The Hebrew Scriptures are not readily or easily understood by native English speakers, we post a weekly addition to regular Torah commentary. "Cutting to the Root" is intended to promote an understanding of the complexity of the Hebrew language and thereby gain a richer and deeper understanding of the Scriptures. It is our goal that these notes will teach tolerance and understanding.Please visit our web site at www.shefaisrael.com

Wednesday, April 30, 2008

Parashat Kedoshim

Parasha: Kedoshim – Leviticus 19:1 – 20:27
Haftara: Isaiah 43:21-44:23
Reading date: 3rd May 2008 – 28th Nissan 5768


19:2 This parasha begins with the instruction to the nation to become a holy people. They are to emulate YHVH as much as possible. As Messiah Yeshua is our yard stick Paul and John teach that we are to be in His likeness (Phil. 3:21 and 1Jn 3:2).

19:5-8 Offerings can be disqualified by improper intentions at the time of the service. It is not enough to carry out the commandments mechanically; one must perform them with the right intentions as well. This applies to all offerings made to YHVH and not only to the sacrificial offerings.

19:9-10 Even to this day the adherence to this command is seen in Israel.

19:13 Not only is a workman due his wages but he is also due them on time.

19:14 Very simple and moral commands in the natural but consider the spiritual. One may not give bad or incorrect advice or instruction to those who are unsuspecting. A good example of is the dearth of people teaching the Hebraic understanding of the Word and not only do they fail to understand the cultural implications of the text but many also do not read or speak Hebrew! It would be the same as someone teaching you English but does not speak or understand English. For many years I have always said, even as a Hebrew speaker, “Do not believe a word that I say, I want you to check it out for yourselves.” As men we are all fallible and sometimes lazy, the onus is on us personally to make sure that what we are being taught is correct ad not just an ‘ear tickle’.

19:15 It is wrong to judge in favor of a poor man so that he will be supported in his dignity. Justice must always be rendered honestly and in keeping with the Torah.

19:18 This is a verse that was used by Akiva, Hillel and Yeshua (and probably many others) to teach about or relationships with out fellow men.

19:19 This is a very deep verse in scripture and needs to be meditated upon and considered. The Hebrew word “sha’atnez” has no other interpretation other than a ‘forbidden mixture’. The command in every sense is not to mix things that are not of the same type. This I would suggest is one of the reasons that marriages between people of different cultures very often do not succeed.

19:21 In English we read that the offender is to bring his ‘guilt offering’ to YHVH but in the Hebrew we read that he is to bring his ‘guilt’ to YHVH. The guilt needs to be placed on the altar. It is not like paying a parking fine! This gives a very different understanding in the working of repentance and restoration.

19:23 ‘When you shall come to the Land…’ The ‘orla’ and the ‘shmittah’ laws apply only to those in the Land of Israel. Those living in other parts of the world who want to exercise these ‘mitzvoth’ could do so as preparation for the time that they will be returned to the Land.

19:23-25 All fruits from the first three years of a newly planted tree or its grafted shoots are forbidden or any conceivable use, and those of the fourth year are holy and are to be eaten in Jerusalem.

19:27 The sages teach us that we are not to cut or side burns or to destroy the edge of our beards. The interpretations of the verse are many. Most hold that it applies to total removal – i.e. that men should not be clean shaven but can be neat!

19:28 There is a lot of resistance to this verse particularly amongst younger people. Torah is very clear that tattoos are forbidden. The question of how to deal with them is not always easily answered but people once understanding Torah should not for any reason take a tattoo.

19:30 In the middle of all these ‘do not’s’ we are reminded to honor the Sabbath and the Tabernacle, the dwelling place of YHVH.

19:31 ‘Do not turn to the Ovot and Yidonim’ – ‘Ovot’ are evil spirits (aggressively so) and not the patriarchs as some people have incorrectly translated and ‘Yidonim’ are fortunetellers or oracles. These people are not to be confused with prophets.

19:32 One can easily violate this command by pretending not to have noticed. Therefore, the Torah cautions us to revere YHVH, who knows our true intentions (Rashi).

19:35-36 A business man who falsifies weights and measures is likened to a judge who perverts justice.

20:9 The word ‘ish’ – man - is repeated in this verse. Whenever we find this occurrence in the Torah it is not an error but an attempt to bring the importance of the matter before us. In this case failing to honor our parents or even worse to curse them carries the death penalty. For those of you who have read our article on restoration will realize the severity of a sin that carries the death penalty and the action we need to take in order to forgiven and restored.

20:10-21 These verses contain the punishment to be dealt out for the transgressions mentioned in 18:6-23.

20:17 The word ‘chesed’ has two meanings: ‘kindness’ and ‘disgrace’. The two are related, because the disgrace of immorality is the product of overindulgence (Radak).

20: 25-26 This chapter closes with a plea to avoid forbidden foods. Correct eating is a prerequisite for holiness as set out in 11:44.

20:27 This verse refers back to 19:31 to which the penalty for this transgression is also death. When Torah says that their blood is upon themselves it means that they alone bear the responsibility for their actions. I wonder if for this transgression, as their blood upon themselves, the atoning blood of Yeshua is effective in instances like these. I would be happy to hear comments on this.

This sin should symbolize the difference between Israel and the other nations. If we serve YHVH properly, He will bless us with prophets and we will have no need of fortune tellers and soothsayers.

3rd week of the Omer

WEEK 3 – “TIFERET” – Harmony and Compassion

During the third week of our ‘sfirah’, we will examine the emotional attribute of ‘tiferet’ or compassion. ‘Tiferet’ blends and harmonizes the free outpouring love of ‘chesed’ with the discipline of ‘gevurah’. ‘Tiferet’ possesses this power by introducing a third dimension – the dimension of truth which is neither love nor discipline and therefore can integrate the two. Truth gives you a clear and objective picture of yours and others needs.

Truth is accessed through selflessness, rising above your ego and your own predispositions enabling you to realize the purity of truth. This quality gives ‘tiferet’ it’s name, which means beauty: it blends the differing colors of love and discipline and this harmony makes it beautiful.

Day 15: “Chesed of Tiferet” – Loving-kindness in Compassion
Examine the love aspect of your compassion. Does our compassion express tenderness and love or does it come across as pity? Is my sympathy condescending and patronizing? Even if my intentions are good, do others perceive it that way? Does my compassion overflow with love and warmth, is it expressed with enthusiasm or is it static and lifeless?

Exercise for the day: When helping someone, make sure to do it in the fullest way as well as offering a smile or a loving gesture.

Day 16: “Gevurah of Tiferet” – Discipline in Compassion
For compassion to be effective and healthy, we need to be disciplined and focused. It requires discretion from both to whom you express compassion, and in the measure of the compassion itself. It is recognizing when compassion should be expressed and when it should be withheld or limited. Discipline in compassion is knowing that being truly compassionate sometimes requires withholding compassion. Compassion is not an expression of the bestowers needs but a response to the needs of others.

Exercise for the day: Express your compassion in a focused and constructive manner by addressing needs specifically.

Day 17: “Tiferet of Tiferet” – Compassion in Compassion
True compassion is without measure or end. It is not an extension of our njeeds nor canit be defined by our limited perspective. Compassion for another is having a selfless attitude, rising above yourself and placing yourself in the postion of the other person. Am I prepared or even able to do that? If not, why? Do I express the compassion and empathy? What blocks me from expressing it? Is my compassion genuine or self serving? Is it compassion that comes out of guilt rather than empathy? How does this distort and affect my compassion? Test yourself by seeing if you can feel compassion without feeling guilty.

Exercise for the day: Express your compassion in a new way that goes beyond your previous limitations. Express it towards someone that you have wronged. Compassion can lead to restoration.

Day 18: “Netzach of Tiferet” – Endurance and Eternalization of Compassion
Is my compassion enduring and consistent or is it whimsical? Can it prevail amongst the other forces present in my life? Do I have the capacity to be compassionate when all the pressures of work and family are upon me? Do I only show compassion when I have the time to be compassionate? Am I ready to stand up and defend another?

Exercise for the day: In the middle of your busy work schedule take a moment to call someone who needs a compassionate word of encouragement. Defend someone in need of compassion even if that is not a popular decision.

Day 19: “Hod of Tiferet” – Humilty and Honor in Compassion
If compassion is not to be condescending, it must include humility and honor for the other person. Hod is recognizing that my ability to be compassionate and giving does not make me better than the recipient. It is the acknowledgement and appreciation that by creating one who needs compassion YHVH has given me the gift of being able to bestow compassion. There is no place for pride when it comes to compassion.

Do I feel superior because I am compassionate? Do I look down at those who need compassion from me? Am I humble and thankful to YHVH for giving me the ability to be compassionate to others?

Exercise for the day: Express compassion in an anonymous way. Let the one receiving compassion from you not know from whom it comes.

Day 20: “Yesod of Tiferet” – Foundation and Bonding in Compassion
For compassion to be fully realized there is a process of bonding that needs to take place. It requires creating a channel between the giver and the receiver, a Mutuality that extends beyond the moment of need. A bond that continues to live on is the most gratifying result of true compassion. Do you bond with one you have compassion for or do you stay and ‘outsider’? Does your interaction achieve anything beyond a single act of compassion?

Exercise for the day: Ensure that something eternal is built as a result of an act of compassion.

Day21: “Malchut of Tiferet” – Nobility in Compassion
Examine the dignity of your compassion. For compassion to be complete (and enhance the other six aspects of compassion) it must recognize and appreciate individual sovereignty. It should boost self-esteem and cultivate human dignity, both your own dignity and the dignity of the one benefiting from your compassion.

Is my compassion expressed in a dignified manner? Does it elicit dignity in others? Do I realize that when I experience compassion as dignified that it will reflect as such on others?

Exercise for the day: Rather than just giving charity, help the needy help themselves in a fashion that strengthens their dignity.

Saturday, April 26, 2008

2nd Week of the Omer

Week 2: “GEVURAH” - Justice, Discipline, Restraint, Awe

After the most miraculous Exodus from Egypt the people of Israel spent 49 days preparing for the most awesome experience inhuman history – the giving of the Torah at Mount Sinai. Just as our redemption from Egypt teaches us how to achieve inner freedom in our lives; so too this 49 day counting period of “S’firat haOmer” is a time to refine our characters and spend time reflecting inward.

During this time it is in the area of the emotions that require the most refinement. The spectrum of the human experience consists of seven emotional attributes or ‘sefirot’. This week we continue with our ‘sfira’ using the seven dimensios of the seven emotional attributes. Last week was dedicated to examining the aspect of ‘chesed’ – loving kindness. The second week corresponds to the emotional attribute of ‘gevurah’ – discipline and or justice.

Day 8: “Chesed of Gevurah” – Loving-kindness in discipline
The underlying intention and motive in discipline is love. Think how we discipline or should discipline our children! Why do we measure our behavior, why do we establish standards and expect people to live up to them – only because of love. ‘Chesed’ of ‘gevurah’ is the love in discipline; it is the recognition that your personal discipline and the discipline you expect of others is only an expression of love. It is the understanding that we have no right to judge others; we have a right only to love them and that includes wanting to see the best come out of them.

Ask yourself: When I judge and criticize another, is it in any way tinged with any with my own contempt and irritation? Is there any hidden satisfaction in seeing someone else fail? Or is it only out of love for the other?

Exercise for the day: Before you criticize someone our their actions, is it out of concern or love?

Day 9: “Gevurah of Gevurah” – The Discipline and or Justice in Discipline
Examine the discipline factor of discipline: Is my discipline reasonably restrained or is it excessive? Do I have enough self discipline in my own life that I may exercise discipline on others? Am I organized? Do I use my time efficiently? Why do I have problems with discipline and what can I do to improve my situation? Do I take time every day to take account of my schedule and my accomplishments?

Exercise for the day: Make a detailed plan for spending your day and at the end of the day see if you have managed to live up to it.

Day 10: “Tiferet of Gevurah” Compassion in discipline
Underlying and driving discipline must not only have love but also compassion. It is the compassion that makes the love unconditional. It is love for the sake of love, not considering the other persons position. Is this not the lesson that Messiah gives us, that we are to love that unconditionally that we should be prepared to lay down our lives for our brother? ‘Tiferet’ is the result of total selflessness in the eyes of YHVH. You love for no apparent reason or motivation; you love because you are a reflection of YHVH in the image or likeness of the Messiah Yeshua. Does my discipline have this element of compassion?

Exercise for the day: Be compassionate to someone you have reproached.

Day 11: “Netzach of Gevurah” – The Endurance or Eternity of Discipline
Effective discipline must be effective and tenacious. Is my discipline consistent or does it come into play only when forced. Do I follow through with my discipline? Am I perceived as a weak disciplinarian? Do I give in just for the sake of “keeping the peace”?

Exercise for the day: Extend the plane you made on day two and extend it for a longer period of time. List both short term and long term goals. Review it and update it each day, maybe even twice a day to start with. You will soon see whether you are consistent or not.

Day 12: “Hod of Gevurah” – The Humility in Discipline
The results or discipline without humility are obvious. Some of the world’s greatest catastrophes have been as a result of people sitting in arrogant judgment of others. Am I arrogant in the name of what I see to be just? Do I ever find myself placing myself above others and passing judgment upon them? What about my children, my students or my peers at work?

Exercise for the day: Instead of passing judgment on someone, lift that person up in prayer and pray for a deeper understanding and possibly a change in the situation.

Day 13: “Yesod of Gevurah” – Foundational bonding in Discipline
For discipline to be effective it must be coupled with commitment and foundational bonding. Both when we discipline ourselves (a very important aspect not to be overlooked) and others there has to be a sense that the discipline is important for developing a stronger bond. Not that I discipline you, but that we are doing it together for our mutual benefit.

Exercise for the day: Demonstrate to one you have to discipline that it is an expression of intensifying your bond and commitment to each other.

Day 14: “Malchut of Gevurah” – Nobility of Discipline
Discipline, like love, must enhance personal dignity. Discipline that damages the self-esteem of another will come to no good. Healthy discipline should bolster self-esteem and help to bring out the best in that person and by that cultivate his uniqueness. Does my discipline harm the inner spirit of people; does it weaken or strengthen me and others?

Exercise for the day: When having to discipline someone make sure to foster self respect.

Thursday, April 24, 2008

Shabbat Hagadol - Hol haMoed Pesach

Shabbat Hagadol - Hol haMoed 19th April 2008 – 14th Nisan 5768

As Shabbat hol hamoed has it own Torah reading from Exodus, I thought rather than go over a portion we read not that long ago, we could do an exercise of soul searching that should take place at this time. During the time of the Counting of the Omer, I will publish weekly points on which to meditate and act.


A practical guide to the Counting of the Omer
The 49 days of ‘Sfirat haOmer’

The mitzvah of the 49 days of counting of the Omer is a journey into our souls. It is a real ‘soul search’ in preparation for the blessing of Shavuot. There are seven basic emotions that make up the spectrum of our human life experience. At the root of our emotional problems is a distortion or enslavement of these seven emotions. We will use this time, between Pesach and Shavuot to examine and refine these attributes.

The seven emotional attributes are:
1: ‘Chesed’ – Grace and Loving kindness
2: ‘Gevurah’ – Discipline and Justice
3: ‘Tiferet’ – Compassion or Harmony
4: ‘Netzach’ – Endurance or Eternity
5: ‘Hod’ – Humility in giving glory or Honor
6: ‘Yesod’ – Foundational as in bonding
7: ‘Malchut’ – with regard to the Kingdom

The seven weeks that represent these emotional attributes are further divided into seven days making up the 49 days of the ‘sfira’ – counting. Since emotions are multidimensional they include within themselves a blend of all seven of the attributes. The counting begins on the second night of Pesach.

Upon the conclusion of the 49 days we, on the 50th day have the giving of the Torah - ‘Mattan Torah’. After spending honing and reflecting on our inner most emotions we receive the gift of Torah, that which we could never achieve by our own efforts. We receive the gift of true freedom as remembered in the Pesach Haggadah and by the work of our Messiah.

WEEK 1: “CHESED” – Grace and Loving-kindness

Day 1: “Chesed of Chesed” - The grace of grace and loving-kindness.
Love is probably the single most powerful and necessary component in life. Yeshua taught us the most basic of Torah / Life principles when he said: “and you shall love YHVH your God with all your heart, and with all your soul, and with your entire mind, and with all your strength, this, the first commandment. The second is like this: You shall love your neighbor as yourself. There is no other commandment greater than these”. (Mk.12:30-31)

Love is both giving and receiving. One cannot experience love when it is either just given or received. Love allows us to reach above and beyond ourselves, to experience another person and to allow that person to experience us. Love is the tool that allows us to experience the highest reality, a relationship with our heavenly Father. Examinethe love aspect of love.

Ask yourself: What is my capacity to love another person? Do I have problems with giving our sharing love with others? Am I selfish? Is it difficult for me to let someone else into my life? Am I afraid of my vulnerability, of opening up and getting hurt?

Exercise for the day: Find a new way to express your love to someone that id close to you.

Day 2: “Gevurah of Chesed” – The Discipline of Grace and Loving-kindness
Healthy love must always include an element of discipline and discernment that has a degree of distance and respect for another’s boundaries; an assessment of another’s capacity to contain your love. Love must be tempered and directed properly. We don’t want to spoil a child in the name of love or smother a spouse and deny them their own personal space.

Exercise for the day: Help someone on their own terms, not on yours. Apply yourself to their specific needs even it requires an effort!

Day 3: “Tiferet of Chesed” – Compassion and Harmony with Grace and Loving-kindness
Harmony and compassion in they way we love others blends both the aspects of ‘chesed’ and ‘gevurah’. Harmonized love includes empathy and compassion. Love is often given in expectation of something in return. Compassionate love is given freely; expects nothing in return – even when the given love is not received or even deserved.

‘Tiferet’ is the perfect illustration of Yeshua’s teaching of loving one enemies and turning the other cheek.

Exercise for the day: Offer help to a perfect stranger in need.

Day 4: “Netzach of Chesed” – The eternal endurance of Grace and Loving-kindness
Is my love eternal? Does it withstand challenges and setbacks? Do I give or withhold love according to my mood or is it constant regardless of the ups and downs of everyday life?

“Remember those leading you, who have spoken Torah, whose faith follow, considering the end of their conduct: Yeshua is the same yesterday, today and forever.” (Heb.13:7-8)

Exercise for the day: Reassure a loved one – don’t for get to say, “I love you”.

Day 5: “Hod of Chesed” – Humility and Honor in Loving-kindness
Often when we love we find we are unable to forgive those we love or to bend or compromise on an issue. ‘Hod’ introduces the aspect of humility and honor in love. It equips us with the ability to rise above ourselves and forgive or give in to the one you love just for the sake of the simplicity of love even if you atre convinced that you are right! Arrogance is not love.

Exercise for the day: Today is the day to swallow your pride and reconcile with a loved one with whom you have quarreled.

Day 6: “Yesod of Chesed” – Foundational bonding in Loving-kindness
For love to be eternal, it requires bonding. A sense of togetherness which actualizes the love in a joint effort. An intimate connection, kinship and attachment that benefits both parties. The bonding causes fruit to be borne and healthy fruit is born out of a healthy union. So too we need to apply this to not only our earthly relationships both also to our heavenly relationships as well.

Exercise for the day: Start building something constructive together with a loved one and start something new with the Father.


Day 7: “Malchut of Chesed” – The Kingdom or Nobility of Loving-kindness
Mature love comes with and brings personal dignity, a special intimate feeling of nobility and regality. Knowing and recognizing your special place and contribution in this world. Any love that is debilitating and breaks the human spirit is no sign of love at all. For love to be complete it must have dimension of a sovereignty that is likened to what Yeshua said: “No greater love than this that a man lay down his life for a friend.” (John 15:13)

Exercise for the day: Highlight an aspect of your love that has bolstered your spirit and enriched your life …. And give thanks and praise the One to whom it is due!!!

Thursday, April 17, 2008

Parashat Acharei Mot

Parasha: Acharei Mot – Leviticus 16:1 – 18:30
Haftara: Ashkenazi: Amos 9:7-15 Sepharadi: Ezekiel 22:1-16
Reading date: 19th April – 14th Nisan 5768


16:2-34 The day that ending the seeking of forgiveness for the golden calf by Moses became known as the ‘Yom Kippur’ – the Day of Atonement. ‘Kippur’ is the Hebrew word that comes from the Hebrew ‘kapara’ which means to atone or expiate. The sacrifices and purifications commanded thus far did not suffice to complete the reconciliation between the congregation of Israel, which was called to be a holy nation, but in its very nature was still altogether involved in sin and uncleanness, and YHVH the Holy One-that is to say, to restore the perfect reconciliation and true vital fellowship of the nation with its God. This want was met by the appointment of a yearly general and perfect expiation of all the sins and uncleanness which had remained un-atoned for and un-cleansed in the course of the year. In this respect the laws of sacrifice and purification received their completion and finish in the institution of the festival of atonement, which provided for the congregation of Israel. Hence the law concerning the Day of Atonement formed a fitting close to the ordinances designed to place the Israelites in fellowship with YHVH, and raise the promise of YHVH, “I will be your God,” into a living truth.

16:6 The High Priest must first repent of his own sin and that of his household before he confesses those of the nation. Repentance is one of YHVH’s greatest gifts allowing us to begin a new life without the hampering of ones past sins.

16:8 The selection of the two goats – one as a national sin-offering and the other as the bearer of the people’s sins. The words used for the lots in this verse are ‘goralot’ and not ‘purim’ or mention of the ‘umim and thumim’ as one would expect. The word ‘goral’ means fate and which ever goat received either the ‘pur’ with ‘lashem’ or ‘l’azazel’ would determine the fate of that goat. Of interest ‘azazel’ mentioned here is one of the three words used in Torah to describe what is used in English as hell. As ‘azazel’ is understood to be a place of solitude – reference to that in last week’s portion – it is often referred to as “hell on earth”. The other two places ‘gehinom’ and ‘sheol’, the sages would tell us that as there are three names there may be three different places with different functions, maybe more on that at another time!

16:11-14 He was then to slay the bull of the sin-offering, and make atonement for himself and his household. But before bringing the blood of the sin-offering into the most holy place, he was to take “the filling of the censer (‘machtah’, a coal-pan,) with fire-coals,” i.e., as many burning coals as the censer would hold, from the altar of burnt-offering, and “the filling of his hands,” i.e., two hands full of “fragrant incense” , and go with this within the veil, i.e., into the Holy of Holies, and there place the incense upon the fire before YHVH, “that the cloud of incense might cover the ‘capporet’ above the testimony, and he might not die.”

The intention of these instructions was not that the Holy of Holies, the place of YHVH's presence, might be hidden by the cloud of incense from the gaze of the High Priest, but as burning incense was a symbol of prayer. This covering of the ‘capporet’ with the cloud of incense was a covering of the glory of YHVH, in order that He might not see the sin, but might graciously accept, in the blood of the sin-offering, those for whom it was presented. Being protected by the incense from the wrath of YHVH, the Cohen haGadol was to sprinkle (once) some of the blood of the ox with his finger, first upon the ‘capporet’ in front, i.e., not upon the top, but merely upon or against the front of it, and then seven times before the ‘capporet’, i.e., upon the ground in front of it. It is assumed as a matter of course, that when the offering of incense was finished, he would come out of the Holy of Holies again, and go to the altar of burnt-offering to fetch some of the blood of the ox which had been slaughtered there.

16:17 There was no one permitted to enter the ‘ohel hamoed’ – the Tabernacle – until the High Priest came out. Recanati and R’Bachya interpret that the High Priest was to be in the presence of YHVH without an additional intercession.

16:30 We have to make ourselves worthy of YHVH’s forgiveness. Only through repentance and self-cleansing can a person “be cleansed of all his sins before YHVH” (Sforno).

16:31 “And you shall afflict yourselves” – ‘veanitem et nashatechem’ – the word ‘ani’ means poor or degrading and ‘nefesh’ is your soul or the life blood within. Although fasting is good and helps to attain the true meaning of this verse, this is not a direct call to fasting but rather a call to humility (my degrading or lowering oneself) and true repentance and purification or sanctification.


17:11-12 Because life is in the blood, YHVH designated blood as the medium that goes up on the Altar for atonement as if to say ‘Let one life be offered tp atone for another’. This is the reason that blood is not permitted for consumption. It was also the blood of Yeshua that was shed, on the Mount of Olives, next to the Altar of the red heifer that for us is the all atoning, purifying and live giving blood.

18:1-5 Here are given the forbidden practices. Verse five ends with “I am YHVH”, this implies that there is no debate about these practices, YHVH’s Word is absolute.

18:6-20 As the Shabbat is one of the keys to holiness and holy living so too are the laws governing sexual relationships. The sages teach that wherever on finds the safeguards of chastity, there one finds holiness. (Vayikra Rabbah 24:6)

18:22-23 The severity with which the Torah deals with these perversions shows the repugnance in which YHVH holds their practitioners.

18:22 None of the previously mentioned relationships were described as an abomination but here the Torah refers to homosexual relationships as an abomination. I have often wondered if an ‘abomination’ to YHVH constitutes the unforgivable sin?

Friday, April 11, 2008

Parashat Metzora

Parasha: Metzora – Leviticus 14:1 – 15:33
Haftara: 2Kings 7:3-20
Reading date: 12th April 2008 – 7th Nisan 5768


Let us start this parasha with Rabbi Hirsch’s reflections. “Being alone outside the camp lets the afflicted reflect on his spiritual deficiencies, causing him to repent. Then YHVH removes the mark of his degradation and he can begin the process of returning to his people”.

What characterizes the pure as opposed to the impure? This can be deduced from the characteristics of the impure. Impurity stems, firstly, from contact with a corpse. Likewise, it stems, secondly, from a leper, a live person who has lost some of his flesh and who appears to be at death's door. Impurity also stems, thirdly, from any discharge of liquids that represent life - semen and menstrual blood - which are the source of life. In other words, when a liquid of life is lost from a living organ - a sort of partial death - this leads to impurity. Thus impurity is associated with death, while purity is associated with life. Therefore, the most potent substance needed for purification is blood, and next after that, flowing water, known as "living water." This is water that is closest to its condition at the time of Creation. Embodied in the notions of pure and impure are qualities characteristic of YHVH: life and creation. That which promotes creation and life is associated with purification, and that which is detrimental to creation and life is associated with impurity. In other words, life and creation represent the will of YHVH, whereas death and degeneration are contrary to His will. One could say, as it were, that YHVH likes to be in a setting of purity and that He will not tolerate too much accumulation of impurity. When the level of impurity rises, YHVH abandons the Tabernacle until it is purified once more.

The cure, as the Torah describes, for impurity is isolation. Let’s have a look how and why isolation is so important for restoration and healing.

Many of the sages refer to the impurity of the ‘tzarat’ as being as the result of sin. Rabbi Aba opened a discussion on this with a verse from Job19:29 “Be afraid of the sword: for wrath brings the punishment of the sword that you may know that there is judgment (‘shadun’ – Hebrew) as an illustration of the spiritual influence on the impurity. What is of interest is that it is pronounced ‘shadun’ – judgment- but spelled ‘shadin’ - demons or evil spirits.
The reason that impurity is not tolerated within the camp is that these impurities spread - both the physical and the spiritual. As we well know there is always a connection between the physical and the spiritual.

Isolation gives the impure a time to reflect and most importantly to prepare for repentance. It is a place where you are with people in the same or worse situation than you are yourself. There comes a time to choose. The choice is to continue to wallow in the pity of oneself or to take a conscious decision to step up out of the mess and do what is required to make right and accept and receive healing.

Many people died in leper colonies or in places of isolation but many too came out with a testimony of healing.

If this time of isolation is a punishment or judgment there are judgments for both the soul and the body. The Hebrew word ‘metzora’ contains two Hebrew words ‘motzi’ and ‘ra’, literally to ‘remove evil’ or ‘take out evil’ or ‘speaks evil’ as in ‘lashon haRa’.

‘Lashon haRa’ or slander is a serious problem that needs to be addressed within the body. How many times have we not found ourselves listening to hurtful rumors been started by people saying things out of context and without full knowledge of the truth. To entertain these rumors is as bad as starting them!

When the one who is to be declared clean comes with his two birds (14:4) the sages tell us that this is symbolic of YHVH and the ‘Shekinah’ returning to him.

The purpose of the high priest in this action is to bring the Kingdom to perfection. So too the action of Yeshua, our current high priest is to bring about the perfection of the Kingdom within us and in the world.

Of interest the word to cleanse in Hebrew ‘lechate’ comes from the same root as the word for sin ‘chet’. The act of cleansing or disinfecting is to do with the removal of sin and its consequence.

Isolation is not only to do with being punished but also gives us a time to reflect inwardly. So if we are sent to a place of isolation let us question YHVH as to the reason for us being placed in such a hard place and deal with it!

Thursday, April 3, 2008

Parashat Tazria

Parasha: Tazria – Leviticus 12:1 – 13:59
Haftara: 2Kings 4:42-5:19
Reading date: 5th April 2008 – 29th Adar Bet 5768


12:4 Seven days after giving birth to a baby boy, the mother immerses herself to remove the ‘niddah’ contamination, following which she assumes a new status for the next thirty three days. She remains in a partial state of contamination, until she brings her offering at the end of the thirty three day period.

13:2 The popular translation for ‘tza’arat’ has been leprosy but it could in fact be many various afflictions. It was commonly accepted that prevention of the disease’s spread was the reason for the quarantine of a person smitten with the disease. Hirsch proposes that ‘tza’arat’ is the physical manifestation of a spiritual dilemma. He maintains that the primary cause of of ‘tza’arat’ is sin or slander. Similarly he sees it as a punishment for the sins of bloodshed, false oaths, sexual immorality, pride, robbery and selfishness (Arachin 16a, Midrash). Thus ‘tza’arat’ is YHVH’s retribution for the offender’s failure to feel the needs and share the hurts of others. YHVH isolates him so that he can experience the pain and hurt he has placed on others.

13:30 ‘Nesek’ is the name of the ‘tza’arat’ of the scalp or beard area. It is the type of infection that causes hair loss.

13:40-44 In the case someone loses all the hair of the back of his head (karachat), of the front half of his head (gabachat), or his beard, the newly bald skin is treated like shin anywhere else on the body.

13:45-46 The list of the afflictions is complete and the Torah goes on to the laws relating to the behavior of the afflicted. The rules of his isolation from the community are given in these two verses, and they apply to all the cases in this chapter. The procedure of the cleansing ritual is in next weeks parasha.