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Posts in Category: First Fruits of Zion
Beha’alotcha
On May 29, 2021 0 Comments
- First Fruits of Zion
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- Torah reading for May 29, 2021
- Beha’alotcha (בהעלותך | When you set up)
- Torah: Numbers 8:1-12:15
- Haftarah: Zechariah 2:14-4:7 *
- Gospel: Matthew 14:14-21
* Christian Bible reference varies.
Miriam and Aaron assumed that no one could hear their private conversation. The Torah says, “And the LORD heard it” (Numbers 12:2). (Image: © Bigstock/gianni triggiani/Concept FFOZ)
The Puzzling Story of Miriam’s Leprosy
So Miriam was shut up outside the camp for seven days, and the people did not move on until Miriam was received again. (Numbers 12:15)
Even Aaron and Miriam were not above the sin of grumbling. Numbers 12:1-2 relates a few details about their complaint against Moses. Apparently they had something against Moses because of the Cushite woman he had married. (The Torah does not tell us the details of their gripe, but people are often irritated by their sibling’s spouses.)
The complaint against Moses had to do with his role as leader over the assembly. Both Miriam and Aaron were prophets in their own right. They had both personally received prophecies from God. They began to resent Moses’ sole leadership over the assembly. “Has the LORD indeed spoken only through Moses? Has He not spoken through us as well?” (Numbers 12:2), they asked.
Miriam and Aaron assumed that no one could hear their private conversation. It was their own private gripe against their brother. They forgot that God could hear. The Torah says, “And the LORD heard it” (Numbers 12:2).
How many times do we indulge in similar “private” conversations, forgetting that God is listening? A person should always remember that his words are heard and recorded in heaven: “But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. For by your words you will be justified, and by your words you will be condemned.” (Matthew 12:36-37)
The LORD struck Miriam with leprosy as a punishment for speaking evil speech against her brother. Moses immediately interceded on her behalf with a short, urgent prayer. The LORD relented and removed the leprosy, but Miriam still had to be put outside of the camp for seven days until she was ritually fit again.
The most puzzling thing about the story is why Miriam was smitten with leprosy while Aaron was not. Is that fair? Perhaps Aaron was spared because of his responsibility in the priesthood or perhaps it was that Miriam was punished more harshly because she was the instigator of the gossip. Those are possible explanations, but there seems to have been one ancient tradition that taught Aaron was also struck with leprosy. According to that tradition, the Torah does not explicitly mention Aaron’s punishment out of respect for the office of the high priest. Instead, Aaron’s punishment was edited out of the record but remembered nonetheless.
We know this was an opinion in early Judaism because one ancient rabbi warns that “Anyone who says that Aaron was also smitten with leprosy will have to give an account [in heaven]. When God has concealed the matter concerning Aaron [how dare we reveal it?]” (Sifre 105). Clement, the disciple of the Peter, preserved the same tradition. He taught that Aaron was also put out of the camp for seven days. Clement says, “On account of envy, Aaron and Miriam had to make their abode outside the camp” (1 Clement 4:11).
New Messiah Magazine by FFOZ
On May 29, 2021 0 Comments
- First Fruits of Zion
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Messiah Magazine, Relaunch
New Issue – Just Released!
Shalom This month we released the brand new 48-page full-color print edition of the new Messiah Magazine. In this issue of Messiah Magazine, we hope to reintroduce Shavu’ot to our brothers and sisters in the church. We explore the deep connections between Sinai and Moriah. We will discover the impact a strong foothold on Sinai can have in the life of a follower of Jesus. We encourage you to climb these mountains with us, to ascend to a peak from which Zion is visible. We hope you will be inspired by this revolutionary season, a season during which God has worked such great things. You can get it online in digital format now — free! Subscriptions to the next print edition will be available for the United States and Canada in the coming weeks.
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Nasso
On May 22, 2021 0 Comments
- First Fruits of Zion
TORAH PORTION for Shabbat: May 22, 2021
- Nasso (נשא | Take up)
- Torah: Numbers 4:21-7:89
- Haftarah: Judges 13:2-5
- Gospel: Luke 1:11-20
Young man apologizes to spouse. (Image: Bigstock)
Confession, Repentance, Restitution
When we sin against another person, causing them some loss, we must confess the sin, but we must also prove our repentance by making restitution. In most cases our restitution should include a sincere confession and apology to the individual we have wronged. A person must seek his neighbor’s forgiveness before seeking God’s.
Sometimes the desire to confess a sin to a person who does not know about the sin stems from a selfish desire to relieve one’s own feelings of guilt. The confessor is unconcerned with how the apology will emotionally damage the victim. In such situations, a person should employ common sense and a little empathy before offering an apology.
In most cases, however, the clear and certain thing to do is to seek out the person you have wronged and apologize. Along with the apology comes restitution. In matters involving financial loss, the Torah prescribes a minimum of full repayment plus one-fifth the value. If the sin also involved a matter of sacrilege, such as swearing falsely, the sinner must also bring “the ram of atonement” as a guilt offering to the Sanctuary.
If one’s victim has died or is no longer available, one must still pay the restitution. The restitution should be made to the victim’s next of kin according to the order of blood redemption outlined in Leviticus 25:25-31, i.e., brother, uncle, cousin. The Torah says that the restitution must be given to the man’s kinsman kinsman-redeemer: “But if the man has no redeemer to whom restitution may be made for the wrong, the restitution which is made for the wrong must go to the LORD for the priest” (Numbers 5:8).
And he shall make restitution in full for his wrong and add to it one-fifth of it, and give it to him whom he has wronged. But if the man has no relative to whom restitution may be made for the wrong, the restitution which is made for the wrong must go to the LORD for the priest, besides the ram of atonement, by which atonement is made for him. (Numbers 5:7-8)In some cases, the victim has suffered no injury and remains unaware of the offense committed against him or her. In such a case, the person might be unnecessarily hurt to hear one’s confession. It may be best to spare the person the injury that would be incurred by the confession and apology. For example, a husband probably should not say to his wife, “I apologize for gazing on other women whom I find more attractive than you.”
Sometimes the desire to confess a sin to a person who does not know about the sin stems from a selfish desire to relieve one’s own feelings of guilt. The confessor is unconcerned with how the apology will emotionally damage the victim. In such situations, a person should employ common sense and a little empathy before offering an apology.
In most cases, however, the clear and certain thing to do is to seek out the person you have wronged and apologize. Along with the apology comes restitution. In matters involving financial loss, the Torah prescribes a minimum of full repayment plus one-fifth the value. If the sin also involved a matter of sacrilege, such as swearing falsely, the sinner must also bring “the ram of atonement” as a guilt offering to the Sanctuary.
If one’s victim has died or is no longer available, one must still pay the restitution. The restitution should be made to the victim’s next of kin according to the order of blood redemption outlined in Leviticus 25:25-31, i.e., brother, uncle, cousin. The Torah says that the restitution must be given to the man’s kinsman kinsman-redeemer: “But if the man has no redeemer to whom restitution may be made for the wrong, the restitution which is made for the wrong must go to the LORD for the priest” (Numbers 5:8).
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Bamidbar
On May 15, 2021 0 Comments
- First Fruits of Zion
TORAH PORTION for Shabbat: May 15, 2021
- Bamidbar (במדבר | In the wilderness)
- Torah: Numbers 1:1-4:20
- Haftarah: Hosea 2:1-22
- Gospel: Matthew 4:1-17
The journey from Egypt to the Promised Land goes through the wilderness. (Image © Bigstock)
Journey through the Wilderness
The book of Numbers tells the story of the Israelites’ journey from Mount Sinai to Canaan. Along the way, the children of Israel faced tests and challenges as they progressed toward their ultimate destination: the land of promise. They met both failures and triumphs and learned important, timeless lessons.
The journey from Egypt to the Promised Land is an apt metaphor for the spiritual journey through life. Just as Israel’s journey began when God liberated them from Egypt, our spiritual path begins with a great salvation when we meet the Messiah. Just as God brought Israel to Mount Sinai, Messiah brings us to the revelation of Torah. Just as Israel’s goal was the Promised Land, our ultimate destination is eternal life in the world to come. Between here and there we face tests, trials and all manner of adventures. Like the children of Israel, we may face warfare, temptations, discontentment and agonizing hardships. As with the Israelites in the wilderness, our success or failure is determined by our reactions to these trials.
Paul used a similar metaphor. He compared the life of faith to a race run by athletes. The competitors in the race keep their eyes on the prize ahead. Though Paul was a mighty apostle and confident in his salvation, he did not regard himself as if he had already arrived at his goal:
The book of Numbers illustrates the hazards in this race. The generation of Israelites who left Mount Sinai never did reach the Promised Land. The journey through life’s spiritual wilderness is fraught with difficulties and dangers. Paul said, “If anyone competes as an athlete, he does not win the prize unless he competes according to the rules” (2 Timothy 2:5). We need to be mindful of the Bible’s rules for this journey. Each day we need to recommit ourselves to pressing forward and keeping our eyes on the goal that lies ahead.
This does not mean that if believers fail, God sends them to damnation. He never sent Israel back to Egypt. But it does mean that there are consequences for how we conduct ourselves, and there is rich reward for those who stay the course.
The journey from Egypt to the Promised Land is an apt metaphor for the spiritual journey through life. Just as Israel’s journey began when God liberated them from Egypt, our spiritual path begins with a great salvation when we meet the Messiah. Just as God brought Israel to Mount Sinai, Messiah brings us to the revelation of Torah. Just as Israel’s goal was the Promised Land, our ultimate destination is eternal life in the world to come. Between here and there we face tests, trials and all manner of adventures. Like the children of Israel, we may face warfare, temptations, discontentment and agonizing hardships. As with the Israelites in the wilderness, our success or failure is determined by our reactions to these trials.
Paul used a similar metaphor. He compared the life of faith to a race run by athletes. The competitors in the race keep their eyes on the prize ahead. Though Paul was a mighty apostle and confident in his salvation, he did not regard himself as if he had already arrived at his goal:
Brethren, I do not regard myself as having laid hold of it yet. … I press on toward the goal for the prize of the upward call of God in the Messiah Yeshua. (Philippians 3:13-14)In his race metaphor, Paul declared, “I do all things for the sake of the gospel, so that I may become a fellow partaker of it” (1 Corinthians 9:23). He was concerned that, after having preached to others, he would find himself disqualified from the race (1 Corinthians 9:27). If those were Paul’s sentiments, how much more so should we be concerned with the prize that lies ahead!
The book of Numbers illustrates the hazards in this race. The generation of Israelites who left Mount Sinai never did reach the Promised Land. The journey through life’s spiritual wilderness is fraught with difficulties and dangers. Paul said, “If anyone competes as an athlete, he does not win the prize unless he competes according to the rules” (2 Timothy 2:5). We need to be mindful of the Bible’s rules for this journey. Each day we need to recommit ourselves to pressing forward and keeping our eyes on the goal that lies ahead.
This does not mean that if believers fail, God sends them to damnation. He never sent Israel back to Egypt. But it does mean that there are consequences for how we conduct ourselves, and there is rich reward for those who stay the course.
Behar-Bechukotai
On May 8, 2021 0 Comments
- First Fruits of Zion
TORAH PORTION for Shabbat: May 8, 2021
- Behar-Bechukotai (בהר/בחקותי | On the mountain/In my statutes)
- Torah: Leviticus 25:1-27:34
- Haftarah: Jeremiah 16:19-17:14
- Gospel: Luke 4:14-22; Matthew 16:20-28
Agricultural fields in the Galilee region in Israel. (Image: © Bigstock/evgeshag)
Sabbath Rest for the Land
Before you start to wonder how you will get time off from work to keep a Sabbath for a whole year, note that the sabbatical year is not a Sabbath for people, it is a Sabbath for the land of Israel. The Torah instructs the children of Israel to let the land of Israel rest by desisting from agriculture for one out of every seven years. Farmers in the land of Israel were instructed to let the land go fallow. They were not to plow, sow, prune, reap or trim during the seventh year. They could pick and eat the crops that grew of their own accord, but that was to be the limit of their agricultural production.
This does not mean that people in North America or Africa need to let their gardens and fields go unplanted or untended during the sabbatical year. The sabbatical-year laws apply only to agriculture in the land of Israel. That is why the Torah says, “When you come into the land …” before introducing the sabbatical-year law.
Why does the land of Israel need to rest? Does it get tired? The word shabbat (שבת) does not mean “to rest” in the sense of taking a nap or getting some relaxing time by lounging around for a while. The main idea behind the word shabbat is “to cease” or “to desist.” The Sabbath a day of ceasing from production and creation. So too the land of Israel was to have a year of ceasing from production.
It is easy to fall into the trap of believing that if we did stop working, the world will stop spinning. The Torah seeks to teach us to place our trust in God rather than our own efforts. Imagine having a year off, once every seven years, to devote yourself to studying the Scriptures, learning Torah and serving the kingdom.
The anticipation of the coming sabbatical year transforms the other six years. Rather than simply mundane agriculture and production, the six years work toward a goal: the sabbatical year. The sabbatical year teaches that even our normal occupations and vocations should be working toward the goal of the kingdom.
A person may not think of his job as particularly spiritual or godly. For example, suppose a person works as a clerk at a grocery store. His entire day is spent scanning purchases, punching a cash register and making change. Nothing very holy about that, and grocers do not get a sabbatical year. However, when he remembers that he is not simply working for a paycheck but that he is working with the goal of serving the kingdom, his mundane job becomes meaningful. With the money he makes from the job, he supports his family, gives to charity and affords a Sabbath day that he can give to the LORD. He is not just working for a paycheck, he is working for the kingdom of heaven.
This does not mean that people in North America or Africa need to let their gardens and fields go unplanted or untended during the sabbatical year. The sabbatical-year laws apply only to agriculture in the land of Israel. That is why the Torah says, “When you come into the land …” before introducing the sabbatical-year law.
Why does the land of Israel need to rest? Does it get tired? The word shabbat (שבת) does not mean “to rest” in the sense of taking a nap or getting some relaxing time by lounging around for a while. The main idea behind the word shabbat is “to cease” or “to desist.” The Sabbath a day of ceasing from production and creation. So too the land of Israel was to have a year of ceasing from production.
It is easy to fall into the trap of believing that if we did stop working, the world will stop spinning. The Torah seeks to teach us to place our trust in God rather than our own efforts. Imagine having a year off, once every seven years, to devote yourself to studying the Scriptures, learning Torah and serving the kingdom.
The anticipation of the coming sabbatical year transforms the other six years. Rather than simply mundane agriculture and production, the six years work toward a goal: the sabbatical year. The sabbatical year teaches that even our normal occupations and vocations should be working toward the goal of the kingdom.
A person may not think of his job as particularly spiritual or godly. For example, suppose a person works as a clerk at a grocery store. His entire day is spent scanning purchases, punching a cash register and making change. Nothing very holy about that, and grocers do not get a sabbatical year. However, when he remembers that he is not simply working for a paycheck but that he is working with the goal of serving the kingdom, his mundane job becomes meaningful. With the money he makes from the job, he supports his family, gives to charity and affords a Sabbath day that he can give to the LORD. He is not just working for a paycheck, he is working for the kingdom of heaven.
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