Occasionally, I’ll have a Hebrew student who insists that he (or she) doesn’t see the need to learn both block script and cursive script when studying Hebrew. When I hear that, I have one response.
“You don’t have to learn both ways, but if you don’t you are cheating yourself.”
Yes, it’s true that most printed materials in Israel are written in block script (and usually without vowel points, called nikud). However, private correspondence is usually written in cursive. Many labels are also written in cursive, so shopping might be a bit difficult if you only read block script. And then there’s graffiti…
One of my students who didn’t want to learn cursive sent me a bit of graffiti she saw on a wall, and she had no idea what it said. So she asked me to translate for her. It literally means “the people of Israel are alive,” but is usually translated “Israel lives.”
The thing is, Hebrew doesn’t have upper-case and lower-case letters. It has only one alphabet and all the letters have the same “x-height.” It does have some ascenders and descenders, such as in the letters khaf sofit (ך) and lamed (ל), which go slightly above or below the baseline, but most of them fit neatly between a top line and a bottom line. (Actually, Hebrew “hangs” from the topline rather than sitting on a bottom line as English does.)
When we learned English in elementary school (or kindergarten), first we learned block print (I learned the stick-and-ball method) and we learned both upper-case and lower-case letters. Call that 2 alphabets since there are two forms of each letter. Then, later on, we learned cursive, which also has two forms. So that’s a total of 4 alphabets we learned so we could read and write English.
Hebrew only has one set of forms for each of two scripts, block and cursive. Learning to read and write in Hebrew cursive should certainly be no more difficult than learning to read and write in both block and cursive scripts in English!
It happened again. I allowed a measuring spoon to fall into the garbage disposal and it got bent out of shape. When my husband said, “Sweetie, again?” I got bent out of shape. Not my intention, for sure, but as they say, “The road to hell is paved with good intentions.”
This time, though, I immediately went to God in prayer. In my spirit, I groaned, why am I so easily offended? I want to flow in Your love, and an easily offended spirit isn’t there.
“It is not rude; it is not self-seeking, it is not provoked [nor overly sensitive and easily angered]; it does not take into account a wrong endured.” (1 Corinthians 13:5 AMP)
We know that “the love chapter” in 1st Corinthians tells us that love is not easily offended. The Greek word for “offended” is παροξύνω (pronounced paroxynō), and means easily provoked to anger, irritated, or offended.
So how does the Tanach (Old Testament) treat this idea?
Proverbs 17:9 is translated “He who covers an offense promotes love; But he who repeats a matter separates best friends.” However, the word used here is not “offense,” but “transgression.”
Proverbs 19:11 says this: “The discretion of a man makes him slow to anger. It is his glory to overlook an offense.” Again, the word translated “offense” is “transgression.”
Only twice in the Tanach does the word מִכְשׁוֹל appear, meaning “offense.” The most well-known passage is in Isaiah 8:14, where the Messiah is called a “rock of offense.”
The same idea, “rock of offense” (σκάνδαλον), in the New Covenant is pronounced “skandalon” and is where we get the English word “scandal.” And what is this scandal? It is that Jews and Gentiles have equality in that they must both approach the Messiah in faith. Works won’t work, so to speak.
To the Jews, who for thousands of years thought that they would be accepted by God based on their own righteousness via their righteous deeds, being put on a par with “unrighteous Gentiles” insofar as their acceptability to God was indeed an offense!
So, to conclude, we should recognize that giving offense or receiving offense is a matter of great seriousness as it is seen as transgression. We can only by God’s grace walk in the kind of love that does not give or receive offense.
And together, we are all on the same footing. Let us not stumble over the truth.
“The LORD bless you and keep you: The LORD make his face to shine upon you and be gracious to you: The LORD lift up his countenance upon you, and give you peace.” (Numbers 6:24-26 RSV)
To understand this very special blessing, for which God Himself chose the wording, we must look at the language it was written in. We must take on the mindset of the Ancient Hebrew people and see the meaning of the words from their viewpoint. And when we do, you will see that English doesn’t come even close to the magnificence of this amazing grace.
So from an Hebraic perspective, it would be better translated:
YHVH will kneel before you,* giving you gifts, and He will guard you, hedging you about with His protection. YHVH will illuminate you with the entirety of His being, bringing order where disorder was, and He will be your comfort and provide for all your needs.YHVH will lift up His wholeness of being upon you and He will set in place everything to make you whole and complete. * figuratively speaking
In our weekly Havdalah meeting, our Messianic congregation receives the Aaronic blessing as given by one of our pastors or our cantor/rabbi. This is allowed because Yeshua has made us a kingdom of priests and kings to His Father (Revelation 1:6). Therefore, not only can we receive the blessing, but as priests we can speak it over others as well.
“Moses said to the heads of the tribes of Israel: “This is what the Lord commands: When a man makes a vow to the Lord or takes an oath to obligate himself by a pledge, he must not break his word but must do everything he said.” Numbers 30:1-2
Today I asked my husband for a word to explore in Hebrew. His answer was, “integrity.” If I were to choose a word to sum up his character, integrity would fit the bill. So this one is for him.
According to Wikipedia, integrity is the basing of one’s actions on an internally consistent framework of principles.
Our Hebrew word is תוֹם. It is pronounced tome. In the Jewish mindset, integrity is linked to wholeness and perfection.
Rabbi Noah Weinberg posits the following: Imagine you’re successful, rich and famous. You’re on vacation with friends when suddenly terrorists burst into your room, hold a gun to your head and say: “Tell us where your friends are and we’ll release you safely. Otherwise we’ll kill you.”
What do you do?
In Jewish thought, there are three fundamental principles upon which the world stands. They are truth (emet in Hebrew), justice (tzedek) and peace (shalom).
The Talmud tells us: “The signature of the Holy one, blessed be He, is truth.” So together, the three great principles of Judaism come together to form integrity.
But what happens when we fail our integrity? We make a vow (or promise or commitment) to something or someone, but we don’t carry through. Real life interferes, and we fall short of what we had planned. God is very serious about vows, as the book of Numbers shows us.
Remember the story of the Isra’elites right after they’ve defeated Ai and destroyed the city? Some men from a neighboring tribe deceive Joshua and the elders by feigning having come from a foreign country and asking them to enter into a covenant so that the army of Isra’el won’t kill them. Of course, it turns out that although God had told Joshua not to make a covenant with the people who lived in the land, He nevertheless considers their vow made in His name to be valid. The “foreigners” end up as slaves to the Isra’elites (which for them is assuredly better than the death of their nation).
God expects total integrity in our walk. But He also knows our human frailty and forgives. Blessed be the Name of the Lord!
Ancient thought about sheol (hell) was quite different from Western (Christian) thought, yet Yeshua was a Jew. What did He think?
sheol, underworld, grave, hell, pit
Sheol-the OT designation for the abode of the dead
place of no return
without praise of God
wicked sent there for punishment
righteous not abandoned to it
of the place of exile (fig)
of extreme degradation in sin
The word sheol, or שְׁאוֹל, in ancient thought meant the world where bad people, or all people, or maybe only some people went after they died. There were so many different thoughts on what happened when you died that you could write a whole book on that subject alone. It has been described as a deep, dark region, as a pit, and as “the Land of Forgetfulness.” Human beings after death, they thought, went to a netherworld called Sheol, cut off from God and man, but still “alive” in some shadowy existence. However, there is no judgment, whether reward or punishment there.
Pessimism was the rule of the day when it came to life after death. Most Jews were “here-and-now” focused and all people came to the same end.
After the destruction of the First Temple, however, the prophets began to speak with more hope about the future.
When the Second Temple was destroyed in 70AD, a theological crisis occurred. It was one thing to claim as the rabbis did—when the Lord’s sanctuary was destroyed and His people were scattered—mi–p’neihataeinu, “because of our sins” but it was very difficult to give reasons that good, pious, individual Jews should suffer also.
Rabbi Ya’akov said: This world is compared to an ante-chamber that leads to OlamHa–Ba, (the World-to-Come).” In fact, some rabbis taught that the righteous suffered in this world so that their reward in the next world would be that much greater.
So what did Yeshua teach about sheol?
In the Sermon on the Mount where Yeshua’s message was about love, He emphasized that those who were not more righteous than the Pharisees would never enter heaven (Matthew 5:20). He warned that unrepentant sinners would face the fires of sheol. At the end of His Sermon, the kingdom of God and the horrors of sheol are contrasted. Sheol is described as a place of destruction, where the broad road leads. Even professing to know the Messiah, if one continues in sin, won’t save you from sheol. Everyone who does not find the “narrow way” will end up in sheol. He compares the lives of the wicked to those who build their houses upon sand.
So, in essence, we know three things about sheol from the teaching of the first century Jews and from the Messiah Himself:
1. Sheol is the place for deserved punishment, comprises real suffering, and is eternal.
2. Sheol is the place of destruction, likened to death, second death, ruin, and loss.
3. Sheol is the place of banishment, where unbelievers actually realize what they are missing—their purpose in life and in life eternal: to love and glorify God.
“Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.” — Exodus 20:8-11
When God created all that exists, He did it in six days. Yet He didn’t finish until the end of the seventh day. Why was that? Because God wanted man to remember all that He had done and to rest on the seventh day. Imagine. God made man on the sixth day and the first thing He had him do was rest!
There are numerous reasons for the keeping the Sabbath holy (set apart and sanctified to God) and we benefit from every one of them. But to me, the most important one is because it is holy; God made it so.
The time we spend resting on the Sabbath rejuvenates us for the rest of the week. It’s similar to the tithe. God can do more with 90% of your income when you give the first 10% to Him first than you can do with 100% of your money. The Sabbath is time taken out of our 168 hours—24 hours set aside to receive a gift of time. The tithe given in joy to God reaps rewards, and the Sabbath kept with joy reaps rewards, too.
The Sabbath is meant to be a gift. It is not something that should make us chafe, impatiently waiting so that we can get back to what we’re about.
And speaking of that, there is a difference between work that is not allowed on the weekly Sabbath and work that is not allowed on the other Sabbaths and feasts days of the Lord. On the weekly Sabbath, we are to do no labor. That word in Hebrew is melakha (מְלָאכָה), which refers to all forms of human activity that is work.
The work not allowed on the feast days and other Sabbaths is called avodah (עֲבֹדָה), which means any work that is part of your normal labor. My pastor, who is Jewish, likes to mow his lawn on the Sabbath. It is relaxing to him, and he doesn’t do it during the other six days of the week.
Did you realize that most people who say they keep the Ten Commandments rarely remember the Sabbath? For some reason, modern man has simply cut the fourth commandment out. But really, a precious few also keep the first three commandments, either. If you’re not keeping the Sabbath, have you made an idol out of your work? Are you looking to “make a name for yourself” (a graven image)? Are you by not keeping the Sabbath yet calling yourself by His name taking the Lord’s name “in vain”? Leave me a comment and tell me what you think and why.