Sacrifices

God Ordained Sacrifice, the Torah Prescribed it, and the Jews and Gentiles of the earlier days performed it, what's the big deal anyway?

Yesterday, when I finished praying, I was sitting on my prayer mat while studying the Bible. I remember that I was reading from Shemot (Exodus) then came a mosquito with her intent of biting me. She succeeded; feeling itchy, I struck her to eternity. Kind of evil huh?

Then it came to me, is this has anything to do with Sacrifices offered in the Temple? Perhaps is it related to the Sacrifices at all? I came to a hypothesis; this has definitely something to do with Qorbanot (Sacrifices) or a parallel exists between this incident and the Qorbanot. Then I started to investigate.

The parallel I drew so far is this: If I do not strike the mosquito, she will caused me discomfort. If I 'sacrificed' her, she will 'save' me from discomfort. His could have a lesser parallel to the Sacrifice if we view it in a superficial way, but when we really truly comprehend about Qorbanot, this is pure nonsense.

However, some Sages do allude to my idea of a scape-goat. The offerings brought for Passover, Shavuot (the Giving of the Torah), and Sukkot obliged the presenter of the Offering to observe the whole process. It also requires of the owner to put his hand on the animal's head while resting his weight on it, connecting to it as an extension of himself. Then the animal will be killed in front of the presenter. A very unsettling thing indeed, however, when we truly think of it, that animal could be you, it has whatever you have and maybe the only difference is that it does not possess a human soul.

This serves as a reminder that life and death could be just a minute or even a split second apart. This is the reason why we need Sacrificial rite. After the Sacrifice is performed, some of the blood will be put in a vessel and been placed on the altar. Certain fats are burnt on the altar and part of the meats are given to the Cohen.

What does this mean then? The analogy is as below:

Blood

Represents the animal nature of man. In 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.'

What God Has Said about blood, we can it from this verse:

'Only flesh with the life thereof, which is the blood thereof, shall ye not eat.' Genesis 9.4,

Why we can't eat Blood? This is because Blood is the source of life. Then why is it atoning to the Human Soul? This is because blood is the source of Life that God Wants us to bring offering to Him. Life is Given by God to any living thing. It is not our right to eat Blood as Blood is almost equivalent to the Soul He Gave everyone. Therefore God Requires of it back and in doing so, we receives atonement.

However, one shouldn't be crazy about blood sacrifice as not only blood is atoning. Blood is only one of the way; there are various other ways for obtaining forgiveness from God. Also, one is not to wantonly destroy life to take of the blood. When the animals are slaughtered for Sacrificial purpose in the Temple, they are done humanely, and as painless as possible for the animals. There is a story told of Baal Shem Tov, he reprimanded his child because he plucked off a leaf from a tree they are resting under. He then proceeds to remind his son not to do unnecessary damage to life.

Fats

Fats often represents our desire as it is almost universal that fatty piece of meat is the most tantalising. This is why it represents the desire of the human nature. Why is it burnt? This is because this signifies the elevation of desires to a level appropriate in the Eyes of God. Desire, such as appetite, and lust should be elevated to a healthy level where control is crucial.

The Flesh

The sharing of the portions of the flesh to the Cohen that helped with the sacrifice remind us that all in this world is not ours. They are God's Possession and He Desire of us to share our wealth as well as our possessions. Nothing truly 'belongs' to us.

The above scenario is typical for Holiday offerings and there are still a lot of offerings I haven't covered.

The Esoteric Value

The most appropriate of all understanding came from the esoteric interpretation of this act of Sacrifice. If God Prescribe it, it means that it must have a reason instead of blatantly fulfilling the desire of primitive man as in Pagan rites (this is, very loosely, a RAMBAM's view). The Esoteric Tradition maintains that Sacrifice does what prayer cannot: elevating your spiritual aspect as well as your physical aspect.

You partake of your Sacrifice, and it became a part of you after digestion and assimilation. Isn't this as mundane as another eating of meal? However, it has something extra in it, your act of Sacrifice has made it Holy, and it is no difference in providing you the necessary nutrient but it provides a degree of Holiness in the meal you are eating. This is how it touches your physical; the essence of the meal.

In the Temple where Sacrifice is performed, it is the portal where every transformation begins. When Offerings are brought there, it will ascend to Heaven through that place. It is where Jacob has his dream about the Angel ascending and descending a ladder to Heaven. That is the place to Heaven, a portal. This is where the transformation of the physical to spiritual once a sacrifice is offered.

The Sages told of the Sacrifices are atoning to the Angels. As they are spiritual beings, they received all this back through the transformation of the physical to spiritual. Remember the Blood? This is where it goes; when the blood are offered, its life energy goes back to God, thus providing atonement for our Soul. You have elevated an animal to the Heavenly realm too, however this is usually viewed as cruelty to normal human. I understand their view as we cannot fully comprehend what is going on.

However, one must remember that it is not truly the Blood that atones for our soul. It is the doing of the deed of offering the Blood that provides atonement for the Soul. It is one of the Commandment for the Jews to keep. One cannot consume Blood because blood is used for atoning for the Soul. Says who? Says God.

The Blood just serves as a tool to help you in focusing. If one lacks the focus needed to bring the offering, he is not atoned. Forgiveness comes from repentance, not from slaughtering someone or something. It is also possible to atone for our sin through repentance without any of this and I am talking about true atonement.

In this time, the Jews still offered 'Sacrifice'. This is according to Hosea 14.3 which says thus:

'Take with you words, and return unto HaShem; say unto Him: “Forgive all iniquity, and accept that which is good; so will we render for bullocks the offering of our lips.”'

What is their Sacrifice? Their words of Prayer. The Jews are commanded to offer Sacrifices twice a day, once in the morning and once in the afternoon. Also, there will be a burning of leftover in the evening.

This is why they have three times of prayers nowadays. This is the basis of Noachides to pray three times a day too, corresponding to the two sacrifices and the burning of leftovers in the evening. However, we are lucky as Gentiles can offer Sacrifice wherever we want. I hope to get clarification from this, and the Laws pertaining to our Sacrifice. Any helpers?

Not just sacrifices we can offer. There are many offerings that we can offer, including Fruits and Wine. However, this is to be done on our 'altar'.

All he above concerns the Jews mostly and for us Gentiles, all this is unnecessary because we are not Commanded to offer Sacrifices to God Almighty. We are Commanded the Sheva Mitzvot, keeping them will ensure our salvation. However, we can always incorporate additional Mitzvot (Commandments) in our life to reap extra rewards if we want to.

As for my personal opinion, I studies this because I am waiting for the Third Temple to be built. When the Temple is built, Gentiles can bring the Burnt Offerings ('Olah) as a sign of submission to God. This is indeed a very spiritual deed; this is the reason I have such deep interest in clarifying this matter to Gentiles audience.

So the conclusion on the mosquito bite? Well, it just spark off all of this to be written... That's all.

Bible Study 101

Well, this is a Noachide's blog, for sure you will see some words promoting Noachism as the only righteous way among all other ways. Well, if you think so, you are wrong. I, myself, came a long way before I discovered the Covenant (Brit) we once had (and still have) with God Almighty. However, there exists a pretty saying from the Sages:

“When they (the nations) said that they have a Torah among them, do not believe it but if they (the nations) said that there is wisdom among them, believe it,”

How beautiful is Sages' word and how profound! Before this I have been wandering while searching the truth, and now I have found it! This is for me, however, how about all of you?

Also,

Malachi 1:11 כִּי מִמִּזְרַח-שֶׁמֶשׁ וְעַד-מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל-מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי-גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת:

Malachi 1:11

For from the rising of the sun even unto the going down of the same, My name is great among the nations; and in every place offerings are presented unto My name, even pure oblations; for My name is great among the nations, saith HaShem of hosts.

Now you might think what do I up to with this passage here, it is clear cut that the passage is saying that the Name of the Lord is Great among the nations. So what am I trying to bring up here?

Note that the Book of Malachi is written before the destruction of the Second Temple, does the Gentiles at that time know who is the Lord of Yisrael? Some yes and some no, however, as I bring it up, the majority of the Gentiles DO NOT KNOW who is the real God as that time.

Then what is HaShem Talking about in the above passage? What is He Trying to tell us?

Preceding this verse is The Lord Rebuking Yisrael offering impure oblations (sacrifices) to Him. Then God Continues to say that '...My Name us great among the nations... '. we should stop and have a think, what is God Saying will Surprise you.

God is Essentially saying this:

“Look at how does the Gentiles offers their offerings to their 'gods', it is with their heart and soul, and they are sincere with their offerings. Though they have side-tracked into idolatry, but deep down inside their heart, they know there is a King of Kings, the King of the whole Universe, which is none other than me,”

It means that, God Accepted our sinful offerings and libations, in spite of our fallen intellect! See how Merciful the Lord is! This is truly the Merciful God of All humankind!

This verse totally negates any separatist religion which claimed that they have the only way up to Heaven and all others are condemned to Hell. God Do Accepts our way!

However, the real way is to really study His Words and how He Wants us to serve Him. His Words are preserved in the Torah, the Ultimate Guidebook ever Made!

Anyway, I am here to expound Biblical Studies, how to actually study a Bible. What do I mean by Bible is the T'nach (Tenach or Tanach) . The T'nach is different from the Christians' Bible, and Christians' Bible are really meant for Christianity Studies. Obtaining a nice translation isn't that difficult either, one can choose from the Jewish Publication Society, Artscroll, the Stone Edition T'nach, and also various other Jewish Version of the Scripture. Why do I endorse Jewish writers? It is simply because they have been keeping faithful copies of the T'nach for Centuries, also they have been doing a nice job translating the Hebrew and Aramaic to English too. (Unbeknownst to many, a part of the Book of Daniel and the whole Book of Ezra is written in Aramaic). Also, the T'nach roughly parallels to the 'Old Testament' in the Christians' Bible though it is not the same.

Critical studies began when one truly looks through the verses in the Bible. One has to achieve a deep understanding of what the Bible trying to expound. The Language might be obscure and difficult, sometimes, you will not know what is God Trying to Tell you and what is the Writer trying to convey. This is when the Commentaries comes in. The classical Rabbinical Commentaries are the one I have been using. Well, why do I utilised those? It is simply because their explanation is logical, sound, and also the best one I can get. Besides, who knows the Texts better than them? They have been reading it for Centuries.

I have been quite impressed with what the Rabbis told us, their argument is fascinating but often been bent at iron-will by anti-Semitics.

This is the basis for the Oral Torah, the interpretation tradition of the Written Torah. The Rabbis told that God Gave to Moshe (Moses) the Written Torah and the Oral Torah alongside, being the Oral Torah is the interpretation of the Written Torah. What I know is that, God Gave him the Interpretation of the Law, not the whole Talmud. The Talmud has a traceable history back to its very beginning in 200 CE.

What I meant is that, in the Talmud, preserved the Tradition of Interpreting Laws Given to Moshe by God. The Oral Laws is then recorded in the Talmud alongside with some new interpretation of the Law based on the Way God Taught Moshe. This is why the Talmud is Divinely Inspired. However, the Talmud is not Revealed like the Torah.

Back to out Bible Study, well, start at the very basic first, read through and understand the texts literally, then only search for the deeper meaning and allusions after you have grasped the literal meaning.

However, in the Oral Law, this is stated:

Talmud Tractrate Sanhedrin 59a

Rabbi Yochanan said: A Gentile who studies Torah is liable for death as it says (Deuteronomy 33:4) "Moses commanded us Torah as a heritage." It is a heritage for us and not for them... Rabbi Meir would say: How do we know that even a Gentile who engages in the study of Torah is like a Jewish high priest? As it says (Leviticus 18:5) "Which man shall do [i.e. study] and by which he shall live [in the afterlife]." It does not say "priests, Levites, and Israelites" but "man".

The peculiarity starts here, why does God Would Disallowed the Gentiles to Study His Words? The answer is quite simple actually. What is Rabbi Yochanan refers to is the Idolaters or those Gentiles which are in 'not-a-good-intention' approaching the Torah and Rabbi Meir is referring to the Righteous Gentiles (Noachides) who studies the Torah Portions that are relevant to them.

However, none is punishable with death, these two are extreme examples which a middle-path is to be sought. The middle path is this; study only the portion that are relevant to us Gentiles. However, basing my opinion on Rabbi Markel, We Gentiles can study the whole T'nach to distinguish between what is allowed for us and what is not allowed. Whenever the Commandments are Commanded by HaShem to the Jews, the Gentiles should refrain from doing it. However, if a Noachide wish to observe some additional commandments as to gain extra rewards, they may so choose (except the observance of Shabbat and some other Commandments). This you have to verify with a Rabbi. If one so choose to accept upon them additional Commandments, one must observe every details of it, studying the portions of the Torah (both oral and written) concerning the Mitzvah (Commandment).

The best approach to Torah Studies? Read the Torah with diligence; I recommend that you ask questions concerning the Torah to the Rabbis. This will clarify your understanding and you can go on further. Better still, get a T'nach with commentaries in it (like Rashi's commentaries).

Personally, I have a Jewish Study Bible, published by Oxford University Press and featuring the Jewish Publication Society's Translation of the T'nach. It is presented in a secularised view and it features modern-day scholarship on the Bible. Part of it maybe blasphemy but it did provoke my thought on Torah Studies. It also features various commentaries on the T'nach by many commentators.

The Curse of Jeconiah

The Curse of Jeconiah

Jeremiah 22:29 כֹּה אָמַר יְהוָה כִּתְבוּ אֶת-הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לֹא-יִצְלַח בְּיָמָיו כִּי לֹא יִצְלַח מִזַּרְעוֹ אִישׁ יֹשֵׁב עַל-כִּסֵּא דָוִד וּמֹשֵׁל עוֹד בִּיהוּדָה:

Thus Said HaShem: Write ye this [man stripped of able-men] (or childless), a man that shall not have his days; for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Yehudah (Judah).

And earlier on...

Jeremiah 22:23 חַי-אָנִי נְאֻם-יְהוָה כִּי אִם-יִהְיֶה כָּנְיָהוּ בֶן-יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל-יַד יְמִינִי כִּי מִשָּׁם אֶתְּקֶנְךָּ:

As

I live, Said HaShem, though Coniah son of Jehoiakim, king of Yehudah (Judah), were the signet upon My right hand, I would tear you off even from there.

This is the infamous curse of Jeconiah. He has been Cursed by God for being a bad king when he is sitting in the throne of David and doing what is abominable in the sight of the King of kings.

However, if compared with Haggai 2:23,

In that day, Said HaShem of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, Said HaShem, and will make thee as a signet; for I Have Chosen thee, Said HaShem of hosts.

Zerubbabel is the descendant of Jeconiah. God, apparently, Has Established him back as the signet ring of Yehudah (Judah). However, firstly, one has to know the definition of a signet. A signet in the Hand of God means that certain someone can rule, as a king, but Zerubbabel is just a governor.

Due to his own effort Zerubbabel has gained favour in the Eyes of the Lord but as he is a governor, he never sits upon the throne of Yehudah, he is just a governor and the true ruling power is still Darius'. God Made this promise to Zerubbabel because he merits it himself, not through his grandfather's royal descend. Interestingly, God Said, 'write Jeconiah as stripped of able-man' (succession-less), which means that actually, Jeconiah is considered 'childless' and he will not have a succession on the throne of David and this is fulfilled.

So there you have it, his son being Governor of Yehudah but not a king. However, this implies that one of his seed did prosper but this he merits it himself, and none of Zerubbabel's seeds ascend the throne. Interestingly enough, the curse about the signet only applicable to Jeconiah but not his descendants.

The only verse that signifies God's Curse to his descendants is in Yirmiyahu (Jeremiah) 22.29, there God Made no mention of a Chotam (signet). However, God Brought this Chotam issue out to Zerubbabel, in a sense that, God is reminding him of something.

However, there is more:

"R. Johanan said: Exile atones for everything, for it is written, Thus saith the Lord, write ye this man childless, a man that shall not prosper in his days, for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah. (Jer. XXII, 30). Whereas after he [the king] was exiled, it is written, And the sons of Jechoniah, — the same is Assir — Shealtiel his son etc. (1 Chr. III, 17)³³. [He was called] Assir, (Imprisoned) because his mother conceived him in prison. Shealtiel, because God did not plant him in the way that others are planted. We know by tradition that a woman cannot conceive in a standing position. [yet she did conceive standing. Another interpretation: Shealtiel, because God obtained [of the Heavenly court] absolution from His oath.⁴ Zerubbabel [was so called] because he was sown in Babylon.

Footnotes

³³. I Ch. III, 17. Notwithstanding the curse that he should be childless and not prosper, after being exiled he was forgiven.

⁴. Which He had made, to punish Jeconiah with childlessness."

Sanhedrin 37b - 38a, Soncino Talmud Edition

My Commentary

If the literal meaning of the verse is to be taken upon, then yes, his curse of childlessness has been redeemed but his curse of without successions has not. He had never had a descendant on the throne of David ever again. There is a multitude facets in God's Words. As explained (Jeremiah 23.29) 'Is not My word like as fire? Saith HaShem; and like a hammer that breaketh the rock in pieces'. (See my previous posts)

Another interesting insight:

" . . . they made the Calf and deserved to be exterminated, and I would have thought that He would curse and destroy them, yet, no sooner had they repented, than the danger was averted, And the Lord repented of the evil (ib. XXXII, 14).And so in many places. For example, He said about Jeconiah: For no man of his seed shall prosper (Jer. XXII, 30) and it says, I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations... In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, saith the Lord, and will make thee as a signet (Hag. II, 22 f.). Thus was annulled that which He had said to his forefather, viz. As I live, saith the Lord, though Coniah the son of Jehoiakim King of Judah were the signet upon My right hand, yet I would pluck thee thence (Jer. XXII, 24)."

Bamidbar Rabbah XX:20, Soncino Midrash Rabbah

My Opinion

Since this is a Midrash, I would like to add in something. As I have said, lastly in the previous argument, God Has Never Used the signet issue on Jeconiah's descendants. What has God Annulled? However, I find this intriguing as the prophecy of Haggai has not been fulfilled. Also, God Introduces this condition: He Will Weaken the nations considerably. This does not happen, then does Zerubbabel be a signet unto God? Take it this way: God Will Shake the Heaven and the Earth, then the nations will be weakened but this does not happen, so the 'day' did not come to pass, if the day does not come to pass, Is Zerubbabel a signet ring unto God? (Note that God Used; 'In That Day') Also, if that day come to pass, emphasise on 'if', then the Curse will be Annulled.

Then the last quote:

"R. Joshua ben Levi, however, argued as follows: Repentance sets aside the entire decree, and prayer half the decree. You find that it was so with Jeconiah, king of Judah. For the Holy One, blessed be He, swore in His anger, As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet on a hand, yet by My right - note, as R. Meir said, that is was by His right hand that God swore - I would pluck thee hence (Jer. 22:24). And what was decreed against Jeconiah? That he die childless (Without Succession). As is said Write ye this man childless (Without Succession) (Jer. 22:40). But as soon as he avowed penitence, the Holy One, blessed be He, set aside the decree, as is shown by Scripture's reference to The sons of Jeconiah - the same is Assir - Shealtiel his son, etc. (1 Chron 3:17). And Scripture says further: In that day . . . will I take thee, O Zerubbabel . . . the son of Shealtiel . . . and will make thee as a signet (Haggai 2:23). Behold, then, how penitence can set aside the entire decree!

Pesikta Rabbati, Piska 47, translated by William G. Braude, Yale University Press, pg. 797-798

My Commentary

Repentance does help in setting aside heavenly punishment. However, as I have point out, Zerubbabel has never been a signet unto God. Even though it seems that God Has Forgiven Jeconiah but Zerubbabel has never been a signet. If the curse of God (Being stripped of able-men) being taken literary, then yes, it has been annulled but not with the word of being without succession.

However, Zerubbabel does, through his pious deeds, win favours in the Eyes of HaShem.

Conclusion

The conclusion is this, the curse has not been lifted fully. It is with God's Mercy that Jeconiah's descendants prosper and is their own personal act that save them. With all these prophecies concerning the uplifting of the curse, none really produce concrete result. The Haggai's prophecy is unfulfilled and cannot be fulfilled after Zerubbabel's death.

Even though the Rabbis have comes up a number of explanation that the Curse might be lifted, we still haven't see any concrete evidence on this. I would prefer to say that the Curse is still valid, seeing that Jeconiah's seeds really do not ascend the throne. Although one almost did, but he still have not.

I am sort of differing with the Sages, not to mislead but to open an honest discussion. Please, I pray you, is there anyone to help me with this matter. The things I am saying might be complete nonsense, so please help me to correct my way.

Shalom.

Psalm 110

¹A Psalm of David. {N}
The LORD saith unto my lord:

'Sit thou at My right hand,

until I make thine enemies thy footstool.'

²The rod of thy strength the LORD will send out of Zion:

'Rule thou in the midst of thine enemies.'

³Thy people offer themselves willingly in the day of thy warfare; {N}
in adornments of holiness, from the womb, from the dawn, thine is the dew of youth.

⁴The LORD hath sworn, and will not repent: 'Thou art a priest for ever {N}
after the manner of Melchizedek (or a Righteous King)'

⁵The lord at Thy right hand doth crush kings in the day of His (God's) wrath.

⁶He will judge among the nations;

He filleth it with dead bodies,

He crusheth the head over a wide land.

⁷He will drink of the brook in the way;

therefore will he lift up the head. {P}

The above Psalm is included in the Morning Shacharit yesterday.

Well, this Psalm has a very deep and obscure meaning, speakers often changes and the meaning of verse three is often uncertain.

However, I would like to offer my suggestion and as I have said, this is MY opinion, do check with an authorised person about my 'commentaries'. Correct me if I am wrong.

The 'Commentaries'

This is generally an Oracle, spoken by a prophet (Anonymous?) to King David and he rendered it as a Psalm for the service of God in recitation. The Rabbi classified this as a royal Psalm, meaning, it is connected to the Davidic Dynasty. Often, most people interpret this in favour of the future Moshiach but Radak gave opinion against this. The major theme is David himself but the minor theme might be related to the Moshiach.

In my opinion, this Psalm is referred to King David Himself. In verse 1 , the most confusing term is this: 'The LORD said to my lord'. If David is writing this, what is Kind David saying? This make much more sense if a Prophet is telling King David an Oracle, and King David used it to compose a Psalm. Hence, The LORD (God) Said to my lord (David).

The subsequent meaning of the sentence i.e. the speech of God is quite plain, that King David will gain victory over his enemy.

Verse 2 signifies that God Will Give the ruling sceptre (the rod) to David (from Zion) and he will rule his enemy.

Verse 3 is the most complicated verse. Mostly do not know the meaning of the Hebrew because of too much ambiguity. This might be the meaning, I offer a paraphrase:

“Your people (Yisrael), will come forward voluntarily on your day of Battle. They are like those that just emerged from the womb, clothed in majestic Holiness, like a newly born. They are, too, like from the dawn as liken to the sun just 'born', a new babe. As the morn brings dew too, your people will also be like the dew of youth; as dew appears in the morning, freshly born. Also, like the dew of youth, the beginning of youth. Your people will possess the vigour of youth, newly-bloomed.”

Verse 4 describe that David will be a priest forever, like a rightful king (Melchitzedek), Decreed by God.

The subsequent verses signifies that God will always have David by His Right Hand. By this power, David will justify wicked nations. The last verse (v 7) tells that he (David) will drink from the stream in the way (along the way or in his way). What does this mean? The land is as though his (David's) and he drinks 'leisurely' (as told he drink from the streams along the way). This signifies victory in his part, and he hold his head up as victorious.

Word of HaShem Will Have Many Meanings

Is not My word like as fire? Saith HaShem; and like a hammer that breaketh the rock in pieces.

Yirmiyahu 23.29

Why does God Liken His Words like a Fire? Why Does God Liken His Word into a Hammer?

As Fire can strike everything into ashes and a hammer can break a rock into pieces, so that the Words of HaShem will yield many meanings, just like rock been hit with a hammer, it split into pieces.

Why a Hammer and not rock God Has Liken its words to?

The reason is this, the words of God is the Hammer, and the rock is our understanding.

As the 'Hammer' strikes the 'rock', our understanding, will split as in one will perceives it as such and such and the other will perceive it as such and such. However, the pieces are just original fragments from the rock, each are legitimate account of the true 'rock'.

Thus the the Words of God is an instrument, an instrument for us to interpret in a numbers of legitimate ways (of course there are rules toward this). This is the account for the Midrashic Teaching.

However, this verse also has another meaning viz.

God is Telling the Prophets of the Danger and Awesome Power of Prophecy. Prior to this, God is rebuking the false prophets that talk falsely.

However, Rabbinically speaking, this verse yields its meaning as I have expounded above.

This is the reason why sometimes you will see many a time, a sentence from the Torah can be interpreted in such and such manner. Words of God usually have several layers of meaning i.e. the literary layer, the metaphorical layer, the spiritual layer, as well as the wisdom layer, usually referred to as Chassidut.

I might be wrong though so do consult a Rabbi that is authorised to interpret this, if I am wrong, do tell me! This article serves as a spark for you to gain more insight, a spark for you to get moving in your right path. :-)

Shalom.

Happiness and Trust in God

Happiness and Trust in God

Come and see: The Lower World exists to receive constantly and it is called a Good Stone and the Upper world doesn't give to it except according to how it exists. If he exists with a lighted face (happily) below, accordingly, They send him light from above. and if he exists in melancholy, they send him judgements because of it. It says like that in Tehillim (Psalms) "Serve the Lord with happiness" and the happiness of the person below brings down upon him another Upper Happiness. **From the Zohar: Tetzaveh P184

Why the Zohar concludes so? Well, I do agree that the Upper World (which might be Heaven?) Gives accordingly to how the Lower World lives. One should always be happy to live, and since that everything that the Creator Do for us is good, there is nothing that we should be sad of truly.

However, I am not in the opinion of “Eternal Happiness”; one can only strive to obtain that level. Even Jewish Law requires the Jews to mourn for the dead, and it is a Mitzvah to do so. I can safely say that this goes the same to us (Gentiles) too. Sometimes, God Understands why we weep but the reason the Zohar said “...if he exists in melancholy, they send him judgements because of it ...” is because 'he' refers to a person that are always in a constant state of sadness, of self-pity.

The Sage teaches us that we can always look at a matter at different angles. Let me quote a blurry story I remembered reading it from somewhere.

Once there is a Rabbi who met a water-bearer, who is quite advance in age. The water bearer said to the Rabbi, “I am old in age but I still have to carry on to support my family and my in-laws as my sons are all engaged in (Torah) studies,” A few days later, the same water-bearer told the Rabbi the same story but in a different way, “Though I am well advanced in age, I still have the ability to support my children and my in-laws in their studies,”

If I remember the story correctly, this is how it was told.

However, the lesson within this story is the most important, even though the condition of the water-bearer doesn't change, his view of life change, is he not existing in happiness if he perceives the matter in the latter-way instead of the former? The Zohar doesn't mean that God is a tyrant that does not allow for unhappiness, even for the slightest mean. We are given feelings, and for sure we need to use it for good!

This might be the basis for the saying 'Heavens Help those that Help Themselves,” Very true indeed, when one strives to achieve happiness, The Upper World will surely give to it. However, if one always grunt about his own life, then the Upper World gave him reasons to grunt about accordingly.

There is also a Rabbi that said this,

“The greatest Miracle is not the parting of the Sea of Reed (The Red Sea) but is, when a mother, worked wretched and tired, still have the strength to take care of her family,”

Thus, a good person will make miracles for themselves, only a fool will expect a miracle. God Gave us a very mundane life, use it for good!

Well, once I pondered, how about those that went through a lot of sufferings? It's not easy for us to understand how they feel, and the Pirkei Avot (The Saying of the Fathers) told us that “Do not condemn if you put not yourself in their shoes,” Is it easy for us to apply the Zohar's Quote to them? No, I would say it is certainly unfair to said to those that have a terrible accident simply to live 'happily'. This is utterly insulting.

However, even though those experiences will have its effect on the said persons, God Always Bestow Hope on them. I have seen those that survives traumatic experiences often get stronger and tougher. They might be melancholy at first and even lost hope to live but mostly, people will stand up after hitting rock-bottom i.e. when they realised that there is no other ways available except to go back up. When we fall, we have to stand up, not ranting sweet about how unwell God Treats us. Yes, it hurts, but when you stand up, you will possess anything far more valuable than you have now.

This is the reasons Judaism maintains that the highest level of charity is when one can help another to stand up and support themselves, whether financially, physically, or emotionally.

I remembered a very meaningful quote from the cartoon titled “As Told By Ginger“ saying, “All those cuts and bruises means that you have live life,” Life is not easy but it's how we become stronger, we are always learning.

When you truly understand, and truly conceives it in your mind. When one always strive for the better, when one always strive to achieve happiness, this is the one with the 'lighted face' and surely, God Will Helps them! Baruch HaShem!

Shalom.

New Group!

I have created a new group in Google. Go Check it out. I also have uploaded the siddur in the Group.

Noachides' Abode

Shalom

Loving God 101

Okay, let's see.

There are instances I expound the Torah to my friends, the only thing they want to hear is the awesome story of Creation and Who is the Real God.

However, when I went further, especially when I told them that God 'Commands' us. They shy away. Well, the reason is simple: They think that the Almighty and Awesome God is so far fetched away and yet He Wants something for us? Well, for Heavens' Sake, a Creator which Does Not Need anything from us yet He 'Demands' something from us?

Wow, I was astounded by their assumption, so I did told them nonetheless, what is it we need to do Mitzvot (Commandments, loosely translated as,).

The reason actually is very simple, first why Love God? For starters, you do know how to love your parents right? How they provide for you when you are born, when they raise you up and loving your parents become one very important aspect of Morality in your life.

Then what about God? Is He not the Supreme Parents of all Parents? Who is the Creator of Everything? Our King and Father in Heaven?

Sometimes I do wonder, why we can follow man made law instead of divinely sanctioned ones? The Seven Laws of Noach seems very reasonable, and the only reason it is fit for use is that it fits very nicely in every household, in every nooks and corners of the world. It is logical, and it is usable, thus this is what God Required of us Gentiles, simple right?

Also, the Mitzvot, the most important point is that, look at this world nowadays. It is filled with corruption and what men should do, has not been done and what detrimental for our growth has been promoted and those that are well are been frowned upon. This is the very clear sense that we need these laws, not any other laws, but a set of laws that came from above, that resonates in our Soul, that came from our Creator. Our Lord HaShem.

I asked you, even you believe not in the God of the Torah, where you originate from? At the very leastm pray to the Creator whom you seems fit and asked him, what he truly Wants from you and believe me, He Will Answer you in a very direct way!

Amen, Baruch HaShem.

In the Beginning...

In the Hebrew Torah (Genesis 1.1):
Bereshit Bara Elohim, et HaShamayim Ve et Ha'aretz.

Roughly translated into:
In The Beginning, Created God the Heaven and the Earth...

Wow, am I making an obvious mistake here or what? In the Beginning, the ultimate beginning, created God (Elohim)? This is not a mistake, I recall the following explanation on this verse as thus:

The Holy One Blessed Be He, Created He Himself (as Elohim), the Creator Know to mankind, as before Creation, God is Unknown, before the First Creation, God is not God as we know Him. God is not yet a Creator, not yet Elohim. Elohim attributes mercy and compassion, thus the world is created by Elohim, the Attribute of Kindness and love. This is why the world is not created using the True Name of G-d.

As I do not know if my explanation is correct but I hope I am not making an obvious mistake here. Do consult with your local Rabbi.

Then why does the the Torah Begins with a Bet (ב)? Bet is the second Alphabet in the Hebrew Alphabets and not an Aleph (the first alphabet). This secret goes back to this, there is nothing known in the previous Creation, or will we know is there any, so the Torah Starts with a letter Bet ב which is closed at the head and only opens in the end. nothing before Creation is not known, only the things after Creations are known.

Genesis 1:2 continues on:
Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters.

The Earth is Unformed and Void, it is total Chaos, and the Spirit ( or a wind of God) hovering above the primordial waters.

Why God's Spirit is Hovering above the Waters? This is a lesson to learn. Later in the Torah, the famous story from Noach, the flood, is the effect of water pouring nonstop from the heavens and the deep abyss. so what it is to do with the Spirits of God Hovering above the Waters?

The reason is this: God Uses water as his whip of Judgment, when everyone is obeying God, the waters are calm when the gentle breeze blows over it. When everyone is sinning tremendously, it is like a sea full of rage, when waters been blow by the strong and raging wind.

Shalom

This is the Working Link!!!

The Link last time doesn't seems to work. Here is a better version (tell me if it works)

Noachide Siddur

Shalom

The Siddur is HERE!

Guys, the prayerbook has been completed and this is the URL. However, do remember, before using this guidebook, check with your local Rabbi to see its content appropriateness. Any error, please inform me. Thank You!!!

Noachide Siddur

Remember to read well, this is only a guideline. I am none other than just a Gentiles. Even though I do my research, the things I am expounding might be complete nonsense. Also, for those who have Rabbinical access, can anyone please check for me the validity of this Siddur? Any help will be appreciated!

Shalom!!!