(TS) Torah Seder – (NC) Nazarean Codicil #73
We will be looking at VaAsita Mitzbeach tomorrow evening. We will be looking at how the Nazarean Codicil relates to the Incense Altar and the Menorah.
Key question will be…
How Does the Incense altar relate to seeing men as trees and why did Yeshua have to pray twice. Does any of this relate to Shabbat Shekelim?
What does it mean to see men as trees?
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A Single act of Chesed
Mic. 6:8 He has shown you, O man, what is good; And what does the LORD require of you but to do justly, To love chesed, And to walk humbly with your God?
In a previous blog we asked several questions concerning the “Days of Messiah.” In this brief blog we will continue to ask thought provoking questions and offer an insight into beginning the Y’mot HaMashiach within our sphere of influence immediately. Our cited passage from the Prophet Micah tells us that we are to walk in justice. In brief this means that we must exercise the mitzvoth as taught by the intermediaries of G-d, i.e the Hakhamim. This is intimated in the words “do justly” and “walk humbly” with G-d. Each of these statements require a considerable amount of “unpacking” per se. Here we will only, at present speak of the character of chesed. There are many things to be said about the proper way to perform acts of chesed. Here we will suggest only the idea that we perform acts of loving-kindness in our realm of influence. While we may think that we should perform acts of kindness towards our fellow Jews, we note that we should include Gentiles, animals and the cosmos per se. The greater act of chesed might be not littering the highway or showing kindness to creatures of our cosmos. We are taught by the Sages that it is a mitzvah to feed an animal (specifically and animal of service) before we sit down to our own meal. In all of this we must look at our attitude and make sure that we have the right attitude.
CHANGING THE COSMOS WITH ONE ACT OF CHESED A DAY
In all of the spurious thoughts we say that we can change the entire cosmos one act at a time. Along with this goes the idea of changing the world (cosmos) one mitzvah at a time. We wait for some magical kingdom or transformation divorcing ourselves from acts of kindness – tikun that will rectify the damage done to the cosmos. Chesed is the healing balm that rectifies the failings of humanity. Surely Messiah will bring great change to the world and cosmos. But we are obligated to initiate the process.
When G-d initiated the construction of the Mishkan (Tabernacle – Shemot Ex. 25:8) He was establishing a precedential norm for interacting with the Divine Presence (Shekinah). Contained in the word “Shekinah” is the idea of neighbouring in close proximity. In other words, the constructing of the Mishkan was a way for the Divine presence to dwell “near” those who characterized the characteristics that would retain the Divine Presence. Chesed produces an atmosphere, “Mishkan” for the Divine Presence. Therefore, acts of chesed generates a spiritual field of energy (virtue). In the case where the woman with the issue of blood came and touched the tzitzit (fringes) of Yeshua’s garment he notes when the Divine energy (virtuous – energy) flowed out by saying “virtue has gone out of him.” Yeshua was a tabernacle (Mishkan) filled with the Divine Presence. This does not and did not make him “G-d!” He demonstrated a life of “chesed” and obedience to the mitzvoth of G-d. This he made himself a vessel for the Divine Presence. His life is, as are many lives of the Sages living demonstrations on what we must do to bring tikun to the cosmos.
The Hakhamim have modelled self-less lives as a living demonstration how to draw the Divine Presence. However, a greater truth remains hidden. Each act of chesed and each mitzvah taught is an act of drawing the Y’mot HaMashiach nearer. We can say “Olam HaBa a thousand times and fail to grasp the thought that the “Olam HaBa” is a world that is “Coming.” Chesed is a tool, a gate that is key to “drawing” the “Coming World” ever closer.
Like many other things that need to be said concerning this passage we note that the Ruach (Hakodesh) and the “Kallah” (Bride, i.e. the Hakhamim) seek to draw our presence closer to that “Coming World.”
Do not let the sacred tool of Chesed remain some “mystical” idea unattended. “Normal Mysticism” as an ordinary act of chesed and kindness bring us nearer to the ever “Coming World.”
We readily admit that there are many truths that will develop out of these words. But let us endeavour to make acts of chesed a daily way of drawing the Olam HaBa ever closer.
One of the greatest questions we can ask is how Messiah will accomplish all the things that will usher in the Y’mot HaMashiach?
1. First we must remember that Messiah is not the “divine deity” of Christian dogma.
2. We must also reiterate that the Christian “Heaven” is a myth (Read the end of the book of Revelation).
3. How will the days be different from what we are experiencing right now?
4. What will it be like to experience the “Birth Pangs” of the Messianic Kingdom?
5. What are the “Iqvot HaMashiach”?
“These are the generations” B’resheet 5:19-26:35
- what is to be preserved
- guard(ing), custody: a) š¹mar mišmeret stand guard 2K 115ff, offer allegiance 1 Co. 12:30 (oath.: keep loyal);
- guard, sentinel Is 218 ; he±®mîd mišm¹rôt station guards Ne 73, l®mišm¹rôt according to the divisions of servans 129; bêt_ mišmeret detention 2S 203;
- obligation: š¹mar mišmartî keep what I am obligated to do Gn 265, mišmeret HaShem one’s obligation to Y. 1K 23; mišmeret miƒvat HaShem observance of the commandment of Y. Jos 223
Thus, we see that Abraham was “faithful” to the teachings of Shem, i.e. the Sages. Abraham was most faithful to the traditions of his mentor and teacher Shem. We will be faithful in their presence and their absence knowing that we are only authorized through the principle of agency. Tis speaks to us as Rabbis, or those who are to become Rabbis, we are to guard the Mesorah of our Masters, i.e. Hakhamim. While we may not specifically label Abraham a “Rabbi” or a “Hakham” we must pause to as what was he if not a Hakham and Rabbi?
Mishmaret, then becomes a way of guarding the true character of the Torah. The character flaws of those who study the Torah are repaired (Tikun) through “guarding. This means that they are true to the teachings of their “ancestors”- teachers seeking flaws yet without undue judgment or self-condemnation. Abraham represents the side of chesed, Yitzchaq represents the side of Din and Ya’aqob the central column.
Thus, in a manner of speaking it is Ya’aqob that teaches us to refine our imperfections through the use of the right and left sides of the Atz Chaim. He wrestles with false piety and masters it through Mishmaret. Abraham, as the right side desires to give (share) his possessions and spirituality. In the presence of Yitzchaq we learn to receive. Of course this can be both positive and negative. If our desire to receive is only for ourselves or our grandeur, we are sadly missing the point of being a receptacle. In Yitzchaq we have free will to choose between giving and receiving. Here we see that there are times to share and there are times to receive. The balances expression of these characteristics is “free will.”