A Great Miracle Happened Here

We are in the Season of Miracles here in Jerusalem. Christmas and Hanukka both began on Christmas Eve, with lots of trees, doughnuts, menorahs and gift giving all joined together. It’s true that Hanukka and Christmas often coincide close together, however the last time there was a direct overlap of these holidays was in 1978. And Christ Church was once again packed with Israeli visitors for Christmas Eve. Approximately 2500 of them braved the cold conditions and came to listen and celebrate a miracle. 

Christmas and Hanukka share some interesting similarities. Both have become heavily commercialized, attractive and popular due to cultural and business pressures. Both come with terrible post-holiday traffic. Both come with special foods, warm spiced wine for Christmas and doughnuts and latkes for Hanukka. This year, the ultra-orthodox Minister of Health in Israel told us doughnuts were unhealthy and recommended we only eat one on Hanukka! Both have had many traditions that are not part of the story introduced to them. Christmas is celebrated on the 25th of December and Hanukka is celebrated on the 25th of Kislev. Both have extended Feast days. Hanukka is for 8 days and Christmas has a season of 12 days. Both holidays recall a Great Miracle done by the God of Heaven for His people. The Miracles require more than just one day to fully appreciate and internalize, so we have 8-12 days to ponder and dwell on the mystery. 

Most people would ascribe the Miracle of the Virgin birth and the advent of Messiah as the Miracle that is being celebrated at Christmas. Note that people are not celebrating the Birthday of the Messiah rather the Birth of the Messiah, as the actual day of birth is not recorded. It was not a Jewish tradition to record birthdays during the 2nd Temple Period. However, the Gospels do indeed record His birth and the celebration of that event was added to the Calendar. And I know I have said it before on this blog but it’s worth mentioning again - Christmas does not replace a pagan holiday of the Winter Solstice. This is a mantra I have heard so many times from Christians and secular alike. It’s a false claim that has become unfortunately set in stone. None of the early Church Fathers make a mention of the date or pagan holiday replacement. The Greeks predate the Catholics as the closest to the original Church and obviously did not choose to replace the Winter Solstice, which falls on the Dec 21st, as Greek Christmas is on the 7th January. And the Armenian Orthodox (who are actually the very first nation to embrace Christianity in the year 271 AD) have their Christmas in Jerusalem on the 18th January. 

Most people would ascribe the Miracle of the Oil as the Miracle that is attributed to Hanukka. Hanukka comes from the verb ‘to dedicate’, and celebrates the rededication of a purified Temple following a successful Jewish revolt against the Seleucid Greeks. The events are recorded in the Books of the Maccabees, of which there are 4 Books of Maccabees. Interestingly, the Jewish people celebrate Hanukka, an event recorded in Books that are only preserved in Catholic and Orthodox Christian Bibles. If you actually read the Books of the Maccabees you note an absence of one major event - there is no Miracle! There is no mention of Oil or how the Menorah burned with Light for 8 days as new Oil was produced. Why not? What happened?Why did they miss including such a special event that is now synonymous with Hanukka? So when did the Oil appear in the story of Hanukka? Actually, the Miracle of the Oil appears very late in the 6th Century in the Talmud, that’s 600 years after the Maccabees. The real Miracle in the Books of the Maccabees is that a small non-trained Jewish army defeated the mighty Greeks, one of the most well-equipped, well-funded Superpowers of the day. God once again fought for His people. 

The Rabbis and Sages did not agree with the Messianic theology of the Maccabees. The Maccabean nationalism believed they could hasten the redemption of the Messiah through violence and that they themselves played a part of the messianic agenda of God. They even killed their Jewish opponents who disagreed with them. The Maccabees slaughtered the Pharisees in mass crucifixion. A death penalty they had adopted from the Greeks and Romans. In revenge the Rabbis failed to mention or write about the Maccabees during the Mishnaic period (that’s between 100 BC and 200 AD), trying to downplay the disastrous nationalistic fervour of the Maccabees which had resulted in successfully getting rid of the Greeks only to invite the invasion of the Romans and subsequent destruction of the Temple. It was only much later that the Rabbis of the Babylonian Talmud sought to replace the Miracle of a military victory with a Miracle from God. They did a play on words with the Maccabees. In Hebrew the Maccabees descend from the HaShmonim family. Shemen in Hebrew means oil. Ha-Shemen means ‘the oil’ and sounds similar to HaShmonim. Thus was born the Miracle of the Oil, 600 years after the military victory over the Greeks and the rededication of the Temple. 

The Gospels record Jesus being in Jerusalem during the Feast of Dedication. As that was indeed what was being celebrated, the rededication of the Temple and the relighting of the Menorah in the Temple. Josephus (Jewish Historian) records the Feast as the Festival of Lights, as the focus was on the rekindling of Light in the Temple. Light in Jewish tradition symbolizes the presence of God. God was once again with His people. The military victory of the Maccabees was indeed a Miracle and it is worth recording and celebrating. God has many times in the past fought for His people and He will do so again. For the sake of His great Name. 

In the Prayer Book of the Jewish people today there is only one Prayer for Hanukka. Which shows you how unimportant the Rabbis are actually trying to make it. And it has no mention of the Miracle of Oil at all, rather it mentions the many miracles God has done for His people through the ages. I apologize if this disappoints some people who really like the idea of the oil miracle. However, we, both Jews and Christians, have taken many traditions and added them to the stories we celebrate. Christmas trees, Santa Claus, the three Wise Men have imbedded themselves in the Christmas Story. The Gospels record no trees, Santa was actually a generous 4th Century Bishop, and we are not told the number of Magi from the East. The truth is that God has done Great Miracles for us and our forefathers. The greatest Miracle was the Messiah. And we are indebted to recall all the wondrous Miracles God has done. We are in a Season of Miracles. The world is in a bit of a mess and we need to pray for God to continue to do more Miracles for us this year. 

Merry Christmas and Happy Hanukka.

Majestic Pride

Wisdom literature in the Hebrew Bible teaches us that ‘Pride goes before destruction and a haughty spirit before a fall’ (Proverbs 16vs18). Pride is listed as one of the seven deadly sins. Pride is usually accompanied by a negative connotation and is not a quality to be sought after in a person. We don’t usually describe someone as full of pride and mean it as a good thing. 

In a recent study of Daniel we were looking at the Vision of Nebuchadnezzar in Daniel 2. There Daniel explains both the dream and the interpretation of the King of Babylon’s vision. An image of multiple metals with the Head of Gold (being Nebuchadnezzar and his kingdom) proceeding to lesser quality elements of Silver, Bronze, Iron and Iron mixed with Clay. Each metal being a Kingdom replacing the previous Kingdom. Finally an unmade stone destroys the last remaining Kingdom and grows to fill the earth. Despite clearly hearing the correct interpretation and future, Nebuchadnezzar proceeds to build a large image made solely out of Gold. Not just the head of Gold like in his dream, but the whole body. This shows his pride and arrogance in the face of the God of Heaven. 

Pride גֵּוָה ‘Gevah’ in Hebrew. The Rabbis note that Man was made last in Creation, in order that if he became too proud he could be reminded that even a mosquito preceded Adam. Which is humbling when you think about it. Adam was also made from dust. Which interestingly can be read in multiple ways, on one level it is humbling to be reminded that we are made from dust, as is everything else. So we are no better than anything else for we all come from the same stuff. Ashes to ashes and dust to dust. However on the other hand (you have to read the Bible with two hands), from the earth comes everything for life, all food, our shelter and clothing, plus every material of beauty. Which makes the Earth itself very special. And we can be reminded that we come from such a necessary and important material. As the Word of God says. ‘When saw that He had made the world He called it Good’. 

It was pride deep in the heart of the Morning Star (הֵילֵל), Lucifer in Latin and also known as Satan (Isaiah 14vs12) that fermented a rebellion in Heaven, leaving Heaven corrupt to the stain of sin. Accordingly in Jewish thought, Heaven itself is no longer perfect. Sin had started there and left its mark. Revelation reminds us that there is a War in Heaven. Micheal and his angels fight the Dragon and his angels (Rev 12). Thus when praying for peace on Earth, Jewish people also pray for peace in Heaven. Finally God in the end of time will renew both Heaven and Earth. If Heaven was already perfect and uncorrupted then there would be no need to make a new one. 

Pride often has the opposite affect to the intention of the person with the Pride. For example, Nimrod builds Babel. Nimrod becomes the father of rebellion. He knows God flooded the world last time there was abundant evil so he seeks to build a tower tall enough to be above the potential food waters. Also he seeks to build a tower so that man is in one place and not scattered, yet in the end that is exactly what happens, the people are indeed scattered across the face of the Earth, the opposite to Nimrod’s intentions. Subsequently Babel becomes a symbol and word of confusion. 

Yet for all the negative connotations of the word Pride in Man, Pride is a characteristic of God Himself. Psalm 93 declares that ‘The Lord is King, He is robed with Majesty ..’ (Psalm 93vs1)

This is the English translation, the Hebrew actually says the Lord is clothed with Pride. The Translators took the word Pride and made it Majestic. They had their reasons of course. How is it that the Lord God is dressed in Pride and with what sort of Pride? Obviously not the same pride that we often fill our hearts with. The Psalm continues to describe the Creation, the Throne of Heaven and the House of God, and the Lord is higher than all these wondrous things. We, the decedents of Adam, cannot be prideful for our pride too often leads to evil intentions, but the Lord can. He can even wrap Himself in Pride. He made the World and He can boast in its beauty, but not us. After all, when He had made the world He did say its was Good. He can sit on the Throne in Heaven and be majestic and His pride leads only to good intentions and for the benefits of Man. 

Vanity in a Sukkah?

The holidays are coming thick and fast in Jerusalem these days. Rosh HaShanah, Yom Kippur, the first and eighth day of Sukkot as well as the regular weekly Sabbaths have made it feel like every second day is a Sabbath. We are currently in the 3rd of the Great Pilgrimage Festivals, the Feast of Tabernacles. Jews and Christians from the nations have gathered in Jerusalem to celebrate with joy the last of the Appointed times of the Lord. Sukkah’s have appeared all over the city in a myriad of colours, sizes and materials. There are many traditions and interpretations to the meaning of the command ‘Dwell in Booths for seven days’ (Lev 23vs42). Sephardi Jews traditionally eat and sleep in the Sukkah, as they tended to hail from warmer Middle Eastern countries, and Ashkenazis traditionally only take their meals in the Sukkah, as they tended to hail from the colder European countries. 

What is written in the text of the Bible and what is actually done in practice today are often different. And Sukkot is no exception. In Leviticus, the text instructs us in the gathering of 4 species of produce from the Land. What Jewish People carry today and call the Lulav לולב and the Etrog אתרוג are not what you find in the Bible. Leviticus says to gather fruit from splendid trees עֵץ הָדָר branches of palm trees תְּמָרִים and leafy trees עֵץ־עָבֹת and willows of the brook עַרְבֵי נַחַל. It is a later Talmudic tradition that identifies those today as the fruit of a citrus plant אתרוג (Etrog), a frond of a date palm לולב (Lulav), leaves of the myrtle tree הדס (Hadas) and the branch of a willow ערבה (Arbah). The palm, myrtle and willow are tied together and collectively called the Lulav. 

Its been said before in this blog that the Bible is Divine Language. Every word is Holy and has meaning, the sounds of the words are Holy and have meaning, and the words that are not in the Biblical text are just as important as those that are there. We gather the 4 species without explanation for their meaning or why, and then we are told to ‘Rejoice before the Lord’ (Lev 23vs40) but are promptly not told how. This gives great scope to search for meaning in the 4 species and there are many traditions and explanations for these items. 

One tradition revolves around the aspects of taste and scent in the 4 species. According to Jewish tradition there are 4 types of disciples in the world. 4 is a prominent number in Judaism. There are 4 points to a compass, 4 corners of the earth, 4 winds in the heavens, 4 cups of wine at the passover, various angels have 4 faces guarding the Throne of God, 4 soils in the parable of the Sower, there are 4 types of disciples and 4 gospels. The fact that there are 4 gospels demonstrates the Jewishness of the New Testament. 

The Hadas (myrtle) has a scent but no taste, the Lulav (date palm) has taste but no scent, the Arbah (willow) has neither taste nor scent and the Etrog (citrus) has both taste and scent. Taste and Scent are synonymous with Heart/Faith and Actions/Deeds. And both are needed to be the right type of disciple of the Lord. If you have good deeds and great actions but no Faith it profits you nothing. Similarly when we say we believe in God and do nothing it likewise profits us nothing, for even the demons believe (James 2vs19). We need both Faith and Actions. During Sukkot, the Lulav (the three plants) is held in the right hand and the Etrog in the left. When our children ask us what we are doing holding onto a lemon all the time, we can use this explanation that we are trying to be like the Etrog, trying to be the good disciple by putting our Faith into Action. 

Sukkot is a 7 day Festival. From Exodus 34vs22 it is also known as the Feast of Ingathering, revealing its agrarian origins as a harvest festival. The harvests of the year have been collected. The storehouses are full. We have the most abundance we have ever had through the year, from here on in its winter and the supplies only diminish until we can harvest again. But at this point in time we have the most we will ever have for this year. So its time to celebrate, be joyful and to share and be generous. Leviticus notes several offerings and sacrifices we return to God in gratitude. 

On the 8th day the Jewish People celebrate Simchat Torah שִׂמְחַת תּוֹרָה “Joy of the Torah”. This marks the end and beginning of the yearly reading cycle of Bible in the Synagogue. The annual cycle of reading the Torah became predominant in the Middle Ages. The Jewish People held to a triennial cycle in the Second Temple Period. During Sukkot the Scroll of Ecclesiastes is read in the Synagogue. What is the connection? Sukkot is a festival of Joy, yet the book assigned to be read this holiday appears on the surface to be rather depressing and lacking a sense of Joy. 

Ecclesiastes 1vs2 trumpets an almost infamous verse, ‘Meaningless, meaningless, everything is meaningless’. Most certainly the Hebrew can be read in that direct way, that the Preacher is declaring all things to have no meaning, that all is indeed vanity. There are however, no punctuation marks in Biblical Hebrew. Thus we can also read the verse as a question. ‘Meaningless, meaningless is everything meaningless?’. Perhaps Solomon is asking ‘Are you sure that everything is meaningless?’ Which now changes the direction of the whole book. 

Ecclesiastes 1vs14 declares that man’s labour below the sun has no value or ultimate benefit, it is a chasing after the wind. Recall though that what is not there in the text is just as important as what is there in the text. Hence if what man does under the sun is meaningless, then by extension what man does above the sun must have infinite potential and full meaning. Things we build on this world will fade, our efforts eventually grow old and decay. However treasures stored in Heaven remain forever. 

Taken in context of the Sukkoth holiday with its traditions, we have the concept of material abundance, blessings and full supply. Yet it is in our abundance, when we have everything we are reminded that that is all vanity and meaningless. We are commanded to leave our homes, our security and material comforts to go to the Sukkah and there to rejoice at what is truly meaningful. Such as being the right type of disciple. Thus just like an Etrog with both Taste and Scent, we should couple both our labour below and above the Sun together. Pondering as we look up into the stars of Heaven through the roof of the Sukkah knowing that service to the King of Heaven has infinite value and is anything but Vanity and Meaningless.

Day of Atonement

Yom Kippur 5777, the most sacred of days in the Jewish Calendar has begun. Stores have closed, the roads are silent of moving vehicles, even the traffic lights have stopped working and flash intermittently in orange as they themselves rest from directing cars. Israeli television ceases broadcasting with Netflix joining in the solemness of the day by withholding all program streaming. Surprisingly for such a Most Holy Day the Bible provides few details on how Israel is to conduct herself on this day. In Leviticus 16vs29-30 we read, 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 Lord.

Yom Kippur is a Sabbath (Lev 23vs32) and no work is done. Like all weekly Sabbaths the day is 25 hours long. The regular weekly Sabbath is such a good day that we steal an extra hour from Sunday. Sunday, the first day of the week is thus only 23 hours long. On Yom Kippur the Bible records that we are instructed to gather in Assembly and Afflict the Soul. Despite God’s seriousness of destroying people who perform work on this day, or do not afflict themselves (Lev23vs30) there is little information on what to actually do when we Assemble and exactly how to effectively Afflict the Soul. Traditionally, no food or drink is taken, no bathing is allowed, white clothes are worn to reflect on the verse in Isaiah that our sins will be as white a wool (Isaiah 1vs18) and married couples refrain from intimacy. There are three prescribed daily prayers in Jewish tradition, a fourth is added during Shabbat, and on Yom Kippur there is a fifth prayer. The liturgy during Yom Kippur is more extensive than usual, requiring a special prayer book to collate the prayers together. One of the special prayers for Yom Kippur is called Al Chet meaning “All Sins”. It is a confession of 44 sins, a large portion of them having to do with the Tongue. 

Leviticus 23vs26 notes that the day is actually called יום הכיפורים Yom HaKippurim. It’s plural. Literally the Day of Atonements. Leviticus 16 provides some more details on this plurality. The first person to be atoned for is the Priest (Lev 16vs6). Once the Priest is atoned then the community is atoned through the goat of the sin offering (Lev 16vs9-10), and lastly the Temple itself is atoned for (Lev 16vs20). The Day of Atonement provides for the Priest, the People and the Temple. In that order. But how did it work? Which sins are forgiven? Was repentance required, which is not mentioned in the text or did the ritual cover everything? According to the Rabbis in the Mishnah (a collection of 2nd Temple Period Jewish commentary), a contrite and repentant heart was of utmost importance. No one could intentionally sin and expect the ritual act to make everything right. Rituals assist in directing thoughts, confessions and prayers.  They promote boundaries. But without the Intention of the Heart, a ritual is devoid of meaning. We should remember that it is God Himself who institutes ritual and also Commands that the Torah be written on our hearts (Deut 6vs6). 

The Book of Jonah is read and studied during Yom Kippur in the synagogue. Serving to remind people that repentance can be done on any day, not just Yom Kippur. And also that salvation belongs to the Gentiles too. God is the King of the Universe, not just the King of Israel.

Yom Kippur is for making atonement with Heaven. For the sins committed between Man and God. But what about the sins committed between Man and Man? Good question. Yom Kippur falls on the 10th of Tishri. Tishri is named after the Babylonian god of creation/beginnings. The Hebrew Bible records the name of the month as being the Seventh month. Just as days of the week were simply named Day One, Day Two, so too were the months. During the Babylonian captivity the Jewish community integrated elements of the Babylonian calendar including the names for months. They also changed the New Year from being Aviv (modern day Nisan) in the Spring to being in the Fall. Thus Rosh HaShanah, the Jewish New Year now occurs in the Fall whereas the Hebrew Bible records the year to begin in the Spring (Exodus 12vs2). According to tradition; Adam and Eve were created on the 1st of Tishri. 

The 10 day period between Rosh HaShanah and Yom Kippur is known as the 10 days of Awe. Getting right between Man and Man is conducted with urgency in the Days of Awe, asking forgiveness from the sins we have done to our fellow Man. Interestingly we spend one day getting right with God and 10 days getting right with Man. Similarly in the New Testament we can note the emphasis on forgiving our fellow man in the Lord’s Prayer, Forgive us our sins as we forgive those who sin against us. And also in Jesus’ urging to make right with our brothers before coming to the Altar of God (Matthew 5vs23). Getting right with God is incredibly important. God said that this Yom Kippur was to be a lasting ordinance that is to be celebrated for all generations. However, the Lord doesn't want that at the expense of broken human relationships. 

The God of Jacob

Psalm 46 is a beautiful and comforting prayer. The Psalm begins with a powerful reminder that God is our refuge and strength, an ever present help in times of trouble (verse 1). Treasured words to pray and reflect when life throws us a curve ball. 

The Lord Almighty is with us, the God of Jacob is our Fortress (Psalm 46vs7). Here we see a common Hebrew parallel, where the Lord Almighty is paired with the descriptive title as the God of Jacob. Which begs a question: Out of all the people in the Bible for God to name Himself by, why choose Jacob? Are there not other characters whom might be better suited with better qualities in which to pair God’s Name with? Perhaps a good king like Hezekiah or Josiah the reformer. 

What is the character of Jacob? He is usually not one that we would hold up as a role model for ourselves. He is not an obvious hero type like David, someone who is noble and brave and stands up to the enemy? David faced giants and defeated them. He battled and stood against kings of all types. On a tender note, it is David who wrote psalms and prayed with heartfelt intent. After all, it is through David that we designate the lineage of the Messiah. Messiah is to be of the House of David, not the House of Jacob. 

Rather, Jacob is swindler, a liar and a charlatan. He steals a birthright from his own brother and then cowardly flees the family. Jacob lacks the courage to face his crime. To square the circle while Jacob is away serving his Uncle Laban, the deceiver himself gets deceived by Laban. Jacob is a fearful man, often paired in the text with the word fear, announcing his reasons for fleeing Laban as ‘I was afraid ..’ (Genesis 31vs31).

And yet, God identifies Himself as the God of Jacob. It is in that choice of Jacob against other Biblical figures that the we learn something of God’s character. We learn that He is not deterred by our failings or weaknesses. Instead it’s the reverse. It’s in those weaknesses that He is strong and can show His strength. When we are afraid we can hear the call of the Lord, “Do not Fear! For I am with you!”

Examining Jacob’s relationship with God in the Biblical text we discover that Jacob is not a compliant figure. In comparison to someone like Abraham, who obeys immediately the directions of the Words of Heaven, God doesn't give much direction to Jacob. God and Jacob wrestle together, however God does not communicate His intentions or directions to Jacob. Jacob is rarely saved out of his problems, he has to struggle though them, often without a rescue from God. And he has no great military victories like his grandfather Abraham. 

However, we see that God pursues Jacob, no matter how far he runs away, giving reassurance often in dreams and visions, often walking behind the scenes in Jacob’s life. We see that redemption sometimes works itself out in a lifetime and is not always instantaneous. 

To a character that is fearful, highly flawed and struggling, we find God drawing near, reassuring and boldly declaring, “I am the God of Jacob”. This reveals a great deal about the character of God. He is concerned with the struggler, the fearful and the burdened. He sees us in our weakness, loves and guides us anyway, and declares Himself proudly to be ours. Psalm 47vs4 declares, “He is the Pride of Jacob, whom He loved”. And that is a very comforting thought indeed. 

What is written and how do you read it?

The Parable of the Good Samaritan is unique to the Gospel of Luke (Luke 10). Often misunderstood as a story about helping the needy, the primary point of this parable was to define the ‘Neighbour’ that the Torah commanded one to Love (Leviticus 19vs8). However, before the parable is used to explain a teaching there is a discussion between Jesus and an expert in the Torah. These opening questions are almost always overlooked. 

As is common in the Jewish world of teaching, Jesus is asked a question. He is asked by the expert, “What must I do to inherit eternal life?” (עולם הבא ‘Olam HaBa’ the World to Come!). It’s a very important question, one that everyone on the planet should ponder. Seeings as how Jesus has been asked this, the most important of questions, now would have been a perfect opportunity to answer… “Believe in Me, the one who has come from the Father to save the World.”  After all, that is the message of the Church through the ages. 

Western Christianity, under the heavy influence of the early protestant reformers like Luther and Calvin, who were lawyers as well as theologians, has too often reduced Christianity to a legal transaction. That is, we are sinners, sinful from the womb, dead in our sins and we are saved and redeemed by the payment made through the blood of the Messiah. This is very true of course, but the transaction is only one part of the message and teaching of the Messiah. Christianity and the Faith in the Messiah is so much more. 

When asked how to guarantee a place in the World to Come, Yeshua responds with a very important question of His own. “What is written in the Torah and how do you read it?” (Luke 10vs26). That question is for all of us. How do you read what is written? How we read the Bible influences our behaviour in the world. The expert in the Torah responds by quoting the Greatest of Commandments, to love God and to love your neighbour. Jesus replies that he has answered correctly. So how do you love God and your neighbour? How do we read and understand the command to Love? 

After Paul reduces the Faith to three words, Faith Hope and Love, he declares that the greatest of these is not Faith, it’s Love. Absolutely, Faith in the Messiah is important, very much so, and yet Scripture declares that Love is even more important. How do we read what is written? We are commanded to Love the Lord our God with all our Heart, all our Soul and all our Strength. From this we can deduce that Love is a choice. It is not an emotion, not something beyond our control. If love was simply an emotion then the commandment makes no sense. God does not say, Love the Lord your God .. but only if you feel like it, only on weekends, only after two cups of coffee in the morning, only if you manage to fall head over heels in love with God. Love is a command and we can choose to obey that command or not. God Himself thinks we can do this and choose wisely, for He says in Deuteronomy 30vs11 “Now what I am commanding you today is not too difficult for you or beyond your reach.”

Faith may indeed be a gift from God, however Love is a choice and from the Parable we learn that too often we hide behind rules in choosing not to love, especially in not loving our Neighbour. In the Parable of the Good Samaritan the Priest and the Levite have excellent excuses as to why they cannot assist the beaten, bleeding man on the side of the road. They are going to the Temple. God has commanded that they be unblemished, untainted by death and disease.  They must be clean before the Lord. They choose not to assist, not to act in love and they have biblical reasons for not helping. Just like the Priest and Levite, we too often hide behind rules and Christian legalism. We chose not to love our Neighbour by convincing ourselves that “it’s not my department, that’s a job for another ministry but not mine, it’s not my calling or my ministry’s calling, God wants me to look after my family first…” 

Those are not the attitudes, nor choices, the Lord would have us make. Jesus uses the parable to teach in context of His initial question, “What is written and how do you read it?” Jewish preaching and teaching is always practical. We have been shown by the Messiah how to read the command to Love, the Greatest of Commandments.  Now we need to “Go and do likewise!"

Shalom, Peace.

The Bible is a very special book. Obviously! We call it the Holy Bible and that title is imprinted on the front of most Bible covers. In Jewish thought the Bible is indeed Holy. It’s even more than that, it’s Divine Language. The Language of God is so special and powerful, it can create worlds, speak blessings, demand wrath and prophesy the future. No word or sound in the Bible is superfluous. Words in the text of the Bible are not just there to fill up space on a parchment. They are chosen for a reason and interestingly the words that are not used are considered just as important as the words that are used. 

According to Jewish exegesis there are at least 4 ways to read every verse, text and word of the Hebrew Bible. The first level of reading Bible is called P’shat פְּשָׁט. This is the direct literal, or simple, plain meaning of the text. Simply what the basic text says is what it means. The rule to Hebraic understanding of Bible is that all other forms of exegesis are valid as long as they do not contradict the P’shat, the literal meaning of the text. 

The second level is called Remez רֶמֶז. This refers to the allegorical nature of the words, the symbolic meanings of things. While not often used in application by Paul, there is the example in Galatians 4 of allegorizing Hagar and Sarah into symbolic mountains of Sinai and Jerusalem. This never went against the fact that there was a real Hagar and Sarah. 

Following the Remez is the D’rash דְּרַשׁ from the verb ‘to demand’ which calls the reader to exegete the text and make it applicable in action. An example of a D’rash is when Paul quotes “Don’t muzzle the oxen while it is treading the grain.” in 1 Timothy 5vs18 from the book of Deuteronomy 25vs4. The plain text is an agrarian commandment for farmers but Paul applies this to the wages of a pastor. Paul’s use of the text does not undermine the P’shat, the literalness of the text, of what you do if you have a bovine grinding your wheat. 

Lastly, there is the Sod סוֹד, the mystery nature behind the text. The Sod is a part of understanding the Bible that only the Messiah will explain when He comes. We automatically begin all study of the Bible admitting that we will never know everything. A humbling beginning. We see Paul refer to this when he says, ‘Now I show you a mystery ..’ 1 Corinthians 15vs51. For Paul, who sees the post resurrection gospel, some of the mystery in the Hebrew text is explained in the person of Jesus. 

Enabled with this multi-layered background to the Biblical text, let’s examine one simple word of the Messiah. After His Resurrection, Jesus appears to His disciples as they gathered behind locked doors (John 20) and says, ‘Peace’. One simple word, Shalom in Hebrew שָׁלוֹם. Now quite literally Shalom does indeed mean peace, but according to its Hebraic context also means so much more. Shalom comes from the verb ‘to pay’. שָׁלם (Shalem) means Paid, masculine singular in the past tense. שָׁלם (Shalem) also means whole. So when I go to the market in Jerusalem and want a whole roast chicken, I use the word שָׁלם.  That means the whole thing including the neck, and even some of the feathers still attached :)

Before Jesus was in that room with His disciples, they were scared, nervous, uncertain of current events and unsure of the future. Then He appears. It’s a miracle, the resurrection is true and certain. In that context Jesus proclaims שָׁלוֹם Peace! How did He bring Peace? He had Paid it, and He had Paid it in full, the whole amount. All of that wrapped up in one word. Shalom שָׁלוֹם