their one and only God (Deuteronomy 6:4). This tabernacle was to be put together using materials that were freely and wholeheartedly contributed by Am Yisra’el (the people of Isra’el). They were not to be forced to give. The first point I want to emphasize is: the building of the “dwelling place” was an act of free will; the people wanted it built, and thereby contributed to its building. Only after this important detail of HaShem’s Tabernacle was addressed could he state in 25:8, “I [will] dwell among them” (KJV, emphasis mine). In Leviticus chapter twenty-three, HaShem instructed the people to build sukkot in memory of the temporary dwelling places that they had while wandering in the desert. But the most important temporary dwelling place during that period was still the Tabernacle. To be sure, according to past history, once the people built a Tabernacle for HaShem, he indeed did come to “dwell among his people” as he said he would, and they did behold his Sh’khinah (manifest Glory of God)! In the prophecy of Ezekiel 37:27, 28, HaShem is seen as saying once again that his “home will be with them”, however, this reference is in the future tense. What could he be saying to us? Let’s read on. Sukkot: Present Reality John’s opening account of Yeshua’s ministry here on earth is a most revealing one. In chapter one of his Gospel, we find a seemingly ordinary statement, until we examine the underlying Hebrew thought behind it. Here’s the statement: “The Word became a human being and lived with us, and we saw his Sh’khinah….” (Verse 14) This immediately brings to memory the indwelling, manifested Glory, present in the earthly Tabernacle. But the Tabernacle had long since been replaced by a more permanent Temple structure. Moreover, the Sh’khinah of HaShem is reported to have been displayed fully in the person of Yeshua (Colossians 2:9)! In John 14:23, and 17:23, Yeshua says that anyone who loves him will keep his words. The response is that the Father will demonstrate his own love for the individual, and that the both of them (Father and Son) would come to make their abode with him (KJV, paraphrase mine)! This type of “dwelling” is really a perfect one. One might even suppose that this type of “dwelling among men” was indeed the complete revelation of HaShem’s dwelling with men. Or was it? The book of Hebrews, chapter eight, tells us that our Great High Priest Yeshua was “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” (Verse 2, KJV) It is true, our Messiah’s atoning death brought about the present reality that “any individual who calls upon his name, will receive HaShem’s salvation (Joel 2:32; Romans 10:13). Moreover, according to the Torah, this personal acceptance of Yeshua is the only sign of a genuine relationship between a Holy God and his people (John 14:6-21, Hebrews 8:10). But the Feast of Sukkot is a holy convocation that speaks of corporate involvement. Is there still some future “dwelling with men” that HaShem is waiting for? What does our prophetic Scripture (from Jeremiah) for this point say? “I will be their God, and they will be my people” (31:33). So God is consistent in his intentions. no 41:10 http://www.graftedin.com/images/Parashot/07ChaggimYomKippur.pdf Thu, 09 Oct 2008 09:02:01 -0600 yom-kippur-day-of-atonement-part-g Torah Teacher Ariel ben-Lyman With the arrival of Yom Kippur, comes another one of the central aspects of our relationship with our Holy God: atonement. Why is atonement so important to HaShem? 13. Conclusions The thrust of this week's commentary, in the form of an apologetic, has been presented in an effort to educate the two camps, both Jews and Gentile Christians. Many Messianic as well as non-Messianic Jews still struggle with the intended meaning of "what it means to be a new creation in Messiah, walking out his Torah in our lives"; moreover, many Gentile Christians struggle with this issue as well. By default, the world does not struggle with these issues since it has not accepted HaShem on his grounds in the first place. 13.1 Messianic Symbolism in Yom Kippur The high priest had to enter every year with a new sacrifice. The sacrifice of Yeshua "a high priest forever" (Hebrews 5:6) is good forever. The old high priest entered a symbolic Holy of Holies, made with human hands. Yeshua entered the real Holy of Holies -- the very throne of God in Heaven. (Hebrews 9:11) The scapegoat carried away the sins of the people. In Yeshua all our sins are carried away "as far as east is from west" (Psalm 103:12). Once all the expiatory (sin-forgiving) sacrifices are done, the priest puts on his priestly robes again. When Yeshua had accomplished his sacrificial mission, he put back on the glory of his divinity. When the priest returned from the tabernacle (as Yeshua will return from Heaven), he offered the festival sacrifice. When Yeshua returns, it will be for the full and final redemption of his people Israel. (Ezekiel 16:63) 13.2 Introspection In addition to identifying with our people, we need another, more intimate reason for what we do. Yom Kippur is a good occasion to look inside and take a spiritual inventory. With its central themes of sin, atonement and forgiveness, the holiday naturally lends itself to this kind of spiritual introspection. Though we are made righteous in Messiah, we still sin. We are told to flee from sin and pursue righteousness, yet at the same time John bluntly reminds us, "If we claim to be without sin, we deceive ourselves and the truth is not in us." (1 John 1:8) Yom Kippur focuses on the need to confess sin and receive God's forgiveness. It's not only tailor-made to promote our witness to others (as it gives occasion to discuss these spiritual issues), but it is also a holiday for us to take stock of our own lives before God. The litany of sins we confess in the Al Chet acts as a mirror so we can see ourselves honestly and come clean. Nevertheless, if you attend traditional Yom Kippur services, stay alert as you progress through the liturgy. The system that traditional Judaism has built to address the reality of sin and the need for forgiveness is not altogether theologically consistent with our faith. We do not believe that three books are opened at Rosh Hashanah and that we have ten days to make everything right before the books are closed and our fate sealed. We do not believe that repentance, prayer and charity (or good deeds) can secure God's forgiveness for sin 13.3 Intercession In Nehemiah fasting is used to deeply express the people's repentance (9:1). Later, God speaks through the prophet Joel and declares, "Even now, return to me with all your heart, with fasting and weeping and mourning" (Joel 2:12). In other instances fasting is a means of intensifying prayer in the face of dire need. This was often true when the enemies of Israel came against us (cf. Esther 4:3; II Chronicles 20:3) and our survival was on the line. So it is on Yom Kippur, when it is believed that our individual fate hangs in the balance. As believers we can certainly fast as an expression of repentance and as an intensification of prayer. But there is another reason to fast on Yom Kippur. That reason is intercession. When Ezra wanted to pray for the people leaving Babylon he called a fast (Ezra 8:21). When Esther was about to take a big risk she asked the community to pray for her, accompanied by fasting (Esther 4:16). Daniel fasted as he prayed on behalf of the exiled Jewish nation (Daniel 9:3). no 39:09 http://www.graftedin.com/images/Parashot/07ChaggimYomKippur.pdf Thu, 09 Oct 2008 09:01:43 -0600 yom-kippur-day-of-atonement-part-f Torah Teacher Ariel ben-Lyman With the arrival of Yom Kippur, comes another one of the central aspects of our relationship with our Holy God: atonement. Why is atonement so important to HaShem? 12. Leviticus 18:5 - Torah Observance Equals Eternal Life? "You are to observe my laws and rulings; if a person does them, he will have life through them; I am ADONAI." (Leviticus 18:5) " Moshe spoke of the righteousness that is grounded in trust, in Vayikra 18:5, "That the person who does these things will attain life through them." Rashi (quoting the Sifra) comments: "It refers to the world to come; for if you say it refers to this world, doesn't everyone die sooner or later?" I understand the Torah then to be talking about eternal life. "That many Christians don't believe that the Torah teaches eternal life through the Teachings of the Mitzvot is irrelevant! If they have made a serious error in their theology, they must answer to HaShem for misunderstanding His Torah. Why do we become so "caught up in the middle" over false teaching? Is it because of the fence that we have built around Torah, that we defend it so fervently? In any case, they are wrong about Torah.... it is to be kept, not disregarded. It is the goal of the Torah to lead its followers to the righteousness grounded in trust. But have you ever stopped to think that they (the minim) may have understood a central part that our people, the Jewish community, miss? "The lesson in logic goes like this: the person who practices "the righteousness grounded in the Torah will necessarily have the trust in Yeshua the Messiah that the B'rit Chadashah proclaims. Why? Because legalism is the exact opposite of trust! The heresy of legalism, when applied to the Torah, says that anyone who does these things, that is, anyone who mechanically follows the rules for Shabbat, kashrut, etc., will attain life through them, will be saved, will enter the Kingdom of HaShem, will obtain eternal life. No need to trust HaShem, just obey the rules! The problem with this simplistic ladder to Heaven is that legalism conveniently ignores the "rule" that trust must underlie all rules following which HaShem finds acceptable. But trust necessarily converts mere rule-following into something altogether different, in fact, into its opposite, genuine faithfulness to HaShem. Therefore, "legalistic obedience to Torah commands" as well as "ethnic-driven corporate identity" (that is, "works of the Law" as expressed by a rabbinical conversion policy for Gentiles wishing to enter into Isra'el) is actually disobedience to the Torah! Sha'ul clearly taught in Galatians that "circumcision" (often used by the Apostle as shorthand for "proselyte conversion") as a prerequisite for covenant inclusion runs contrary to the genuine Good News of Yeshua, and consequently sets itself at odds with God's True Torah. "Now here's the sad truth! The evidence that non-Messianic Jews "have not submitted themselves to HaShem's way of making people righteous", which itself shows that their "zeal for HaShem" is "not based on correct understanding", is that they have not grasped the central point of the Torah and acted on it. Had they seen that trust in HaShem - as opposed to "being born Jewish", self-effort, legalism, and mechanical obedience to the rules - is the route to the righteousness which the Torah itself not only requires but offers, then they would see that, "the goal at which the Torah aims is [acknowledging and trusting in] the Messiah, who offers [on the ground of this trusting the very] righteousness (they are seeking). They would see that the righteousness, which the Torah offers, is offered through him and only through him. They would also see that he offers it to everyone who trusts - to them and to the Goyim as well, without having to convert to Judaism first!" no 33:18 http://www.graftedin.com/images/Parashot/07ChaggimYomKippur.pdf Thu, 09 Oct 2008 09:01:26 -0600 yom-kippur-day-of-atonement-part-e Torah Teacher Ariel ben-Lyman With the arrival of Yom Kippur, comes another one of the central aspects of our relationship with our Holy God: atonement. Why is atonement so important to HaShem? 11. Yeshua’s Bloody Atonement Sacrifice and Leviticus 17:11 In an attempt to continue explain the matter, we need to understand the plans and purposes of HaShem as expressed in the whole of the Torah. From our vantage point and using twentieth century hindsight, it makes perfect sense to send the Messiah to atone for our sinful nature. After all, if God left things in the hands of mankind, each individual man would have to atone for his own personal sins and consequently every man would eventually have to die for such a payment. But what does the Torah say? "Here is how it works: it was through one individual that sin entered into the world, and through sin, death; and in this way death passed through to the whole human race, inasmuch as everyone sinned." (Romans 5:12) With the entrance of sin came the punishment for sin–death. So we see that HaShem is perfectly righteous when he says that the wages for our sin is death; every man does deserve to die. But here is where the mercy of HaShem comes in! He has lovingly provided a means by which mankind can redeem himself. In the period of the TaNaKH, the sacrificial system was that means! Even though it pointed towards something greater, it was authentically God’s solution. No Jew living in that time period was able to circumvent this system, and remain officially within the community. If we take HaShem seriously, them we will accept his provision–no matter what means, or how temporal that provision is! This is our first lesson in "Torah logic". In summary then, the sacrificial system was not designed to bring the participant to the goal, namely a purged conscience and salvation of the individual. Sacrifices were for dealing with sin in the flesh. Only genuine faith in the Promised One could move God’s heart to reckon to one’s account “righteousness” as was done for Avraham. The Torah was weak in that it could not bring to the goal of salvation the heart of an individual. Only the Spirit’s supernatural work could—and always will be able to—do that. There is only ONE path to positional righteousness. There is only ONE way to attain lasting salvation. Thus we see that the covenant spoken about by the prophet Jeremiah is surely a superior system. When HaShem says that he will remember our sins no more, that’s something to rejoice about! Why would anyone want to attempt to revert back to the former system, if it were possible? Unfortunately, today, many of my brothers according to the flesh are doing something similar to this. When a person rejects Yeshua HaMashiach as the final atonement for their sin, they are really rejecting the One who sent the Messiah in the first place! In other words, to reject Yeshua is to reject HaShem! This is where the corporate blindness of my people lies. no 50:04 http://www.graftedin.com/images/Parashot/07ChaggimYomKippur.pdf Thu, 09 Oct 2008 09:01:10 -0600 yom-kippur-day-of-atonement-part-d Torah Teacher Ariel ben-Lyman With the arrival of Yom Kippur, comes another one of the central aspects of our relationship with our Holy God: atonement. Why is atonement so important to HaShem? 9. Talmudic Quotes The ancient Rabbis agreed that sacrifice without true repentance invalidates the sacrifice itself! The Talmud in Tractate Yoma clearly teaches this: The Master has said: Because it is written [Ex. xxxiv. 7]: "He will clear of sins," how is it to be understood? That is as we have learned in the following Boraitha: R. Elazar said: We cannot say it means, He clears of sins, because it is written further, "by no means" does He clear. We cannot say, He does not, because it is written "clear of sins." We must therefore explain the verse: He clears of sins those who do penance; and does not, those who are not penitent. 10. Scriptural Quotes This concept of intentional and unintentional sin and of penitence and rebellion is touched upon in the Torah at Sefer B’midbar (the Book of Numbers): Version: KJV Num 15:26 - Num 15:36 26. And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people [were] in ignorance. 27. And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. 28. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him; and it shall be forgiven him. 29. Ye shall have one law for him that sinneth through ignorance, [both for] him that is born among the children of Israel, and for the stranger that sojourneth among them. 30. But the soul that doeth [ought] presumptuously, [whether he be] born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people. 31. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity [shall be] upon him. In chapter 16 of our portion, we find the divine instructions for the sacred day of assembly known as Yom Kippur. HaShem has very explicit and important details that he expects Aharon the cohen gadol (high priest) to carry out. To be sure, as we shall find out, they had a very significant and far-reaching impact not just on the physical offspring of Avraham, but as the fullness of God's timetable would demonstrate, on the rest of humanity as well. no 44:32 http://www.graftedin.com/images/Parashot/07ChaggimYomKippur.pdf Thu, 09 Oct 2008 09:00:53 -0600 yom-kippur-day-of-atonement-part-c Torah Teacher Ariel ben-Lyman With the arrival of Yom Kippur, comes another one of the central aspects of our relationship with our Holy God: atonement. Why is atonement so important to HaShem? 7. Apologetics – Part One Let us turn now to a discussion of the expiatory offerings and their bearing on Jews and Christians today. To be sure, this will be the central topic of my commentary. For the sake of this next apologetic section I would like to create two imaginary groups: the Missionary and the Anti-missionary. In reality both of these groups really exist but my commentary will of necessity be structuring their respective arguments for my readers. I would like to start by citing some somewhat “standard answers” to a few “Christian” objections, here presented as the “missionaries”, concerning the sacrifices and atonement. A sample missionary question will appear first with a “standard Jewish” answer, here read as the “anti-missionaries”, following. Later in the commentary I will take my own shot at refuting the “standard” anti-missionary answers. Q: How do Jews obtain forgiveness without sacrifices? A: Forgiveness is obtained through repentance, prayer and good deeds. In Jewish practice, prayer has taken the place of sacrifices. In accordance with the words of Hosea, we render instead of bullocks the offering of our lips (Hosea 14:3) (please note: the KJV translates this somewhat differently). While dedicating the Temple, King Solomon also indicated that prayer can be used to obtain forgiveness (I Kings 8:46-50). Our prayer services are in many ways designed to parallel the sacrificial practices. For example, we have an extra service on Shabbat, to parallel the extra Shabbat offering. Q: But isn't a blood sacrifice required in order to obtain forgiveness? A: No. Although animal sacrifice is one means of obtaining forgiveness, there are non-animal offerings as well, and there are other means for obtaining forgiveness that do not involve sacrifices at all. The passage that people ordinarily cite for the notion that blood is required is Leviticus 17:11: "For the soul of the flesh is in the blood and I have assigned it for you upon the altar to provide atonement for your souls; for it is the blood that atones for the soul." But the passage that this verse comes from is not about atonement; it is about dietary laws, and the passage says only that blood is used to obtain atonement; not that blood is the only means for obtaining atonement. Leviticus 17:10-12 could be paraphrased as "Don't eat blood, because blood is used in atonement rituals; therefore, don't eat blood." 8. Apologetics – Part Two Now I would like to supply some Messianic answers to these issues posed by my imaginary missionary and his imaginary anti-missionary opponent. This time the question could feasibly be posed by either a missionary or an anti-missionary, but the answers are definitely my [missionary] answer. Q: Is there atonement without the sacrifices? And if there is atonement, is such atonement offered for both intentional and unintentional sins? Let us now turn to a discussion about the efficacy of the animal sacrifices themselves, comparing popular Christian theology against the Torah. For this section I will provide the readers with an extended quote from a work by Walter C. Kaiser, Jr. His book ‘Toward Rediscovering The Old Testament’ has proven to be invaluable in helping to uncover the truth behind this crucial topic of discussion. 8.1 Were the Old Testament sacrifices personally and objectively effective? Some anti-missionaries would readily disagree with my above statement about Yom Kippur, teaching that there is no atonement for intentional sins. A well-known anti-missionary organization by the name of Jews for Judaism agrees with the notion of atonement for intentional and unintentional sins, but the means of such atonement is radically different than the accepted missionary approach. no 39:06 http://www.graftedin.com/images/Parashot/07ChaggimYomKippur.pdf Thu, 09 Oct 2008 09:00:38 -0600 yom-kippur-day-of-atonement-part-b Torah Teacher Ariel ben-Lyman With the arrival of Yom Kippur, comes another one of the central aspects of our relationship with our Holy God: atonement. Why is atonement so important to HaShem? These five are the types of offerings introduced in the opening pages of Leviticus: 'Olah (Burnt Offering) – Lev. 1:1-17 Minchah (Grain Offering) – Lev. 2:1-16 Sh’lamim (Peace Offering) – Lev. 3:1-17 Chata’at (Sin Offering) – Lev. 4:1-35; 5:1-13 ‘Asham (Guilt Offering) – Lev. 5:14-26 The first three could easily be considered “freewill offerings”, brought before HaShem by anyone at various times in the life of anyone in the community. The last two were required to make restitution for various sins. Such korbanot (chata’at and ’asham) are referred to as “expiatory”. The expiatory korbanot shall occupy the bulk of the latter part of this commentary. no 54:20 http://www.graftedin.com/images/Parashot/07ChaggimYomKippur.pdf Thu, 09 Oct 2008 09:00:17 -0600 yom-kippur-day-of-atonement-part-a Torah Teacher Ariel ben-Lyman With the arrival of Yom Kippur, comes another one of the central aspects of our relationship with our Holy God: atonement. Why is atonement so important to HaShem? “ADONAI said to Moshe, “Tell the people of Isra’el: ‘The designated times of ADONAI which you are to proclaim as holy convocations are my designated times.” (Leviticus 23:1, 2) YOM KIPPUR “Day of Atonement” “ADONAI said to Moshe, “The tenth day of this seventh month is Yom-Kippur; you are to have a holy convocation, you are to deny yourselves, and you are to bring an offering made by fire to ADONAI. You are not to do any kind of work on that day, because it is Yom-Kippur, to make atonement for you before ADONAI your God.” (Leviticus 23:26-28) Contents: 1. Introduction 2. ‘Olah 3. Minchah 4. Sh'lamim 5. Chata'at 6. 'Asham 7. Apologetics - Part One 8. Apologetics - Part Two 9. Talmudic Quotes 10. Scriptural Quotes 11. Yeshua's Bloody Atonement Sacrifice and Leviticus 17:11 12. Leviticus 18:5 - Torah Observance Equals Eternal Life? 13. Conclusions 1. Introduction With the arrival of Yom Kippur, comes another one of the central aspects of our relationship with our Holy God: atonement. Why is atonement so important to HaShem? Apparently, ever since the incident in the Garden of Eden, mankind has carried within himself the sinful propensity of that first act of disobedience, and consequently, the sinful results as well. Our sin nature is in direct conflict with the holy nature of HaShem. As a result, we cannot fathom approaching him without first making some sort of restitution that would satisfy HaShem’s righteous requirement. His nature demands that there be atonement for sin, for indeed, sin cannot exist in his sight. The word kippur connotes “atonement” or “expiation”. Related to this word is the Hebrew word kapporet, which is what we call the cover to the Ark of the Covenant. It is a fitting connection, since the lid of the Ark (Mercy Seat) is where HaShem spoke to Moshe face to face. This was also where the blood of the atoning animal was offered once a year during Yom Kippur (Leviticus 16:14-16). Most students of the Bible have been taught that it was in this way the blood of the sacrifice "covered" the sin of the person bringing it. Popular Christian theology regularly teaches that this type of atonement only covers the sin; it doesn’t allow it to be completely erased. In a very true way, this practice was temporary, awaiting its fullness when Messiah arrived. We shall examine these details at length later on. You might ask, "If HaShem knew the temporal aspect of this sacrificial system, why did he institute it in the first place? Why not just send the Messiah from the beginning, and skip all of those elaborate "middle steps"? This is a good and valid question, not entirely unlike those that I hear from most non-Jewish believers and a few Jewish folks as well. In order to gain a fuller appreciation for the Yom Kippur rituals, we should do a short study on the other types of sacrifices that took place in and around the Mishkan of that time. I shall go backward in the book of Leviticus and briefly study these korbanot (offerings). no 27:21 http://www.graftedin.com/images/Parashot/53ParashahHaazinu.pdf PARASHAH: Ha’azinu (Hear)
ADDRESS: D’varim (Deuteronomy) 32:1-52
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Tue, 07 Oct 2008 21:38:09 -0600 53-parashat-haazinu-part-b Torah Teacher Ariel ben-Lyman "Hear, oh heavens, as I speak! Listen, earth, to the words from my mouth!" (Ha'azinu hashamayim va'adaberah vetishma ha'arets imrey-fi.) The Torah Standard - God’s Equity Among Jews and Gentiles As children of an all-loving God, we must realize that sin is unacceptable to HaShem. His righteous standard demands that a price must be paid in order to, as a child might say, “make the sin go away”. Sometimes we don’t think of it in those terms, but that is essentially what happens when atonement is made for sin. HaShem sees the sacrifice instead of the sin, and the punishment is meted out on the substitute. Am Yisra’el’s whoring attitude towards alien gods demanded a righteous verdict on the part of their covenant partner—HaShem! It has been stated that God blesses Isra’el directly, but uses the nations of the world to punish her indirectly; similarly, he punishes the nations of the world directly, but when it comes time to bless them, he indirectly uses Isra’el. To an extent, that is precisely what is happening in this chapter, as HaShem seeks to win back the affection of his children from idolatry, through the use of a “non-people” (vs. 21b). “But Ariel”, you may object today, “I don’t practice idolatry; I am not at all like the Jewish nation that I read about in the Torah. I follow God and his ways. I love him and would never consider falling into gross disobedience like some other people have done. How does any of what you’re telling me apply “practically”? The answer is this: I believe that the Torah teaches us that as believers, Jew and non-Jew, we all constitute the community of the “Called out Ones” (Ephesians chapter two). To use modern vernacular, “We’re all in this together”. The time for viewing the body as a disconnected unit with two families, ‘one as the church and the other as the synagogue’ is coming to an end. Indeed, it should have never been conceived! Historically, we Christians have had no problem identifying with Isra’el when it comes to the blessings. But when we see the hand of HaShem in their punishment, we turn a deaf ear to their cries. Yeshua our great sacrifice taught us to have genuine, heart-felt love for one another and that in this way, all of the world would know that we are his. The book of Romans, chapter 11 speaks about the time when HaShem shall finally look upon Isra’el as a sin-free nation (vs.25-27). The context of the chapter deals with the Gentile participation of that final atonement. Although it is true that Yeshua has already made provision for their sins to be atoned for, corporately they haven’t realized it yet! “How can I help?” If you are a Christian reading this today, you can play an active part in helping the Jews recognize their need for the Messiah Yeshua. Seek the guidance of the Holy Spirit (Ruach HaKodesh) carefully in prayer. Find out how your genuine love for the Jews can be effectively communicated to them personally. Get actively involved in studies that explain the current move of God for the Church to rediscover her Hebraic roots. Have an honest chat with a rabbi and ask him to explain to you his concerns for the Jewish Community. Remember, at this time of the year, many Jews worldwide are genuinely seeking the forgiveness of HaShem. He has already provided the forgiveness they seek, in the person and work of the Greatest Jew who ever lived—Yeshua HaMashiach! We the Church need to recognize the importance of our active involvement in their corporate salvation process. Lest we become too blind to our own sins, we also need to search within ourselves and determine to completely drive out the root of error that has sprung up over the last two thousand years or so. Yes, even the Church needs the mercy of HaShem as never before! If we fail to recognize our need for his “cleansing judgment” (1 Peter 4:17-19), we may find ourselves wondering, like so many Jewish people do today, “Why do bad things happen to good people?” The answer might just be found in verse fifty-one of our parashah: “You failed to demonstrate my holiness there among the people of Isra’el.” no 29:07 http://www.graftedin.com/images/Parashot/53ParashahHaazinu.pdf PARASHAH: Ha’azinu (Hear)
ADDRESS: D’varim (Deuteronomy) 32:1-52
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Tue, 07 Oct 2008 21:37:59 -0600 53-parashat-haazinu-part-a Torah Teacher Ariel ben-Lyman "Hear, oh heavens, as I speak! Listen, earth, to the words from my mouth!" (Ha'azinu hashamayim va'adaberah vetishma ha'arets imrey-fi.) “The Good News… and the Bad News” “Why”, we might ask, “does HaShem seem to constantly emphasize our shortcomings? Is he so enamored with how we will fail him that he fails to see the good in us? In the case of the Jewish People, was he so positive that they would forsake him and follow after false gods, that he needed to stand poised like an executioner, ready to bring down his blade in swift punishment?” Much as this may seem to be the case, fortunately, for our sake, it not true. HaShem is a God of undeserved-mercy and loving-compassion. Most accurately, Moshe predicted and expected how easily Am Yisra’el (the people of Isra’el) would fall into gross idolatry. It is simply amazing that he didn’t give up on them! The unexpected response from HaShem culminates in verse forty-three. Let’s see what the Torah has to teach us about the goodness of HaShem’s nature. If I were to conduct a paraphrased, verse-by verse overview, it would read something like this: Moshe proclaims, up front, the greatness of their God (vv. 3, 4) But within the people themselves lies defect (vs. 5, 6) HaShem takes unto himself this undeserving people (vs. 7-11) He alone provides for all of their needs (vs. 12-14) But their greed and lust overtake them (vs. 15-18) HaShem administers fatherly correction, to “woo” them back (vs. 19-25) Again, recognizing their defect, he compares them to their enemies (vs. 28-33) When HaShem’s judgment consequently comes upon those who hate him, his own people begin to consider him once again as the only source of all sustenance (vs. 34-42) This righteous judgment from HaShem elicits a proclamation from Moshe to the nations, “Sing out, you nations, about his people! For he will avenge the blood of his servants. He will render vengeance to his adversaries and make atonement for the land of his people” (vs. 43). As we can see, far from being cruel and unmerciful, HaShem desires to maintain a loving, lasting relationship with his children! The Torah clearly states that the problem is not found within HaShem or his righteous ways. Rather, the problem lies within us! This is repeated in the Apostolic Scriptures, in the book of Hebrews. It tells us in 8:7-8 that the New Covenant was necessary because of the fault that was within them—indeed the same one that is within us! We have an inherited defect, which causes us to lack wisdom. This lack of wisdom (of HaShem’s ways) brings us into conflict with his holiness, thereby leaving us hopeless to reach the goal that the Torah outlines for us. In our utter desperation we have no choice but to concede that he alone can make the necessary corrections in our sinful makeup. This correction is sometimes defined in the “judgment” of God. no 33:36 http://www.graftedin.com/images/Parashot/06ChaggimYomTruah.pdf Thu, 02 Oct 2008 21:04:14 -0600 yom-truahrosh-hashanah-day-of-the-awakening-tru-2 Torah Teacher Ariel ben-Lyman Yom T’ruah is another of the “designated meeting times” that the people of HaShem were to remember and meet on. The Torah instructs Am Yisra’el to commemorate this first day of the Hebrew month Tishrei with blasts from the shofar. Sa'adiah Gaon gives ten reasons for sounding the shofar on Rosh HaShanah. 1. Acknowledges God as Our King 2. Stirs Our Conscience 3. Reminds us of God's revelation at Sinai 4. Reminds us of the Prophets' warnings 5. Reminds us of the destruction of the Temple 6. Reminds us the ram offered by Abraham in place of his son Isaac 7. Reminds us to feel humble before God 8. Reminds us of the Day of Final Judgment 9. Foreshadows proclamation of freedom when exiled will return to Isra'el 10. Foreshadows inauguration of Gods reign of righteousness throughout the world SUMMARY The 'shofar,' the ram's horn trumpet, represents the spokesmen of HaShem the Almighty God of Isra’el; through whom His Spirit declares the Truth. It is a musical instrument of antiquity - of God's own making! 1 A 'divine shofar’ sounded at Sinai when the Creator of the mighty universe gave Isra’el His holy law - for all mankind! Blowing its earthly counterpart (the ram's horn) today, is declaring one's acceptance of God's eternal commandments and authority over us. 2 The shofar was, and still is, sounded on HaShem's High and Holy Days: i.e. the weekly Sabbath, the Feast of Trumpets, the Day of Atonement and in the day of the New Moon. Blowing it today is a reminder of the Everlasting Covenant between the Almighty God and His chosen people Isra’el. 3 The shofar was instrumental in triggering the Almighty's power when He demolished the walls of Jericho in the days of Joshua. Blowing it today is an act of living faith in the Almighty's ability to demolish the systems of this world, however high and mighty their ramparts may be. 4 The shofar will always herald victory in warfare, provided the people of the LORD are obedient to His law. Blowing it today is a call for divine assistance. 5 The shofar was sounded when king David brought the ark of the covenant back to Jerusalem. Blowing it today is a sign of our re-commitment to the Holy One of Isra’el. 6 The shofar was sounded when Solomon was anointed king of Isra’el. Blowing it today is a declaration of our loyalty to the King of Kings, Yeshua the Messiah, One who is wiser and greater than Solomon. 7 The shofar was sounded when the Temple was dedicated. Blowing it today is a call to worship. 8 The shofar was sounded when Isra’el’s exiles returned from captivity to rebuild the city of Jerusalem and the second Temple. Blowing it today is a symbol of the restoration of God's Truth. 9 The shofar was blown by the watchmen on Zion’s walls to warn the inhabitants of the sword of the enemy. Blowing it today is a signal to awake to the danger of Satanic attack. 10 The shofar was sounded by the watchmen and prophets of Isra’el to warn of sin. In like manner we must warn God's people else we will have blood on our hands! Blowing it today is a call to faith, repentance and obedience. 11 Before the end of this age, all humanity will hear the LORD Himself sound the Great shofar, the heavenly trumpet which will raise the dead. Blowing the ram's horn shofar today is a reminder that we are fast approaching that time. 12 Alas! Most people will not heed these warnings, even when they are backed by the Word of God. To them the shofar is an embarrassment and divine warnings only stir up contempt and anger. Do not let this happen to you, because that would be a disaster! For the fact is, the 'call of the shofar' signifies all that is dear to the God of Isra’el: truth, repentance, obedience, dedication, restoration, sanctification, warning, expectation, victory and resurrection from the dead! So in the future when you hear the 'call of the shofar' remember these things, humble yourself under the mighty hand of God and bless His holy Name. It may be that He will spare you in the fast-approaching Day of Judgment! no 21:39 http://www.graftedin.com/images/Parashot/06ChaggimYomTruah.pdf Thu, 02 Oct 2008 21:03:45 -0600 yom-truahrosh-hashanah-day-of-the-awakening-tru-1 Torah Teacher Ariel ben-Lyman Yom T’ruah is another of the “designated meeting times” that the people of HaShem were to remember and meet on. The Torah instructs Am Yisra’el to commemorate this first day of the Hebrew month Tishrei with blasts from the shofar. Names, Themes, and Hebrew Idioms associated with Rosh HaShanah: 1. Season of T’shuvah – this title, borrowed from the proximity of this particular feast to the Day of Atonement, suggest the attitude that is assumed during this most important time of the year. The Jewish nation as a whole wanted to spiritually prepare their hearts to meet their Creator on the Day of Atonement, hence the title given to the entire time period. As believers in Messiah, we already recognize the significance of his effectual blood sacrifice, thus we too can appreciate the state of mind that the Nation of Isra’el was trying to reach. Because many Jewish people as of yet do not have a personal relationship with Yeshua, I feel that their attitude during this time is appropriate, as, according to rabbinical belief, the Messiah could come to vindicate his chosen people during this season. 2. Rosh HaShanah – as previously stated, this day is recognized and celebrated as the head of the Jewish Calendar year. 3. Yom T’ruah – because the Torah explicitly commanded Am Yisra’el to sound the shofar on this day, it is called by this name. In Hebrew thought, a shofar is used to sound an “awakening blast” to the listener. Sometimes the call was to assemble, while at other times, the call was to war. In the case of the latter, usually a trumpet was used, instead of the traditional ram’s horn. At any rate, the Chazal (Sages of Antiquity) taught that the sound that the shofar made during this time period was to awaken the sleeping sinner from his spiritual slumber, and challenge him to make t’shuvah, repentance, unto the LORD his God. Because of this, Yom T’ruah is better translated as “Day of the Awakening Blast”. A spiritual call to assembly was what the writer of the New Covenant had in mind, when he penned the famous words in 1 Thessalonians 4:13-17. That quite a few believing Gentiles and Messianic Jews (myself included) teach that our Messiah could return on or around this season, is no small secret. We would do well to study this feast more in our non-Jewish Church settings. 4. Yom haDin – translates as “The Day of Judgment”. On this day, the rabbis believed that three great books in heaven were opened, and HaShem the Almighty Judge would weigh each man’s worth (Talmud, Rosh HaShanah 6b). During this time period, all of the dead was raised to face the Ancient of Days, linking this day also to the great time period of resurrection. This is quite possibly the time period that Dani’el was referring to in Chapter 7, verse 10, of his book. Also the apocalyptic author John made references to books in Revelation 20:12-15. 5. Chevlai shel Mashiach – translated as “the Birthpangs of the Messiah”. This final theme associated with Yom T’ruah is a much-repeated one throughout the Torah, especially in the prophets. The idea that one day there would be a great time of trouble on the earth, focusing primarily on the Nation of Isra’el as a people, is a major theme even in some New Covenant passages. Perhaps the most well known passage comes from the book of Jeremiah. In 30:4-7, the prophet speaks of the coming time of dread and terror as likened to a woman in the pains of childbirth. In other words, the Torah suggests that one day, most likely before the Messiah returns, the peoples of the world, and the Nation of Isra’el in particular will have to suffer a horrendous time of “birthing”. This “birthing” is necessary for the Messiah to be “born”. The language here can be confusing if you fail to remember that this is very figurative writing here. The authors employ heavy uses of real life images to convey what they are seeing in the Spirit. We know that Messiah was already born once. Yet, in a spiritual sense, the Torah teaches that all of creation is still waiting for him to be “born”. For in this second “birth”, the new heavens and the new earth will finally come forth also. no 34:05 http://www.graftedin.com/images/Parashot/06ChaggimYomTruah.pdf Thu, 02 Oct 2008 21:02:59 -0600 yom-truahrosh-hashanah-day-of-the-awakening-tru Torah Teacher Ariel ben-Lyman Yom T’ruah is another of the “designated meeting times” that the people of HaShem were to remember and meet on. The Torah instructs Am Yisra’el to commemorate this first day of the Hebrew month Tishrei with blasts from the shofar. “Day of the Awakening Trumpet Blast” “ADONAI said to Moshe, “Tell the people of Isra’el, ‘In the seventh month, the first of the month is to be for you a day of complete rest for remembering, a holy convocation announced with blasts on the shofar. Do not do any kind of ordinary work, and bring an offering made by fire to ADONAI.’” (Leviticus 23:23-25) Contents: Part One – A Ram’s Horn vs. a Metal Trumpet Part Two – Yom T’ruah Part Three – The Sounds of the Shofar on Rosh HaShanah Part Four – The Shofar and Spiritual Warfare In the seventh month, on the first day of the month…a sacred occasion commemorated with loud blasts. Note the same system of dating in verse 5 above and subsequently in verses 27, 33, and 39. Hebrew zikhron teru’ah means literally “commemoration by blasting” the shofar. The same designation of this occasion occurs in Numbers 29:1. The sounding of horns had various functions in ancient Isra'el, as well as elsewhere in the ancient Near East. Usually, it was a method of assembling the people before moving on to a new location or of mustering troops for battle. There were cultic uses as well. Horns were blasted when sacrifices were offered, and they were used by Temple musicians. In our text, the horn was blasted to announce the forthcoming pilgrimage festival, which occurred two weeks after the first day of the month. Thus we read in Psalms [sic] 81:4 literally, “Blow the horn on the New Moon,/on the full moon for the day of our pilgrimage festival.” Chapter 23 presents this occasion as a day of rest and of sacred assembly. It is not conceived of as a New Year at this stage, but, rather, as an occasion preliminary to the Sukkot festival.” Notice carefully, the pasuk from the book of Psalms, “Blow the horn…” The careful student will go back and check the Hebrew of this verse and notice that the word rendered “horn” is in fact “shofar:” “Tik-u va-chodesh shofar ba-keseh, l’yom chageynu.” ...although the text in Leviticus merely recognizes that an awakening sound is to be made, without clear reference as to whether we use a ram’s horn or a man-made trumpet (chatsots’rah?), we may safely state that the psalmist must have envisioned a shofar being used to announce both the new month (for so the text directly states “va-chodesh”), as well as the festival of Yom T’ruah (for so the text directly states “l’yom chageynu”), even though the text in Leviticus 23 does not explicitly mention the shofar, and even though the psalmist may have been speaking with poetic license. To state it plainly, the Hebrew of Leviticus 23:24 and Numbers 29:1 omit the word “shofar,” however, Psalm 81:4 adds it. (FYI: the LXX inserts the Greek word salpinx at Lev. 23:24, and keras at Ps. 81:3) Rosh Hashanah is the Jewish New Year. In fact, Judaism has four "new years" which mark various legal "years", much like 1 January marks the "New Year" of the Gregorian calendar. Rosh Hashanah is the new year for people, animals and legal contracts. The Mishnah also sets this day aside as the new year for calculating calendar years and sabbatical (shemitta) and jubilee (yovel) years. Adding extra months keeps the calendar in line with the solar seasons, but the true length of a lunation is 29.53 days, not 29.5, and the true length of an astronomical lunar year is 354.367 days, not 354. This means that every few years an extra day has also to be added at the end of the year to keep in line with the true astronomical lunar year. It also means that before the Exodus, the lunar calendar had fallen behind the true astronomical lunar year by about 1 day every 3 years and the new year did not always start at a new moon. However, after the Exodus the new lunar calendar had to come into line with the astronomical lunar year so that the extra months would then bring the lunar year into line with the solar year. That meant the calendar had to advance 10 days to start the new year following the Exodus at a new moon. no 1:01:58 http://www.graftedin.com/images/Parashot/52ParashahVayelekh.pdf PARASHAH: Vayelekh (He went)
ADDRESS: D’varim (Deuteronomy) 31:1-30
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Thu, 02 Oct 2008 21:07:24 -0600 52-parashat-vayelekh-part-b Torah Teacher Ariel ben-Lyman “Moshe went and spoke the following words to all Isra'el." (Vayelekh Moshe vayedaber et-hadevarim ha'eleh el-kol-Yisra'el.) True, the Torah does posses a sort of “conscious-raising” role with regard to sin, as correctly stated by Guzik and as correctly noted by Stern in Romans chapter 7, but, given the immediate context of the following complimentary verses , it seems more likely that this is not the Apostle’s intended meaning here. Instead, Tim Hegg seems to uncover Sha'ul’s true, “positive” intentions with his well-written comment to his Galatians study, quoted at length here: The language of our present verse would indicate that we should read it positively, not negatively. "Why the Torah? It was given (added to the revelation already given in the Abrahamic covenant) to reveal the divine method of dealing with transgressions,” i.e., “for the sake of transgressions.” Already prejudiced against the Torah, the typical Christian exegesis misses the fact that a great deal of the Torah centers upon the Tabernacle/Temple, priesthood, and sacrifices. How were the covenant members to deal with the inevitable presence of sin in their personal and corporate lives? The Torah gives the answer: by repentance and acceptance of God’s gracious gift of forgiveness through the payment of a just penalty exemplified in the sacrifice. It was the Torah that revealed in clear detail the method which God had provided for transgression, and it was this method—the sacrificial system and priesthood that pointed to Messiah, the ultimate sacrifice and means of eternal forgiveness. Thus Paul adds: "until the seed would come to whom the promise had been made.” In the Greek, this clause follows second, immediately after "it was added because of transgressions.” The ESV has the order correct: "Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary.” The Torah was given in order to reveal God’s gracious manner of dealing with transgressions, i.e., through the death of an innocent substitute. Paul therefore immediately makes this point by adding, "until the seed would come…." Here, as often, the word “until” (a[cri, achri; Hebrew d;a, ’ad) has the primary meaning of "marker of continuous extent of time up to a point, until.” The point is that the revelation of the Torah regarding how God provides redemption in the face of transgressions has its focal point in Yeshua. Once Yeshua had come and offered Himself as God's eternal sacrifice, the ultimate revelation to which the sacrifices pointed had been given. This is Paul's consistent perspective: the Torah leads to Yeshua (cf. Ro 10:4 and the continuing context of Gal 3). The Torah will always serve to remind us that we all fall short of the goal when we try to accomplish things our own way. By reminding us of our shortcomings, the purpose of HaShem is accomplished—we fall desperately into his means of provision for our sin! When we then accept HaShem on his terms and his terms only, we have no choice but to accept his Messiah! This is not legalism, too harsh thinking, or even “narrow-mindedness”. This is pure LOVE! Had it not been for Yeshua providing the only way back to the Father, we would all be without hope! Think about it: a man only accepts the hand of his rescuer, once he realizes he is drowning, and cannot save himself! Yeshua is the one who is reaching out his hand to rescue the drowning man! Unless the man realizes he is in need of Yeshua, he won’t reach out to accept him. The Torah helps man to see his need for a Savior! no 35:26 http://www.graftedin.com/images/Parashot/52ParashahVayelekh.pdf PARASHAH: Vayelekh (He went)
ADDRESS: D’varim (Deuteronomy) 31:1-30
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Thu, 02 Oct 2008 21:07:13 -0600 52-parashat-vayelekh-part-a Torah Teacher Ariel ben-Lyman “Moshe went and spoke the following words to all Isra'el." (Vayelekh Moshe vayedaber et-hadevarim ha'eleh el-kol-Yisra'el.) In order to understand why HaShem uses Moshe to point out the downfalls of the people, we must read what it says in verses 24-29 again carefully. I won’t quote it all here; I want you to read it for yourself. Allow me to use material from a previous commentary that I’ve written to explain it to you: Prior to coming to faith, the Torah served as a reminder of sin (Romans 7:7-12). This is not the only function of Torah, but it is a primary one. After coming into a relationship with HaShem, through His Son Yeshua (Jesus), the [person] underwent a change in relationship to the Torah. The Avrahamic Covenant became for him or her, a “promise of inheritance”. An “inheritance” of what? Of “eternal life”, through trusting faithfulness. It became their “proof of ownership” so-to-say. It still reminded him or her of their sin. However, because we now constitute the Righteousness of HaShem (2 Corinthians 5:17-21; Ephesians 2:1-10), we are now free to pursue following HaShem without the threat of death for disobedience! “For through the law I died to the law so that I might live for God.” What does he mean that he “died to the Law?” Is he dead to any responsibility to uphold and follow the injunctions of the Torah? Is he free to chart his own course apart from God’s objective instructions as outlined in the pages of the Five Books of Moshe? Allow me to pull a few comments from my Exegeting Galatians commentary: Comments: At first blush this verse seems to spell the end of any Torah relevance for the apostle. But a careful reading will reveal its true meaning. The verse starts out with the word “for” (Greek=gar) a conjunction indicating that it is linked to a previous argument. In this case, Paul’s “for” represents an answer to the “if” clause introduced in [Galatians 2] verse 17 ("If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners..."). The key to understanding verse 19 is in answering exactly how we as individuals in verse 17 come to be made aware that “we ourselves are sinners”). Prior to his salvation experience Sha'ul was blinded to his true condition: dead in trespasses and sin. However, now that the Spirit has taken up residence within him, via the sacrificial death of Yeshua, he can look back to how the Torah played a part in bringing him to this newfound revelation about himself. The Torah, working in concert with the Spirit of God, revealed sin for what it was: violation of God’s righteous standard. Thus, through the Torah—that is, through its proper function of revealing and condemning sin, the individual is brought to the goal of the Torah, namely the revelation of the Messiah himself. Once faced with the choice to remain in sin or be set free by the power of the Blood, Paul confesses that he “died” to his old self and was consequently made alive in the newness that is accredited to those who choose life! But Paul says that he died to Torah. What does he mean by such a statement? Are we to assume that in Yeshua Paul is now somehow dead to obedience to the Torah? May it never be! Simply put, he now realizes that his new life in the Spirit is a life to be lived without the fear of being condemned as a sinner by the very Torah he previously thought he was upholding! The Torah has a properly installed built-in function of sentencing sinners to become the object of HaShem’s punishment and ultimate rejection, a rejection that will result in death if the person never choose the Messiah of life. Paul is teaching the Galatians that his choice of Yeshua is to be understood as a death of self and the former life that Torah condemned in favor of a new life of serving God through the Spirit, a choice brought on by the revelation of Messiah found within the very pages of the Torah itself! Such freedom in Messiah does not liberate one from Torah, rather, such freedom liberates one to be able to walk into Torah as properly assisted and seen from God’s perspective! no 43:05 http://www.graftedin.com/images/Parashot/51ParashahNitzavim.pdf PARASHAH: Nitzavim (Standing)
ADDRESS: D'varim (Deuteronomy) 29:9(10)-30:20
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Sun, 21 Sep 2008 18:43:19 -0600 51-parashat-nitzavim Torah Teacher Ariel ben-Lyman “Today you are standing, all of you, before ADONAI your God—your heads, your tribes, your leaders and your officers..." (Atem nitzavim hayom kulechem lifney ADONAI Eloheychem rasheychem shivteychem zikneychem veshotreychem..) The “Scarlet Thread” of the Torah Here’s the meat of my commentary—pay attention: The Nation of Isra’el, as a whole failed to grasp the central concept of the teaching of Moshe, and consequently, the teaching of Rav Sha’ul. Moshe describes, in no uncertain terms, the availability of the grace of HaShem, when it comes to attaining “life”. Most assuredly, he presents before them, the option to choose “life” and “good”, or “death” and “evil” (30:15-20). In the verses quoted at the onset of my commentary, Moshe describes “IT” as not being too hard for them to grasp; he describes the “IT” as not being beyond their reach either! This important “IT” wasn’t in the sky, which was obviously out of their reach, providing them with a legitimate excuse for disobedience, had “IT” remained there. Likewise, the “IT” wasn’t beyond the [Mediterranean] sea, providing them once again with the same excuse for disobedience. “On the contrary,” says Moshe, “IT” was very close to them, in their mouths [!], even in their hearts (New Covenant feature again)—therefore, they could do “IT”! Whoever said that a person could not keep the Torah? Where does this idea come from that “IT” is too difficult? Or that “HaShem is asking too much of me”? But wait! What is the “IT”? Obviously (or maybe not so obviously), the “IT” that Moshe is referring to can only be the Torah! Or could it also be a hint (remez) of something even greater? Rav Sha’ul, I believe, supplies us with the answer. I need you, the reader, to recall the strange but true example that John used in Chapter 1, verses 1-14 of his Gospel. Here, John gives us a lesson in “Torah algebra”. In verse one, the Torah was with HaShem, yet, the Torah is HaShem (Torah=HaShem)! But in verse fourteen, John goes on to tell us that the Torah became a human being and lived with us (Torah=human being)! The rest of John’s account in that first chapter, explicitly states that Yeshua the Messiah is that human being! So, according to “Torah algebra”: If Torah=HaShem, and Torah=human being, then HaShem=human being! This is controversial indeed! No Jew, using normal modes of logic would accept this interpretation. But Rav Sha’ul was not using normal logic when he quoted the passage in Deuteronomy 30:11-14, and applied his rabbinical teaching tool called midrash on it! He was using heavenly logic. Yeshua the Messiah is undoubtedly the subject of Romans 10:5-8. Yet the rabbi identifies the “IT” of Deuteronomy with the Messiah! Why? Because of the truth that you and I already know about Yeshua, as explained earlier by John. Yeshua came from heaven! —He did not remain up there, out of our reach, providing us with some valid excuse for lack of faith, which leads to disobedience; nor is he “beyond the sea”, or to put it the way Sha’ul did, still “in Sh’ol”. The fact that Sha'ul doesn’t use the exact same wording as Moshe here, but opts for the example of Sh’ol (the place of the dead, i.e. hell), does not seriously alter the meaning of what Moshe meant. In fact, Sha’ul’s example takes the application a step further. For the Hebrew mind, if something was “beyond the sea”, it might as well have been “in Sh’ol”—for it was beyond the reach of normal human efforts to obtain! And in the case of Sh’ol, it was impossible! At any rate, Yeshua was not, and still is not beyond the reach of normal human efforts—for he has been raised (from Sh’ol) by the power of HaShem, and is now available for everyone who will trust! His life from the dead now produces life in all that obey and put their trust in him! These are the very same choices that Moshe was describing! no 56:27 http://www.graftedin.com/images/Parashot/50ParashahKiTavo.pdf PARASHAH: Ki Tavo (When you come)
ADDRESS: D’varim (Deuteronomy) 26:1-29:8
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Sun, 14 Sep 2008 20:31:41 -0600 50-parashat-ki-tavo-part-d Torah Teacher Ariel ben-Lyman "When you have come to the land ADONAI your God is giving you as your inheritance, taken possession of it and settled there..." (V'hayah ki tavo el-ha'arets asher ADONAI Eloheycha noteyn l'cha nachalah virishtah v'yashavta bah...) One Law for One Corporate People At this point in my commentary, it becomes painfully clear that I need to define whom the recipients of the blessing and the curses are, based on responsibility to the Torah. For it is indeed true that historic Gentile responsibility differs slightly from Jewish responsibility. The operative word is “historic”. Volumes could be said, but I will be brief. Historically, those identified as Corporate Isra'el were first given the task of showcasing God’s holiness and righteous standard in the earth (“…to the Jew first…”). To this end HaShem supplied them with his Written Word of holiness. The very same God expected them to accept and uphold this Torah in faith. So the Jews have been given Torah, and their responsibility and response to it should be a heart that is circumcised towards God. The corporate Gentiles are in a position to receive the very same Torah and grace demonstrated by believing Isra'el, by becoming partakers and fellow covenant-keepers, through their demonstration of the exact same biblical faith! Yeshua the Messiah came to inaugurate the covenant originally made with the offspring of Avraham (read Jeremiah 31:31-34). This covenant now includes Gentiles en masse, provided they continue in the very same trust that Isra'el was expected to demonstrate. Don’t get me wrong. God has always ‘included” the ger (a technical term referring to a non-Jew”). But Yeshua demonstrated the Father’s plan by reaching out to the disenfranchised Y’hudi (Jew) first, while sending his sh’li’chim (apostles) to the Gentiles afterwards. Are you following me? Failure to continue in genuine trusting faithfulness for either Jew or Gentile participants invited God to place them in a position that Sha’ul called “broken off”. In other words, natural branches (Jews) could be broken off because of lack of trust, and grafted-in branches (Gentiles) could also be broken off due to lack of trust (read Romans chapter 11)! Far from purporting that some “ethnic-driven” halakhah secured one’s place in the ‘olam haba (Age to Come), the native born Jew, the convert Jew, and the good old fashioned Gentiles all faced the same penalty for remorseless lack of faith: spiritual death. So we see that the Torah is the universal document for both peoples and it outlines God’s plan for all mankind, both Jews and Gentiles. To walk in disobedience and lack of trust is to invite God’s punishment and withholding of blessing. To belong to the family is to mentally, spiritually, and physically accept the family rules. To this end, both Jews and Gentiles are expected to practice Torah submissiveness within their hearts and within their communities. To submit to God is to desire and allow his Holy Spirit (Ruach HaKodesh) to continually mold a person’s life into the example of the Son of God, who vividly displayed a Torah-obedient and submissive life! This is the responsibility of a believer. To sum up my commentary this week: Blessings and curses are dependent upon the orientation of the individual’s heart, and his responsibility to the Torah of HaShem. To the Jew, the Torah spells out the consequences of failing to heed the instructions of HaShem, while attempting to be included in the covenant family. An uncircumcised heart is simply not acceptable in terms of Torah-based righteousness. For the Gentile, to be grafted into the family of HaShem one needs to place his unreserved trust in the Son of HaShem—just like any Jew—and then let God work in him the good work which was designed for him since creation (Ephesians 2:8-10). Everyone else who falls into the category of simply not being found in covenant relationship with HaShem, through his Son Yeshua, fails to receive covenant blessings, and is ultimately a candidate for destruction. God only deals within covenants. His Son freely offers a covenant with salvific benefits and all men are freely enjoined to participate! no 23:37 http://www.graftedin.com/images/Parashot/50ParashahKiTavo.pdf PARASHAH: Ki Tavo (When you come)
ADDRESS: D’varim (Deuteronomy) 26:1-29:8
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Sun, 14 Sep 2008 20:31:30 -0600 50-parashat-ki-tavo-part-c Torah Teacher Ariel ben-Lyman "When you have come to the land ADONAI your God is giving you as your inheritance, taken possession of it and settled there..." (V'hayah ki tavo el-ha'arets asher ADONAI Eloheycha noteyn l'cha nachalah virishtah v'yashavta bah...) “Trust and Obey for There’s No Other Way…” (Recalling the old, familiar Baptist tune…) Part One: Trust… Paul and James on Justification Some see a contradiction between Paul and James on the teaching of justification. Paul emphatically taught that a man is justified by faith apart from the deeds of the law while James argued that a man is justified by faith and works (James 2:14-26). Luther is such an individual who saw the two prophets' teachings to be in opposition. Insisting that Paul's view was correct, Luther belittled James's epistle, calling it an 'epistle of straw.' Such an approach to the two authors is not necessary. When the literary context of each other is examined it can be demonstrated that there is no contradiction. The key to understanding these two seemingly contradictory authors is to understand how each uses the terms justified, faith, and works. These words must be defined by their respective contexts. Paul emphasized that we are saved by faith in Yeshua, and not by our natural or achieved ethnic status. James emphasized that the kind of faith that results in salvation will necessarily produce works that show evidence of that faith. Paul was concerned about people adding anything to faith that they believe is meritorious for their salvation. James was concerned about people professing to have faith that is not really faith at all, but rather a lifeless mental-assent to Messiah. It seems that James was attacking the 1st century Jewish distortion of the Torah’s teaching on justification, wherein faith is some dead orthodoxy with no corresponding behavioral changes. Even Paul found it necessary to fight against this distortion of his teaching on justification (Romans 3:8; 6:1, 15). James pointed out that if a person has genuine salvific faith, works will follow after him showing evidence of that faith. Part Two: … and Obey Let us now examine what Ya’akov has to say about faith and works. Sanctification and holiness are near equivalents theologically. Both words in their various forms are translated from the same Hebrew root meaning to "cut" or "separate," and the Greek word hagiasmos aJgiasmovß, meaning "consecration." The core concept of holiness, then, is separation and consecration to God (Leviticus 11:44). In our culture sanctification has come to mean the pursuit of moral perfection. Although the latter is included in the Biblical concept of sanctification, it is a corollary to the idea of separation. Sanctification results in morality, but sanctification is not tantamount to morality. God is said to be holy because He is separate from creation and is morally pure in contradistinction to sin. A reading from James chapter 2 verses 14-26 appears as an overemphasis of actions as opposed to faith. In reality, a common understanding of these verses might give the reader the impression that works are more important than faith itself. Yet, Ya’akov’s audience, unlike Sha’ul’s, seemingly did not have a problem with an enforced conversion policy. Instead they had a problem with a dead faith that led them nowhere! So Ya’akov masterfully constructed a correct biblical theology that showed that genuine biblical trust ALWAYS leads an individual into genuine biblical actions! This is in complete harmony with what Sha’ul was teaching! Faith must not be substituted for good works, and good works should not be substituted for faith! Moreover, good works do not replace faith, nor does faith cancel out the performance of good works. To be straightforward: “Faith and good works go hand in hand! One without the other is incomplete and lacking of true biblical righteousness!” We therefore come to understand that for Paul, there was no bifurcation between “faith” and “faithfulness.” They are two sides of the same coin. One may therefore speak of either with the full assurance that the other exists. no 26:16 http://www.graftedin.com/images/Parashot/50ParashahKiTavo.pdf PARASHAH: Ki Tavo (When you come)
ADDRESS: D’varim (Deuteronomy) 26:1-29:8
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Sun, 14 Sep 2008 20:30:02 -0600 50-parashat-ki-tavo-part-b Torah Teacher Ariel ben-Lyman "When you have come to the land ADONAI your God is giving you as your inheritance, taken possession of it and settled there..." (V'hayah ki tavo el-ha'arets asher ADONAI Eloheycha noteyn l'cha nachalah virishtah v'yashavta bah...) Tochacha Chapter 28 contains what is known in Judaism as the ‘Tochacha’. We have encountered this before in Leviticus 26:14-46. Allow me to recall my notes from there for you: According to one online Hebrew-English dictionary, the origin word ‘tocheycha’ conveys a “reprimand.” Browns, Driver, Briggs defines this word as “rebuke, correction, reproof, punishment, chastisement.” By its context, since the source is the Holy One Himself, it conveys the purpose of “divine retribution.” Interesting by comparison, the Hebrew of this current perek (chapter) is written in the plural, addressing collective Isra'el. Its counterpart in D’varim 28, however, is written in the singular. The Gaon of Vilna explains that the difference conveyed by the listing in D’varim is that the Holy One, Blessed Be He, is addressing collective Isra'el, that is, each and every Jew that was present then and each and every Jew that will be born in the future. Indeed a quote from the JPS version of Parashat Nitzavim (D’varim 29:13, 14 [14, 15 in English Bibles]) gives the Gaon this impression: 29:13 But it is not with you alone that I am making this covenant and this dread oath. (V’lo itchem l’vadechem anochi koret et-hab’rit hazot ve'et-ha'alah hazot.) 29:14 I am making it both with those who are standing here with us today before God our Lord, and with those who are not [yet] here with us today. (Ki et-asher yesh’no poh imanu omed hayom lifney Adonai Eloheynu ve'et asher eynenu poh imanu hayom.) Rashi explains that the phrase "v’lo itchem l’vadchem" includes even "dorot ho’asidim l’hiyot" - generations that are destined to yet come into existence. Indeed, the Gemara (the commentary on the Mishnah) explains that the principal of communal responsibility - kol Yisroel areivim zeh bozeh - is rooted in Parashat Nitzavim. Thus, the collective nature of the Tochacha in particular, and K’nesset Yisra’el (Assembly of Isra'el) in general, includes any future member of B’nei Yisra’el (Sons of Isra'el) as well. Accordingly, the Gemara derives the concept of arvus (say “ar-voos”), “joint responsibility [of one Jew for another's performance of mitzvot]”, from the tochacha, which emphasizes the collective unit of B’nei Yisra’el. In this sense, Rav Yeruchum Perlow explains the view of the Bahag who counts the Tochacha and its blessings and curses among the 613 mitzvot. He suggests that the Bahag was not referring to the ceremony and ritual of the Tochacha, but rather to the mitzvah of arvus, which is rooted in the Tochacha itself. In the Hebraic mind, to accept the yoke of heaven (also spoken of as the yoke of the Kingdom) means to place one’s trust in HaShem. Additionally, to accept the yoke of the Torah means to be submissive to God’s Written Word. We know from spiritual hindsight that trust in HaShem and submissiveness to his Torah should result in trust in his Son Yeshua. Such trust is meant to be a safeguard against idolatry. Sadly, far too few believers actually avail themselves of the full measure of protection that the Ruach HaKodesh offers. If the historic Church would have kept the Written Word guarded (Heb: shamar) we might not have the penchant lust for Sun worship that is rife in Christianity. Conversely, if the historic Synagogue had not aligned herself against the newly formed Church, we might not have the lack of faith in Yeshua (Jesus) that we find in Rabbinic Judaism today. So what should a proper balance of trust and obedience look like? no 37:10 http://www.graftedin.com/images/Parashot/50ParashahKiTavo.pdf PARASHAH: Ki Tavo (When you come)
ADDRESS: D’varim (Deuteronomy) 26:1-29:8
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Sun, 14 Sep 2008 20:29:53 -0600 50-parashat-ki-tavo-part-a Torah Teacher Ariel ben-Lyman "When you have come to the land ADONAI your God is giving you as your inheritance, taken possession of it and settled there..." (V'hayah ki tavo el-ha'arets asher ADONAI Eloheycha noteyn l'cha nachalah virishtah v'yashavta bah...) Ki Tavo means, “When you come”. The opening p’sukim (verses) speak to Isra'el about taking of the first fruit of the ground and offering it to the LORD upon entering into the Land of Promise. To offer the first of the produce of the ground was to affirm and signify that the person was dedicating everything he has to the service of HaShem. What is more, this offering was a declaration of HaShem’s faithfulness that as he swore to our ancestors he has indeed performed: “We have come to the Land of Promise!” (see verse 4) The offering, like any other offering, was facilitated through the priest. This has always been HaShem’s pattern of worship, and it remains down to this day. All who carefully name the name of the LORD must approach him in the sacrificial intercession of his Only and Unique Son Yeshua. To approach him otherwise is to risk rejection and ultimately spiritual death. Thus, the pattern remains. Chapter 26 The crux of the parashah is found in chapter 26 verses 16-19 where we see that truly God and Isra'el are an inseparable covenant pair. Moshe informs his listeners that it is HaShem’s desire to have his covenant people intimately identify with him by becoming his “’Am S’gulah” (Treasured People), and by carefully upholding (establishing) his commandments. To be sure, Moshe describes in no uncertain terms, the condition in which the mitzvot are to be carried out: with all your heart and with all your soul (verse 17). So what is the problem with these instructions? Absolutely nothing! The man Moshe continues by stating that they, ‘Am Yisra’el (the People of Isra'el), have distinguished HaShem to be their only God, and to walk in his ways, while HaShem for his part has distinguished ‘Am Yisra’el to be his Treasured People, and to make them supreme over all the other nations on the earth. Don’t confuse this unique position. This special election is a display of God’s divine Will, and not a matter of “playing favorites”. In other words, Isra'el is singled out for a purpose: to showcase the holiness of HaShem to all the peoples of the earth, and to bring glory to the One and Only Creator of all mankind. We who live with the tension of believing in Yeshua’s faithful sacrifice while becoming submissive to the Torah of HaShem must understand that we have joined ourselves to this divine calling as well. I say “tension” because for the last 2000 years or so there has existed a great confusion over whether or not a believer should even attempt to become Torah submissive. The idea is really rather ludicrous when common sense is exercised. Of course a genuine child of God should be Torah submissive. It is rather cruel to imagine a God who would put a whole nation of people through the unnecessary judgment of wandering for 40 years in a barren wilderness for failing to perform his commandments, only to send his Son into the world to set all men free from these very same commandments! We need to understand the Torah from God’s eternal perspective. This Torah portion vividly details the curses associated with failure to obey the commandment of HaShem. However, in order to grasp the concepts contained within these next few chapters, the reader MUST understand true Torah obedience first! I cannot stress this issue too much here! If we are to live our lives in a manner that is pleasing to our Heavenly Abba, then we must understand and come to grips with the mitzvot and our heart’s attitude toward them. no 31:56 http://www.graftedin.com/images/Parashot/49ParashahKiTetze.pdf PARASHAH: Ki Tetze (When you go out)
ADDRESS: D’varim (Deuteronomy) 21:10-25:19
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Wed, 10 Sep 2008 20:23:20 -0600 49-parashat-ki-tetze-part-c Torah Teacher Ariel ben-Lyman "When you go out to war against your enemies, and ADONAI your God hands them over to you, and you take prisoners..." (Ki tetze lamilchamah al-oyveycha un'tano ADONAI Eloheycha b'yadecha v'shavita shivyo...) Conclusions: In its most normative sense of application, the Torah addresses the individual on a complete level (overview), yet leaves room for each individual and unique situation. Surely each unique situation needed addressing. That is why HaShem set into place certain mechanisms which would help deal with the fluidity of ever-changing community life among the followers of HaShem. Halakhah is meant to fit the times in which it is being applied. It is rightly called “the humanization of Scripture”. This gives it the feel of stability, based on the Scriptures from which it is derived, yet at the same time, room is allowed for individual and unique application on every level. Thus, our Torah portion forms the basis for our modern halakhic rulings today, as Yeshua proved to his first century listeners. I have heard some today attack halakhah on the basis that tradition has no merit in the lives of a believer in Yeshua. I have also heard the very Scriptures attacked on the basis of antiquity and out of date rulings. Yet there can exist harmony in the seemingly simplistic commands of the Torah of Moshe, when combined with the halakhic decisions that are derived from the Torah. To be sure, don’t we all as believers cite the very same Torah as evidence for our rulings? And yet, there exists great diversity among our ranks. Should this diversity give rise to disagreements and disunity? In my opinion, I think it should not. Rather than separate we believers from one another, the Scriptures and the halakhic decisions we derive from them, should be uniting us, especially in the eyesight of the disbelieving world in which we are surely being examined for our faith. Difficult issues to come to halakhic rulings on, such as marriage and divorce, should not discourage us from setting the example among all men, even as the Torah commands us to do. Far from becoming another statistic, as many believers have become (God help us!), we should be leading the way in our examples of what a loving couple, joined by God, should look like. Justice should not only exist as some noteworthy concept that can be pointed out in the lives of those who follow HaShem. Like HaShem, our justice should be an extension of who we are as believers in Messiah Yeshua. It should be a part of our make-up, internal and not merely outward in its appropriation and application. As is stated in Parashat Shof’tim “justice should be pursued!” no 42:14 http://www.graftedin.com/images/Parashot/49ParashahKiTetze.pdf PARASHAH: Ki Tetze (When you go out)
ADDRESS: D’varim (Deuteronomy) 21:10-25:19
READING DATE: Shabbat
AUTHOR: Torah Teacher Ariel ben-Lyman

]]> Wed, 10 Sep 2008 20:23:00 -0600 49-parashat-ki-tetze-part-b Torah Teacher Ariel ben-Lyman "When you go out to war against your enemies, and ADONAI your God hands them over to you, and you take prisoners..." (Ki tetze lamilchamah al-oyveycha un'tano ADONAI Eloheycha b'yadecha v'shavita shivyo...) QUESTION: “What is the Messianic Jewish position about remaining single. I've always heard that the rabbinical teaching is that a person is not truly a man until he has procreated. I am single and it looks like I may be remaining so. Does this mean that I'm less a man? Does God want everyone to marry? What about a homosexual person who foregoes all sexual activity in order to be faithful to the Lord? I'd be interested in your thoughts on these issues.” ANSWER: “I want you to read 1 Corinthians Chapter 7. In it you’ll find some very good instructions given to the married and unmarried alike. It is true that the rabbis had, and still have, a high view of marriage. The Talmud stresses this view. The unmarried person lives without joy, without blessing, and without good’ (Jeb. 62b); An unmarried man is not a man in the full sense; as it is said, Male and female created He them, and blessed them and called their name man (Gen. 5:2) (Ibid. 63a). A wife meant a home; hence the saying, A mans home is his wife (Joma I.I), and R. Jose said, Never have I called my wife by that word, but always my home (Shab. 118b). But don’t let all this scare you. Remember this is commentary on the Torah, not the authoritative Torah itself! These are men’s opinions. High remarks are made in the Torah, to the single individual who fully devotes himself to HaShem in his singleness! Pray about your potential mating. It is a very important decision to make! To be sure, the Torah designed it to be a lasting one. Now as far as the issue concerning homosexuality goes, the Torah is explicitly clear: this lifestyle is not pleasing to HaShem, and is thereby forbidden. In the TaNaKH the instances are told of pagan temple prostitution, by those women (and sometimes men) who had separated themselves unto the temple cult. This sanctification is where we get the Hebrew word kadosh from, meaning, set apart for a specific work. This separation was certainly not prescribed by the Torah of Moshe, and was not condoned by the Holy One! If you mean a homosexual turning from that lifestyle, and forgoing all further sexual activity in order to pursue faithfulness to HaShem, then let his t’shuvah (repentance) be true renounce his sin of homosexuality and turn to HaShem with a renewed heart! True biblical separation always agrees with the Will of HaShem, and accomplishes the purposes of HaShem. Because homosexuality is outside the pale of a biblically correct lifestyle, it is not sanctified or blessed, but rather condemned by the Torah. This Torah Teacher does not recommend such a lifestyle for anyone, but forgiveness through the shed blood of Messiah Yeshua has been