Simchat Torah - Rejoicing In The Torah - From the End to the Beginning - What is A Torah Scroll

Simchat Torah

Shemini Atzeret and Simchat Torah

...On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the L-RD... on the eighth day, there shall be a holy convocation for you. 

-Leviticus 23:34

It is that time of year again... the Jewish New Year has begun, The High Holy days are coming to an end and so has the reading of the yearly reading of the Torah. It is time to go from the end back to the beginning again! During this celebration we roll the Torah Scroll from the end of Deuteronomy back to Genesis. There is a special ceremony of celebration the Torah. What about this are we celebrating? The Torah as the very Words of God's heart to us. God sent Yeshua, Jesus to us to bring us to the Father. Yeshua is the Word of God as we are told in John 1:1-4

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it.

This celebration is called Simchat Torah or Simḥath Torah (also Simkhes Toreh, Hebrew: שִׂמְחַת תורָה, lit., "Rejoicing with/of the Torah,") is a celebration marking the conclusion of the annual cycle of public Torah readings, and the beginning of a new cycle. Simchat Torah is a component of the Biblical Jewish holiday of Shemini Atzeret ("Eighth Day of Assembly"), which follows immediately after the festival of Sukkot in the month of Tishrei (mid-September to early October on the Gregorian calendar).

The main celebration of Simchat Torah takes place in the synagogue during evening and morning services. In many Orthodox and Conservative congregations, this is the only time of year on which the Torah scrolls are taken out of the ark and read at night. In the morning, the last parashah of Deuteronomy and the first parashah of Genesis are read in the synagogue. On each occasion, when the ark is opened, all the worshippers leave their seats to dance and sing with all the Torah scrolls in a joyous celebration that often lasts for several hours and more.

The morning service is also uniquely characterized by the calling up of each male member (in some Orthodox and the majority of non-Orthodox congregations, male and female members) of the congregation for an aliyah which means "going up", as well as a special aliyah for all the children in attendance.

The name Simchat Torah was not used until a relatively late time. In the Talmud (Meg. 31b) it is called Shemini Atzeret. The Code of Jewish Law states the custom of Simchat Torah is ancient.

The Darchei Moshe (OC 669:3) cites a responsum from R' Joseph Colon (#26) who found a geonic responsum mentioning the custom of dancing on Simchat Torah, thus dating the current practice of dancing on Simchat Torah back to the geonic period. (This does not appear in our versions of the Maharik). Although there is generally a prohibition against dancing on the Sabbath and festivals, this was evidently relaxed for the sake of the honor of the Torah.

In the 9th century, some European Jewish communities assigned a special reading from the Prophets to be read on this day. In the 14th century, the reading of Genesis was added immediately upon the completion of Deuteronomy. In southern European countries it then became a general practice to remove all the Torah scrolls from the ark, and to sing a separate hymn for each scroll. In northern European countries, those who had finished the reading of Deuteronomy made donations to the synagogue, after which the wealthier members of the community would give a dinner for friends and acquaintances. By the end of the 15th century, it was a common though not universal practice for the children to tear down and burn the sukkahs on Simchat Torah (Maharil, cited in OC Darchei Moshe 669:3);

In the 16th century, the practice of taking out the scrolls and filing solemnly around the bimah - the Judgement Seat- where the Torah is laid to read from- on the night of the 23nd of Tishri became customary; and on the same evening, after the procession, a number of passages from the Torah were read.

In the 17th century, Rebecca bat Meir Tiktiner of Prague composed a poem about Simhat Torah.

In Poland it was the custom to sell to the members of the congregation, on the 23nd of Tishri, the privilege of executing various functions during the services on Shabbat and Jewish festivals; i.e., the synagogue used this occasion as a fund-raiser. People who made these donations were called up to the Torah and given a congregational blessing.

It became a custom for every male member of the congregation to read from the Torah, the passage Deut. 33:1-29 being repeated as many times as was necessary for this purpose. Today this practice is still followed in Orthodox synagogues; Conservative synagogues adapt this practice by also including women. One person is given the privilege of completing the reading of the Law with Deut. 34:1-12; he receives the name of Chatan Torah (bridegroom of the Torah). Our sages have taught, that a new beginning must immediately follow completion. So, after the Chatan Torah comes the member who recommences the reading of the Torah with Gen. 1. He is called the Chatan Bereshit (bridegroom of Genesis). Receiving the first aliyah of the Torah is propitious for success in all undertakings both spiritual as well as material. It is considered by some to be the most special Aliyah of the year.

What is Torah

The word "Torah" can mean different things in different contexts. In its most limited sense, "Torah" refers to the Five Books of Moses but the word "torah" can also be used to refer to the entire Jewish bible (the body of scripture known to non-Jews as the Old Testament and to Jews as the Tanakh or Written Torah), or in its broadest sense, to the whole body of Jewish law and teachings.

Written Torah - To Jews, there is no "Old Testament." The books that Christians call the New Testament are not part of Jewish scripture. The so-called Old Testament is known to Jews as Written Torah or the Tanakh.

This is a list of the books of Written Torah, in the order in which they appear in Jewish translations. The Hebrew names of the first five books are derived from the first few words of the book. The text of each book is more or less the same in Jewish translations as what you see in Christian bibles, although there are some occasional, slight differences in the numbering of verses and there are some significant differences in the translations.

TORAH (The Law): 

Bereishith (In the beginning...) (Genesis)

Shemoth (The names...) (Exodus)

Vayiqra (And He called...) (Leviticus)

Bamidbar (In the wilderness...) (Numbers)

Devarim (The words...) (Deuteronomy) 

You are not supposed to touch the parchment on these scrolls; some say because they are too holy; some say because the parchment, made from animal skins, is a source of ritual defilement; others say because your fingers' sweat has acids that will damage the parchment over time. Instead, you follow the text with a pointer, called a Yad which means "hand" in Hebrew, and the pointer usually is in the shape of a hand with a pointing index finger. The scrolls are kept covered with fabric, and often ornamented with silver crowns on the handles of the scrolls and a silver breastplate on the front. The scrolls are kept in a cabinet in the synagogue called an "ark," as in Ark of the Covenant, not as in Noah's Ark. The words are different and unrelated in Hebrew.

Torah Scroll Facts - A Torah Scroll is the holiest book within Judaism, made up of the five books of Moses. There are 304,805 letters in a Torah Scroll. We also find 613 commandments in the Torah. Even a single missing or misshapen letter invalidates the entire Sefer Torah. The entire Torah is written by hand, each letter is inscribed and individually formed with a quill and specially prepared ink. An expert pious scribe carefully inks each letter with a feather quill, under the intricate calligraphic guidelines of Ktav Ashurit (Ashurite Script).

The Torah Scroll must be written by a specially trained pious scribe called a sofer. It takes about a year to write an entire Torah Scroll. A sofer must know more than 4,000 Judaic laws before he begins writing a Torah Scroll. The Torah we use today in our synagogue is written exactly the same way the Torah was written the very first time by Moses 3,300 years ago.

The Torah is made of many sheets of parchment comprising usually between 62 and 84 sheets of parchment-cured, tanned, scraped and prepared according to exacting Torah law specifications. The sheets of parchment are then sewn together with sinews to form one long scroll. Each page has 42 lines. Our Torah at Beth Yeshua has 26 sheets altogether.

Most Torah scrolls stand around two feet in height and weigh 20-25 pounds, some are huge and quite heavy, while others are doll-sized and lightweight with many different sizes in between.

The Jewish High Holy Days Explained

     In Studying our Jewish roots I have found many many exciting treasures in the Scriptures.  Most of them have been hidden to me until I began to understand the true source of all the Jewish feasts that G-d commanded for us to keep are all centered around Yeshua!  All of them point us toward having a relationship with Christ.  He is after all the only way the heaven.  Throughout the year there are times that G-d wants us to keep in order to remember not only what He has done for us but also what is going to do for us.  This time of year is known as the High Holy Days of the Jewish Faith.  During this time we celebrate many aspects of our life as believers in Yeshua our Messiah!  We do not keep this feasts and fast day and High Holy Days to save us, it is because we are saved that we keep them.  Understanding the Jewish feasts will give you a greater understand of the Greatness of G-d not only in your own personal life but also in the creation of the Universe. 

     In helping others to better understand these holidays that we keep, and helping myself to better understand them I have gathered lots of information about the High Holy Days.  They begin with the Ten days of Awe when Rosh Hashanah and Yom Kippur are celebrated.  Eight days after Yom Kippur is Sukkot and then at the end of Sukkot is Shemini Atzeret and Simchat Torah  when we roll the Torah from the end of a year of study back to the beginning of Genesis.  The Torah is a very special gift given to us by G-d through the hands of men. The Torah is the first five book of the Bible where we find not only laws for living our lives as G-dly people but also the Messiah!  The Torah Scroll is made from Lamb’s skin.  John 1:1 tells us that In the beginning was the Word, and the Word was with G-d, and the Word was G-d. That Word of course being Yeshua.  So the Lamb skin is a picture of Yeshua.  It takes 26 Lamb Skins to have enough room to write all of the words of the Torah.  The number 26 is a very important number! G-d's name in the tetragrammaton adds up to 26 and is very significant in Judaism. 26 is double the numerical value for the word love in Hebrew (13) also the word Echad (One). The Torah tells us that G-d is One! I think that it is very exciting to find hidden treasures in the Word and each new treasure that I find shows me more of the greatness of who Yeshua is!

     Below is information about the High Holy days with both Biblical and traditional aspects of these days.  I found this information from the website http://www.jewfaq.org/index.htm Judaism 101.  Please read and enjoy learning something new!

    

     The ten days starting with Rosh Hashanah and ending with Yom Kippur are commonly known as the Days of Awe (Yamim Noraim) or the Days of Repentance.

Rosh Hashanah 

...In the seventh month, on the first of the month, there shall be a sabbath for you, a remembrance with shofar blasts, a holy convocation. -Leviticus 16:24

Significance: New Year

Observances: Sounding the shofar (ram's horn trumpet)

Length: 2 Days (Some: 1 Day)

Customs: Dipping apples in honey; Casting off "sins" into a river

Greeting: L'shanah tovah! (For a good year!)

     

     Rosh Hashanah occurs on the first and second days of Tishri. In Hebrew, Rosh Hashanah means, literally, "head of the year" or "first of the year." Rosh Hashanah is commonly known as the Jewish New Year. This name is somewhat deceptive, because there is little similarity between Rosh Hashanah, one of the holiest days of the year, and the American midnight drinking bash and daytime football game.  There is, however, one important similarity between the Jewish New Year and the American one: Many Americans use the New Year as a time to plan a better life, making "resolutions." Likewise, the Jewish New Year is a time to begin introspection, looking back at the mistakes of the past year and planning the changes to make in the new year.  Another popular practice of the holiday is Tashlikh ("casting off"). We walk to flowing water, such as a creek or river, on the afternoon of the first day and empty our pockets into the river, symbolically casting off our sins. Small pieces of bread are commonly put in the pocket to cast off. This practice is not discussed in the Bible, but is a long-standing custom. Tashlikh is normally observed on the afternoon of the first day, before afternoon services. When the first day occurs on Shabbat, many synagogues observe Tashlikh on Sunday afternoon, to avoid carrying (the bread) on Shabbat. Religious services for the holiday focus on the concept of G-d's sovereignty.

     The name "Rosh Hashanah" is not used in the Bible to discuss this holiday. The Bible refers to the holiday as Yom Ha-Zikkaron (the day of remembrance) or Yom Teruah (the day of the sounding of the shofar). The holiday is instituted in Leviticus 23:24-25. The shofar is a ram's horn which is blown somewhat like a trumpet. One of the most important observances of this holiday is hearing the sounding of the shofar in the synagogue. A total of 100 notes are sounded each day. There are four different types of shofar notes: tekiah, a 3 second sustained note; shevarim, three 1-second notes rising in tone, teruah, a series of short, staccato notes extending over a period of about 3 seconds; and tekiah gedolah (literally, "big tekiah"), the final blast in a set. The Bible gives no specific reason for this practice. One that has been suggested is that the shofar's sound is a call to repentance. The shofar is not blown if the holiday falls on Shabbat.  You may notice that the Bible speaks of Rosh Hashanah as occurring on the first day of the seventh month. The first month of the Jewish calendar is Nissan, occurring in March and April. Why, then, does the Jewish "new year" occur in Tishri, the seventh month?  Judaism has several different "new years," a concept which may seem strange at first, but think of it this way: the American "new year" starts in January, but the new "school year" starts in September, and many businesses have "fiscal years" that start at various times of the year. In Judaism, Nissan 1 is the new year for the purpose of counting the reign of kings and months on the calendar, Elul 1 (in August) is the new year for the tithing of animals, Shevat 15 (in February) is the new year for trees (determining when first fruits can be eaten, etc.), and Tishri 1 (Rosh Hashanah) is the new year for years (when we increase the year number. Sabbatical and Jubilee years begin at this time).

Yom Kippur  

...In the seventh month, on the tenth day of the month, you shall afflict your souls, 

and you shall not do any work ... 

For on that day he shall provide atonement for you to cleanse you from all your sins before the L-RD.

 -Leviticus 16:29-30  

Significance: Day of Atonement

Observances: Fasting, Prayer and Repentance

Length: 25 Hours

Greeting: Have an easy fast

Liturgy additions: Annulment of vows; lengthy confession of sins

    

     Yom Kippur is a day set aside to "afflict the soul," to atone for the sins of the past year.  This is a time for serious introspection, a time to consider the sins of the previous year and repent before Yom Kippur. One of the ongoing themes of the Days of Awe is the concept that G-d has "books" that he writes our names in, writing down who will live and who will die, who will have a good life and who will have a bad life, for the next year. These books are written in on Rosh Hashanah, but our actions during the Days of Awe can alter G-d's decree. The actions that change the decree are "teshuvah, tefilah and tzedakah," repentance, prayer, good deeds (usually, charity). On Yom Kippur, the judgment entered in these books is sealed. This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends. This concept of writing in books is the source of the common greeting during this time is "May you be inscribed and sealed for a good year."  The common greeting at this time is L'shanah tovah ("for a good year"). This is a shortening of "L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year."  Among the customs of this time, it is common to seek reconciliation with people you may have wronged during the course of the year. The Talmud maintains that Yom Kippur atones only for sins between man and G-d. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible.

     Another custom observed during this time is kapparot. This is rarely practiced today, and is observed in its true form only by Chasidic and occasionally Orthodox Jews. Basically, you purchase a live fowl, and on the morning before Yom Kippur you wave it over your head reciting a prayer asking that the fowl be considered atonement for sins. The fowl is then slaughtered and given to the poor (or its value is given). Some Jews today simply use a bag of money instead of a fowl. Most Reform and Conservative Jews have never even heard of this practice.

     Yom Kippur is a complete Sabbath; no work can be performed on that day. It is well-known that you are supposed to refrain from eating and drinking (even water) on Yom Kippur. It is a complete, 26-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur. The Talmud also specifies additional restrictions that are less well-known: washing and bathing, anointing one's body (with cosmetics, deodorants, etc.), wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and engaging in sexual relations are all prohibited on Yom Kippur. As always, any of these restrictions can be lifted where a threat to life or health is involved.  Most of the holiday is spent in the synagogue, in prayer. In Orthodox synagogues, services begin early in the morning and continue until about 3 PM. People then usually go home for an afternoon nap and return around 6 PM for the afternoon and evening services. The services end at nightfall, with the blowing of the tekiah gedolah, a long blast on the shofar

Sukkot  

...On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the L-RD. 

-Leviticus 23:34

Significance: Remembers the wandering in the dessert; also a harvest festival

Observances: Building and "dwelling" in a booth; waving branches and a fruit during services

Length: 7 days   

    

     The Festival of Sukkot begins on Tishri 15, the fifth day after Yom Kippur. It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. Sukkot is so unreservedly joyful that it is commonly referred to in Jewish prayer and literature as Z'man Simchateinu,  the Season of our Rejoicing.  Sukkot is the last of the Shalosh R'galim (three pilgrimage festivals). Like Passover and Shavu'ot, Sukkot has a dual significance: historical and agricultural. Historically, Sukkot commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters. Agriculturally, Sukkot is a harvest festival and is sometimes referred to as Chag Ha-Asif, the Festival of Ingathering.

     The word "Sukkot" means "booths," and refers to the temporary dwellings that we are commanded to live in during this holiday in memory of the period of wandering. The Hebrew pronunciation of Sukkot is "Sue COAT," but is often pronounced as in Yiddish, to rhyme with "BOOK us." The name of the holiday is frequently translated "Feast of Tabernacles," which, like many translations of Jewish terms, isn't very useful. This translation is particularly misleading, because the word "tabernacle" in the Bible refers to the portable Sanctuary in the desert, a precursor to the Temple, called in Hebrew "mishkan." The Hebrew word "sukkah" (plural: "sukkot") refers to the temporary booths that people lived in, not to the Tabernacle.  Sukkot lasts for seven days. The two days following the festival, Shemini Atzeret and Simchat Torah, are separate holidays but are related to Sukkot and are commonly thought of as part of Sukkot.  The festival of Sukkot is instituted in Leviticus 23:33 et seq. No work is permitted on the first and second days of the holiday.  Work is permitted on the remaining days. These intermediate days on which work is permitted are referred to as Chol Ha-Mo'ed, as are the intermediate days of Passover.

     Building a Sukkah You will dwell in booths for seven days; all natives of Israel shall dwell in booths. 

-Leviticus 23:42

In honor of the holiday's historical significance, we are commanded to dwell in temporary shelters, as our ancestors did in the wilderness. The temporary shelter is referred to as a sukkah (which is the singular form of the plural word "sukkot"). Like the word sukkot, it can be pronounced like Sue-KAH, or to rhyme with Book-a.  The sukkah is great fun for the children. Building the sukkah each year satisfies the common childhood fantasy of building a fort, and dwelling in the sukkah satisfies a child's desire to camp out in the backyard. The commandment to "dwell" in a sukkah can be fulfilled by simply eating all of one's meals there; however, if the weather, climate, and one's health permit, one should spend as much time in the sukkah as possible, including sleeping in it.  A sukkah must have at least two and a half walls covered with a material that will not blow away in the wind. Why two and a half walls? Look at the letters in the word "sukkah" (see the graphic in the heading): one letter has four sides, one has three sides and one has two and a half sides. The "walls" of the sukkah do not have to be solid; canvas covering tied or nailed down is acceptable and quite common in the United States. A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it. The roof of the sukkah must be made of material referred to as sekhakh (literally, covering). To fulfill the commandment, sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours. Sekhakh must be left loose, not tied together or tied down. Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade. The sekhakh must be put on last. Note: You may put a water-proof cover over the top of the sukkah when it is raining to protect the contents of the sukkah, but you cannot use it as a sukkah while it is covered and you must remove the cover to fulfill the mitzvah of dwelling in a sukkah.  You can buy do-it-yourself sukkah from various sources online, or you can build your own. I built my own with four 4x4 poles and four 2x4 boards, bolted together and secured by smaller pieces of 2x4 board. My walls are made from canvas painter's drop cloth, attached to the frame by D-rings and curtain hooks. It can be assembled or disassembled in less than two hours by two people.  It is common practice, and highly commendable, to decorate the sukkah. In the northeastern United States, Jews commonly hang dried squash and corn in the sukkah to decorate it, because these vegetables are readily available at that time for the American holidays of Halloween and Thanksgiving. Many families hang artwork drawn by the children on the walls. Building and decorating a sukkah is a fun family project, much like decorating the Christmas tree is for Christians. It is a sad commentary on modern American Judaism that most of the assimilated Jews who complain about being deprived of the fun of having and decorating a Christmas tree have never even heard of Sukkot.

     Many Americans, upon seeing a decorated sukkah for the first time, remark on how much the sukkah (and the holiday generally) reminds them of Thanksgiving. This may not be entirely coincidental: it has been taught that our American pilgrims, who originated the Thanksgiving holiday, borrowed the idea from Sukkot. The pilgrims were deeply religious people. When they were trying to find a way to express their thanks for their survival and for the harvest, they looked to the Bible for an appropriate way of celebrating and found Sukkot. This is not the standard story taught in public schools today (that a Thanksgiving holiday is an English custom that the Pilgrims brought over), but the Sukkot explanation of Thanksgiving fits better with the meticulous research of Mayflower historian Caleb Johnson, who believes that the original Thanksgiving was a harvest festival (as is Sukkot), that it was observed in October (as Sukkot usually is), and that Pilgrims would not have celebrated a holiday that was not in the Bible (but Sukkot is in the Bible). Although Mr. Johnson claims that the first Thanksgiving was "not a religious holiday or observance," he apparently means this in a Christian sense, because he goes on to say that the first Thanksgiving was instead "a harvest festival that included feasts, sporting events, and other activities," concepts very much in keeping with the Jewish religious observance of Sukkot.  

     Arba Minim: The Four Species On the first day, you will take for yourselves a fruit of a beautiful tree, palm branches, twigs of a braided tree and brook willows, and you will rejoice before the L-RD your G-d for seven days. -Leviticus 23:40  Another observance during Sukkot involves what are known as the Four Species (arba minim in Hebrew) or the lulav and etrog. We are commanded to take these four plants and use them to "rejoice before the L-rd." The four species in question are an etrog (a citrus fruit similar to a lemon native to Israel; in English it is called a citron), a palm branch (in Hebrew, lulav), two willow branches (aravot) and three myrtle branches (hadassim). The six branches are bound together and referred to collectively as the lulav, because the palm branch is by far the largest part. The etrog is held separately. With these four species in hand, one recites a blessing and waves the species in all six directions (east, south, west, north, up and down), symbolizing the fact that G-d is everywhere.

     Blessing over the Arba Minim (Four Species) One of the commandments of Sukkot is to take the arba minim (four species) and wave them each day of the holiday (except Shabbat). This is normally done during morning services in synagogue, before the Hallel prayers, but I like to do it in my sukkah in the morning before going to synagogue. Both customs are common and acceptable.  Stand facing the east (or whatever direction is toward Jerusalem from where you are).  Take the etrog in your left hand with the stem (green tip) up and the pitam (brown tip) down. Take the lulav (including the palm, myrtle and willow branches bound together) in your right hand. Bring your hands together and recite the blessing below.  After you recite the blessing, turn the etrog so the stem is down and the pitam is up. Be careful not to damage the pitam! With the lulav and etrog together, gently shake forward (East) three times, then pull the lulav and etrog back in front of your chest. Repeat this to the right (South), then over your right shoulder (West), then to the left (North), then up, then down.

            The Blessing: Barukh atah Adonai, Eloheinu, melekh ha-olam asher kidishanu b'mitz'votav 

v'tzivanu al n'tilat lulav (Amein) 

Blessed are you, Lord, our God, sovereign of the universe  Who has sanctified us with His commandments and commanded us 

to take up the lulav (Amen)

The four species are also held and waved during the Hallel prayer in religious services, and are held during processions around the bimah (the pedestal where the Torah is read) called hakafot each day during the holiday. These processions commemorate similar processions around the altar of the ancient Temple in Jerusalem. This part of the service is known as Hoshanot, because while the procession is made, we recite a prayer with the refrain, "Hosha na!" (please save us!). On the seventh day of Sukkot, seven circuits are made. For this reason, the seventh day of Sukkot is known as Hoshanah Rabbah (the great Hoshanah).  After the circuits on Hoshanah Rabbah, we beat the willow branches against the floor five times, shaking loose some or all of the remaining leaves. A number of explanations are offered for this unusual beating practice, but the primary reason seems to be agricultural: the rainy season in Israel begins in the fall, and the leaves falling from the willow branch symbolize our desire for beneficial rainfall. The following day (Shemini Atzeret), we begin adding a line about rain to the thrice-daily Shemoneh Esrei prayer.  Why are these four plants used instead of other plants? There are two primary explanations of the symbolic significance of these plants: that they represent different parts of the body, or that they represent different kinds of Jews.  According to the first interpretation, the long straight palm branch represents the spine. The myrtle leaf, which is a small oval, represents the eye. The willow leaf, a long oval, represents the mouth, and the etrog fruit represents the heart. All of these parts have the potential to be used for sin, but should join together in the performance of mitzvot (commandments).  According to the second interpretation, the etrog, which has both a pleasing taste and a pleasing scent, represents Jews who have achieved both knowledge of Torah and performance of mitzvot. The palm branch, which produces tasty fruit, but has no scent, represents Jews who have knowledge of Torah but are lacking in mitzvot. The myrtle leaf, which has a strong scent but no taste, represents Jews who perform mitzvot but have little knowledge of Torah. The willow, which has neither taste nor scent, represents Jews who have no knowledge of Torah and do not perform the mitzvot. We bring all four of these species together on Sukkot to remind us that every one of these four kinds of Jews is important, and that we must all be united.

     Farewell to the Sukkah - Some explanation of this unusual blessing is in order: The Talmud teaches that when the messiah comes, the righteous will come to Jerusalem and the Leviathan (a giant sea creature created on the fifth day) will be slain. Its skin will be used to make the walls of a giant sukkah, and the righteous will dine on the flesh of the Leviathan in that sukkah. Thus, the essence of this farewell prayer is the hope that the messiah will come within the next year.

          The Blessing: Y'hi ratzon mil'fanekha Adonai Eloheinu vei'lohei avoteinu k'sheim shekiyam'ti v'yashav'ti basukah zu kein ez'keh l'shanah haba'ah leisheiv b'sukat oro shel Liv'yatan. 

l'shanah haba'ah birushalayim.

 May it be Your will, Lord, our God and God of our ancestors that just as I have stood up and dwelled in this sukkah so may I merit next year to dwell in the sukkah of the hide of the Leviathan. 

Next year in Jerusalem! 

     Another tradition on Sukkot is "Water Drawing" (7 nights) When the Holy Temple stood in Jerusalem, on of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages dance and juggled burning torches, and huge oil-burning lamps illuminated the entire city.  The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." One who did not see the joy of the water-drawing celebrations, "declared the sages of the Talmud, has not see joy in his life." 

     While water was poured each day of the festival, the special celebrations were held only on Chol Hamoed "Water Drawing" since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov. Today we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the street, with music and dancing.  The Lubavitcher Rebbe initiated the custon of holding such celebrations on Shabbat and Yom Tov as well - without musical instruments of course.  The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.

Shemini Atzeret and Simchat Torah

...On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the L-RD... on the eighth day, there shall be a holy convocation for you. 

-Leviticus 23:34

Significance: A follow-up to Sukkot; the completion of the annual cycle of Torah readings

Length: 2 days (Some: 1 day)

Customs: Limited "dwelling" in the sukkah; dancing and rejoicing with Torah scrolls

    

     Tishri 22, the day after the seventh day of Sukkot, is the holiday Shemini Atzeret. In Israel, Shemini Atzeret is also the holiday of Simchat Torah. Outside of Israel, where extra days of holidays are held, only the second day of Shemini Atzeret is Simchat Torah: Shemini Atzeret is Tishri 22 and 23, while Simchat Torah is Tishri 23. These two holidays are commonly thought of as part of Sukkot, but that is technically incorrect; Shemini Atzeret is a holiday in its own right and does not involve some of the special observances of Sukkot. We do not take up the lulav and etrog on these days, and our dwelling in the sukkah is more limited, and performed without reciting a blessing.  

     Shemini Atzeret literally means "the assembly of the eighth (day)." Rabbinic literature explains the holiday this way: our Creator is like a host, who invites us as visitors for a limited time, but when the time comes for us to leave, He has enjoyed himself so much that He asks us to stay another day. Another related explanation: Sukkot is a holiday intended for all of mankind, but when Sukkot is over, the Creator invites the Jewish people to stay for an extra day, for a more intimate celebration.  Simchat Torah means "Rejoicing in the Torah." This holiday marks the completion of the annual cycle of weekly Torah readings. Each week in synagogue we publicly read a few chapters from the Torah, starting with Genesis Ch. 1 and working our way around to Deuteronomy 34. On Simchat Torah, we read the last Torah portion, then proceed immediately to the first chapter of Genesis, reminding us that the Torah is a circle, and never ends.  This completion of the readings is a time of great celebration. There are processions around the synagogue carrying Torah scrolls and plenty of high-spirited singing and dancing in the synagogue with the Torahs. Drinking is also common during this time; in fact, a traditional source recommends performing the priestly blessing earlier than usual in the service, to make sure the kohanim (priest a descendant of Arron) are not drunk when the time comes! As many people as possible are given the honor of an aliyah (reciting a blessing over the Torah reading); in fact, even children are called for an aliyah blessing on Simchat Torah. In addition, as many people as possible are given the honor of carrying a Torah scroll in these processions. Children do not carry the scrolls (they are much too heavy!), but often follow the procession around the synagogue, sometimes carrying small toy Torahs (stuffed plush toys or paper scrolls).  In some synagogues, confirmation ceremonies or ceremonies marking the beginning of a child's Jewish education are held at this time.  Shemini Atzeret and Simchat Torah are holidays on which work is not permitted.

The next holiday that is coming us is Chanukkah 

Significance: Remembers the rededication of the Temple after it was defiled by the Greeks

Observances: Lighting candles

Length: 8 days

Customs: eating fried foods; playing with a dreidel (top)

Then Tu B'Shevat

Significance: The "new year" for calculating the age of trees

Length: 1 day

Customs: eating fruit or the Seven Species; planting trees (or paying for planting them)

Then Purim Significance: Remembers the defeat of a plot to exterminate the Jews

Observances: Public reading of the book of Esther while "blotting out" the villain's name

Length: 1 day

Customs: Costume parties; drinking; eating fruit-filled triangular cookies

Then Pesach: Passover Significance: Remembers the Exodus from Egypt

Observances: Avoiding all leavened grain products and related foods; Family or communal retelling of the Exodus story

Length: 8 days (Some: 7 days)

Then The Counting of the Omer  Lag B'Omer Significance: Connects Pesach (Exodus) to Shavu'ot (giving of the Torah)

Observances: Count the number of days every night

Then Shavu'ot Significance: Remembers the giving of the Torah; also a harvest festival

Observances: Studying Torah

Length: 2 days (Some: 1 day)

Customs: Eating dairy foods

Then Tisha B'Av Significance: Remembers major communal tragedies

Observances: Fasting; reading the book of Lamentations

Length: 25 hours

Customs: Torah cabinet is draped in black

    

Understanding Dates and the Jewish Calendar and Feasts!

clipartoday.com

I am fascinated by an article that I read recently.  It explains time, time on the calendar that is.  It talks about how we got our calendar, why the Jewish calendar is different then ours and what is the correct date. I have been attending a Messianic Jewish Congregation now for awhile and I learned that the Jewish calendar is different from the Christian calendar.  I was not aware that there was even a different calendar at all before I started attending there.  That shows you how much attention I paid at some point.  I have also learned that there is a Muslim calendar that is different then both the Christian and the Jewish Calendar.  Right now the year is 2011 on the Christian calendar, 5772 on the Jewish calendar and it is 1432 A.H. on the Muslim calendar. 

Have you ever hear of “Millennial Sabbath concept”?  I had not until I read this article.  It makes total sense to me now and I like the thought of it.  I believe in a literal 6 day creation of the earth with a 7^th day of rest.  There are teachings about how 1 day is a 1,000 which suggests that the earth was created in 6,000 years which is actually called the Gap theory.  I do not believe this teaching and I will not go into the ins and outs of that now, maybe at another time it would be good to discuss this.  For now I just want to share with you about how and why our calendars are different and what the Biblical feasts that God commanded the Jews to keep are all about.  As believers we do not have to keep the commandments be it is special to celebrate them as they are all about Yeshua and what He has done for us and what our future is in Him and through Him! 

The following two articles are about calendars and how they came about and also about the Jewish feast.  I have recently learned about copyright laws which are hard to understand but in hope of not breaking any of those laws I will only post the link to the articles which I read.  Please take the time to read these articles!  You may want to print them so you can take the time to read them and really understand them.  The information is very interesting!

The first article is about Calendars and time.

(This article was written 12 yrs ago which would be 1999 or at least I think it was as the question is asked… “Why then does the Jewish calendar place us in the year 5760?” Please keep this in mind when reading the article.) 


http://www.lamblion.com/articles/articles_jewishlife3.php

The second article is about the cycles of the Jewish feasts and what each one means to us today as believers in Christ Yeshua!


http://www.lamblion.com/articles/articles_jews3.php

Call to America! By Amy Hosp Sep.13, 2001

These were my thoughts at the time of 9/11 and still today!

I arrived in NYC on Monday September 10, 2001 safe and sound but not after several attempts to land at Newark airport.  The flight that should have lasted only three hours took five in all but Praise God I made my trip on Monday instead of the next day that has brought us many tears.  On my way to NYC the pilot came on the loud speaker and said that we would not be able to land in Newark because of some air traffic control problems.  I began to pray and I saw a vision of fire, flames in a perfect circle lapping up into the sky.  I thought this was a sign from God that I will be in a fire?, I should see a fire?, I should warn people about the fires of Hell?, I was in danger of Hell????….. and about 10 minutes later the pilot announced that we could not land because of a fire at the airport.  Again I prayed and to be honest was in a small amount of shock that I would have seen flames in a vision and it was right, as I prayed again I saw in a vision a large airplane hitting the side of the WTC.  Of course I rebuked it and I took it that satan was trying to make me fearful of the rest of the flight.  How could I have ever dreamed that this was a vision that would come to pass.  I had no idea of the flight patterns of the plane that I was on, I had never been to Newark airport and I didn’t know where it was in relation to anywhere that I was going or the WTC.  This was only my second time to be in NYC and I had gone to a different airport the first time.  It was unthinkable that a large plane would hit the side of the WTC.  I could see how maybe a small private plane in the fog might hit it but that would be only to bad for that plane, not the entire state of NYC much less the world. 

I did not tell anyone about this because I thought that it was just a foolish notion from satan, and I can tell you that I have been bothered a great deal about what I saw in my vision and why I saw it.  As I spent time in prayer on the matter God directed me to Daniel 4:26  and when I read it I was very surprised at what God was beginning to do in my life and I began to understand that my life was about to change forever not just because of the happenings on September 11, 2001 but because of the visions that God was giving to me and the call to a higher responsibility that I must now learn to accept. 

On  9/11/01 God gave me

 Dan 4:26  “The command to leave the stump of the tree with its roots means that your kingdom will be restored to you when you acknowledge

that Heaven rules.”

 and as I read chapter 4 of Daniel this is what I believe God is showing me.  (One local newscaster in New York City keep saying that all was left was a stump.)  I don’t claim to say that Daniel 4 is in any way related to the tragic events that took place on September 11, 2001 but I do think that we can take some clues from the words of a King who was humbled from his own thoughts of greatness and then became a man who honored and feared God. At a later time I want you to read the entire Chapter of Daniel 4 yourselves but for now I want you to think about what has happened and how NYC and America could be seen in these verses and ask God to speak to you about any revelation that He would have for His people at this time.  To be honest I was overwhelmed when I read it and I know that God wants to speak many things to us through these scriptures but for now let’s just look at a few verses.  

Vs. 4 “I, Nebuchadnezzar, was at home in my palace, contented and prosperous.” Like Nebuchadnezzar we (America) have been to long relaxing in our homes, flourishing in our own greatness, proud that no one can touch us. 

Vs. 5 – 9 “I had a dream that made me afraid.  As I was lying in my bed, the images and visions that passed through my mind terrified me.  So I commanded that all the wise men of Babylon be brought before me to interpret the dream for me.  When the magicians, enchanters, astrologers and diviners came, I told them the dream, but they could not interpret it for me.  Finally, Daniel came into my presence and I told him the dream. (He is called Belteshazzar, after the name of my god, and the spirit of the holy gods is in him.) I said, “Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you, and no mystery is too difficult for you.  Here is my dream; interpret it for me.”

Time and time again God has spoken to this nation is all forms, dreams, prophets, the Bible, history.  We have taken these signs from God and became fearful maybe at first but the longer we ignored them the more distant we became from the truth of what God was saying to us.  As a result we turned inward to rely on our own strengths and then we began to seek out what the something that the something was trying to say to us.  What I mean is this, because God has put in each of us a desire to know Him and because we have gotten so far away from Him that we don’t recognize Him, (We, I am speaking of America as a nation), we seek out palm readers and psychics and other things along these lines including words from self proclaimed prophets of God.  It is amazing to me that so many would go to such great links to hear a word from God when He has given us the written Word to direct us if only we would take the time to fast and pray and seek Him out.  It is time to move into a spiritual maturity that God has been calling us to for many many years.  I believe that we as Americans are responsible for what has happened in that God is trying to get out attention.  He seems to be calling us one last time see what we are willing to do as a nation and as individuals to seek Him with all of our might.

You see, God is not a God that would kill for a hobby or for pass time, He cares!

As a sinner I deserve nothing from God, not even a single breath of air do I deserve from God, it is only for His Glory that He created me in the first place and in that He knew me in my mother’s womb and gave me the choice to fall under that Mercy Seat and take up the Grace which He offered to me through the shedding of the blood of Jesus to be saved.   He loves you enough to allow you to come to His throne of Mercy and take up the Grace that He speared for you to be saved you from Hell.

We don’t talk about Hell enough.  Hell is a place that is real and it is waiting for those who will not heed the call of God to come and take up His Grace.  Even Hell was created for God’s Glory.  What would be so glorious about everyone being saved from nothing?  If it were not for Hell then there would be nothing for us to be saved from other than ourselves.  Think about Hell, when is the last time you have heard a good sermon on the depths of Hell and the effects that it will have on you if you so choose to spend eternity there?  For me I cannot think of the last time that I heard about the terrors of Hell from the pulpit.  I see that it is time to wake up and stop thinking and focusing on things that sound happy and make us feel comfortable because it is in that comfort that we forget and have forgotten that God is a Glory seeking God and that He only wants us to be with Him.

In order to be with Him though we must know what we are escaping so that our rejoicing came be of value.  If you are told not to touch the hot stove because it will burn, then you can go for awhile and not touch the hot stove.  This is no reason for you to be happy that you did not touch the hot stove, you can be thankful that you were told, but you cannot fully appreciate it unless you have touched the hot stove and felt the reason why you should not touch it.  Also this brings us to the point that in touching the hot stove yourself you can testify to others the truth about the hot stove, in not touching the hot stove but only being told about it does nothing toward your motivation to tell others.  I hope you hear what I am saying.  You can truly be satisfied that you have helped someone by telling them of the dangers of the hot stove from your own personal experience.

This is what I am saying, for too long we have been ridding on the experience of others, from times past in the early 1900’s when our parents and grandparents were taught about the dangers of the fires of hell and since then we have been relying on what they have told us they have heard.  Some of the tales of hell have become just that, tales, folklore, fairytales, all of these type of things suggest that what is being said is not real, fake, just pie in the sky.  I am here to tell you that it is real, hell is real and it is real hot and if you don’t shape up, get in line and do what is right you are going to find out for yourself and have your very own, up close, personal experience with Hell from Hell itself the only thing is that while you are experiencing this personal time it will be to late for you to change your mind.  Once you get there, there is no turning back, you are there to stay forever and not only that, you will know that and you will know that.  There will not be anything, no pleading and begging, no more time for praying, no more time to seek out the scriptures to see if you got it right, no nothing for you but just an eternity of unmanageable torment of fire and thirst and pain and anguish that will last forever and ever and ever.  I am not just trying to scare you, I hope to make you think about this for a long while.  I’m telling you time is short and you better turn to Jesus now and get it right.  It is very simple thing to do, just ask Him to save you.  Now is the time, it is now, don’t wait, do it now.  If there is any doubt in anyone’s mind right now that you are not saved or that you are unsure if you are still saved than let’s stop right now and take a few moments to pray this prayer:  Lord Jesus,  I want you to come into my heart and save me from me sin. I don’t want to go to Hell.  Lord Jesus, help me know you better and even though I might not understand everything that you did for me on the cross I do know that You are God and that you came to earth to wash away my sins so that I will not have to go to Hell.  Lord Jesus, I ask you now to come and begin to be the Lord of my heart and my life and teach me Your ways so that I may walk in them and that I might live as the righteous person that You created me to be.  In Jesus name I pray amen. 

Now let’s talk about the Glory of God. How can we bring Glory to God in our own personal lives?  God gives us Himself for our own enjoyment.  God is the best gift He can give us so we must do all for His Glory to give the people of the nations the gift of God Himself.  We can touch the nations if we do it for the Glory of God.  Glorifying God does not mean to make Him more glorious.  To Glorify God and to magnify God is to do the Glory of God.  You don’t take big God and make Him smaller, you take the little light (yourself) and make God big by doing all to God’s glory.  When you do this then there is something inside of you that is satisfied because that is how God created us.  To Glorify Him, and when we do this then we are fulfilled in our calling.  John Piper says “God is most Glorified in me when I am most satisfied in Him”  This causes me to worship Him which is Glory to God.  Do you understand what I am saying?  The time that God is most Glorified is when I am most satisfied in Him. 

Let’s take this to a personal level.  In order to Glorify God in your life then you must be satisfied in knowing that He is your all in all.  He is the reason that you move and breath and live.  What does that mean?  That means that the only reason that you move and breath and live, is not because He causes that to happen for you, because He is a kind God but that you move and breath and live only to bring Him Glory because if the things that you are doing are not bringing Glory to God then there is no reason for you to go on breathing and moving and living, it is pointless to be here on earth and not be doing things to Glorify God. 

Again, God is most Glorify in me when I am most satisfied in Him.  If we are not happy, satisfied in knowing who God is and why He chose us and how much He loves us then we are not satisfied and therefore we will not be seeking to bring Glory to God.  This of course brings us to a place of repentance or at least it should. 

This subject of bringing Glory to God was very hard for me to understand at first and it took me awhile to grasp it, but finally I was able to let it penetrate through my hard skull and I think that I am beginning to understand a little of what Glorifying God is all about.  John Piper’s book Future Grace for God’s Glory is an excellent book to read on this topic.  It is a heavy book to read, there are lots of things that will tickle your brain in that book but I highly recommend it

You may not have prayed that pray that we stopped and prayed earlier because you already know your future but maybe you realize that you are not satisfied in God and that you are not doing your all to bring Him Glory.  You see if you are reading the Word everyday and you think that you are feeding on God enough that you are satisfied then something is wrong.  The more that you read the Word and the more that you know the ways of God then the more hungry you become.  If you think that you are full of God then check again because more then likely you are only full of yourself and you can come to Him right now and renew that hunger that you once had for Him. 

The 9th of Av Tisha B’Av

This coming week is very important in the life of a Jewish person.  The 9^th of Av Tisha B’Av means “the ninth (day) of Az”, which falls on Tuesday August 9^th 2011.  This is a day of great mourning for the Jewish people.  It is tradition to abstain from eating and drinking, bathing, the wearing of leather shoes, and martial relations for the night and day of the Av 9 beginning on at sundown on Av 8 to nightfall on Av 9.  It is customary to sit on the ground or a low seat until after mid-day.  Torah study is restricted to laws of mourning, passages describing the destruction of the Temple, and the like.  In the synagogue, the book of Lamentations is read and mourning prayers are recited.  The ark (where the Torah is kept) is draped in black.

What all has happened to the Jewish people on the 9^th of Av? 

The 10 spies came back with a bad report about their Promised Land on the 9th of Av and the children of Israel refused to go into the Promise Land.

Nebuchadnezzar destroyed Solomon’s Temple on the 9th of Av.

656 years later to the day, when Rome destroyed Herod’s Temple, it was on the 9th of Av.

In 135 A.D. the Jews rebelled against Rome and their rule on the 9th of Av under the false Messiah Simon bar Kockba

All of the Jews were kicked out of England in 1290 on the 9th of Av.

All of the Jews were kicked out of Spain in 1492 on the 9th of Av.

World War I started on the 9th of Av. Hitler’s proclamation to kill the Jews was on the 9th of Av.       

When it all began: The children of Israel were on the boarder of the Promised land. (Numbers 14)  and they were complaining against Moses and Aaron and they doubted what G-d said about their ability to enter into the Promise Land.  As a result they wondered the desert for 40 years and were not allowed to enter into the Promised Land.  This happened on the 9^th day of Av. G-d had opened the door to their future but they refused to go through because of their unbelief.  In G-d’s plan Av was supposed to be a month of celebrating every year but instead they refused the blessing, they held back in unbelief.  There is another Promise that G-d put before the children of Israel that they have refused in unbelief, and that is the Promise of the Messiah Yeshua.  For many traditional Jews, it is believed the Mashiach (or Moshiach) meaning "annointed one," the Jewish King, will appear on Tisha B'Av to rebuild the 3rd Temple on the location of the present-day Temple Mount. He will be born of the Tribe of Judah whose symbol is the "lion," representing the month of Av. We know that Yeshua has already come!
May we fast this year on the 9^th of Av not only in mourning for what has happened to G-d’s people but also that we all may repent of our unbelief and that our Jewish brothers and sisters will accept Yeshua as their Messiah who has come to save the world.  May the 9^th of Av this year be a day of hope for all who believe in the redemption of Yeshua in our lives!                                                                                        

Shabbat Chazon

The Shabbat preceding the Ninth of Av is called Shabbat Chazon “Shabbat of the Vision.” This Shabbat’s reading from the Prophets begins with the words Chazon Yeshavahu, the “vision of Isaiah” regarding the destruction of the Holy Temple.. The legendary chassidic master Rabbi Levi Yitzchak of Berditchev said that on this special Shabbat, every Jewish soul is shown a vision of the third Holy Temple. The purpose of this vision is to arouse within every Jew a yearning to actually see this edifice which will be built by G‑d, and to do as many mitzvot as possible in order to realize this dream. While this vision may not be sensed with the physical eyes, the soul certainly experiences this vision, and it affects the person on the subconscious level.

What is Pentecost or in Hebrew Shavout?

Pentecost is better known in the Christian world as the time when the Holy Spirit feel on those in the Upper Room after Jesus went into heaven. (Acts 2:1-6)  But have you ever wondered why there were so many Jews gathered in one place at one time?  Well, the reason they were there was because they had come to celebrate Shavout.  Shavout is the celebration for the giving of the 10 commandments.  According to Jewish legend, when God spoke the Ten Commandments on Mount Sinai, His voice spoke forth in all the languages of mankind and it took the shape of fiery sparks that encircled the camp of Israel and came to rest on each individual Jew. (Shabbat 88b; Shemot Rabbah 5:9; Midrash Chazit)  Does that sound familiar?  Isn't that what happened in the Upper Room?  It is amazing how God shows Himself to His people.  If you want to learn more about what Pentecost/Shavout is please go to the following links and read about the festival.  You are sure to learn lots!

http://www.hebrew4christians.com/Holidays/Spring_Holidays/Shavuot/shavuot.html


http://www.hebrew4christians.com/Holidays/Spring_Holidays/Shavuot/Zion/zion.html


http://www.hebrew4christians.com/Meditations/Inward_Parts/inward_parts.html

The following information is taken from First Fruits of Zion:

Parasha: Shavuot

The Giving of the Torah

Shavuot
Torah : Exodus19:1-20:23; Deuteronomy 15:19-16:17;
Haftarah : Ezekiel 1:1-28; 3:12; Habakkuk 2:20-3:19
Gospel : Acts 2

Thought for the Week:

Long before Acts 2, the Sages considered Pentecost to be the anniversary of the day God spoke the Torah at Mount Sinai. In Judaism, it is called the festival of the "Giving of the Torah." Before tongues of fire ever fell upon the believers in Jerusalem, there was fire falling on Mount Sinai. As the disciples of the risen Messiah were gathering to celebrate Pentecost in Jerusalem, they were gathering to celebrate the anniversary of the giving of the Torah.

Commentary:

Let's consider the significance of the first Pentecost at Mount Sinai. Exodus 19 and 20 tells the story. God stepped down from the heavens; He stepped onto the top of a mountain. There was wind; there was lighting; there was thunder; there was smoke; there was the very loud sound of a ram's horn trumpet blowing, and there was fire. The entire nation audibly heard the voice of God speaking the Ten Commandments.

According to Jewish legend, when God spoke the Ten Commandments on Mount Sinai, His voice spoke forth in all the languages of mankind and it took the shape of fiery sparks that encircled the camp of Israel and came to rest on each individual Jew. (Shabbat 88b; Shemot Rabbah 5:9; Midrash Chazit)

Is that how it really happened? It does not matter whether the legends are true. Perhaps God's voice did speak in every language. Perhaps it did not. Perhaps His words came forth as fiery sparks that rested on each individual. Perhaps they did not. It is important, however, to remember that Peter and the disciples and followers of Yeshua were all well aware of the Pentecost legends. They must have known the story of the giving of the Torah on Pentecost. They knew the story of the words of fire resting on each individual. They knew the story of God's voice speaking to all mankind in every language. Therefore, the miracles, signs and wonders that came upon them in Acts chapter two carried deep significance. The tongues of fire and the speaking in every tongue were both direct allusions to the Mount Sinai experience and the receiving of the Torah.

It is as if God drew a line of connection between the giving of His Torah and the giving of His Spirit. We are not to see the one without considering the other. The two events are interconnected. God's Spirit and His Torah are related.

(Excerpt from the forthcoming FFOZ book, Restoration. Returning the Torah of God to the Disciples of Jesus, by D. Thomas Lancaster)

© 2011 First Fruits of Zion, Inc. | All Rights Reserved

http://ffoz.org/resources/edrash/shavuot/the_giving_of_the_torah.php

Parasha: Shavuot

Redemption and Torah

Shavuot - שבועות : "The Feast of Weeks: Pentecost"
Torah : Deuteronomy 14:22-16:17
Haftarah : Habakkuk 2:20-3:19
Gospel : Acts 2

Thought for the Week:

R. Bechaye writes that when God's presence filled the Tabernacle, He said: "Today I am causing My Presence to rest among you; if you sin, My Presence will leave you. But when Messiah comes, My Presence will remain with you permanently. Now you see the Divine Presence through fire, but with the advent of the Messiah you will see it clearly revealed, as it is written: "For eye to eye shall they see when God returns to Zion." (Tz'enah Ur'enah)

Commentary:

Then God spoke all these words, saying, "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery." (Exodus 20:1-2)

The Festival of Shavuot (Pentecost) is the anniversary of the giving of the Torah and the giving of the Holy Spirit. As part of the commemoration, the Ten Commandments are read publicly in the Assembly on the Feast of Shavuot.

According to the traditional reckoning, the first commandment is simply, "I am the LORD your God who brought you out of the land of Egypt, out of the house of slavery." (Exodus 20:1-2)

The first commandment is to believe in God and to accept His claim of ownership over us. Unless we accept the basic premise of God's existence, no number of commandments will have any authority or meaning for us. The need for such a command demonstrates the incongruity of ascribing to morality without believing in a moral authority. If we accept the premise of objective morality, we must accept that there is a higher authority issuing that objective standard.

We also learn from this that redemption must precede commandments. Before we can receive the Torah, we must already be 'saved.' Israel's salvation from Egypt was not accorded to her on the basis of her obedience to the commandments. She was already redeemed (on no merit of her own) before the laws at Sinai were given to her. Thus the first declaration at Sinai is a reminder of their redeemed status. Only BECAUSE they are already saved are they able to receive the commands of God.

True legalism continually attempts to reverse this process by claiming that one's obedience to certain commandments (or all the commandments) is the mechanism by which salvation is earned. The first of the Ten Commandments directly contradicts this notion. Salvation and relationship with God precedes the Torah.

© 2011 First Fruits of Zion, Inc. | All Rights Reserved

http://ffoz.org/resources/edrash/shavuot/redemption_and_torah.php