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Latest Podcasts in Understanding Torah
Dr Hollisa Alewine – Footsteps of Messiah Part 123 (Field Notes)
Torah Teachers’ Round Table – Tanakh Edition – Isaiah chapter 43 (concl)
The Torah teachers complete the look at the Book of the prophet Isaiah/YesheYahu, chapter 43.
Now Is The Time with Rabbi Steve Berkson | Honor & Shame | Part 4
In John 11:4 we see the event where a friend of Yeshua, Lazarus, is on his death bed and Yeshua says that His Father will receive honor in what happens. Rabbi Steve Berkson brings this event into your life today by pointing out that something you may be going through...
Dr Hollisa Alewine – Footsteps of Messiah Part 122 (Charm School)
Charm School
Have you ever seen something in a Judaica catalog or shop that made you scratch your head? Symbols are always a hot topic in our circles, and often the discussions are full of extremes. In our quest to be willingly obedient to the Word of Adonai, sometimes it’s obvious we never went to charm school. Or charm and symbol school.
Frank Houtz, may his memory be for blessing, did an excellent job addressing fears of idolatory in words and symbols in his lecture, “Discerning Between Good and Evil” (2010), and he presents a reliable hermeneutic to identify customs that are indeed evil from those that mean exactly what those who use them believe them to mean.
In Creation Gospel Workbook Six, we address some of the controversy: “The Magen David (Star of David) is a good example of symbolism that has been appropriated by some pagan religions. Because of that, some believers with a poor hermeneutical skill set have averred that the Magen David is a pagan symbol. Without adding anything but common sense to Houtz’ insightful, careful work with the subject, the obvious questions are, “What is the symbol’s primary source, and what did the Magen David mean to the people who began to identify with it?”
If pagan cultures at some time appropriated the symbol, it has no bearing on what it originally meant to those who began to use it, for the Fourth Day of Creation of sun, moon, and stars antedated by far any pagan identification. I’m sure no Christian wants Christianity judged by the number of cross necklaces worn in mug shot photos or at lewd, filthy concerts. Just because trees have been worshiped as gods and used as pagan symbols doesn’t mean we can have trees in our yards.
The symbol of the Magen David is accepted universally as a symbol of the Jewish people. It is not so much an ancient Israelite symbol, but more cultural and ethnic identity. At this point in history, it is the observance of the Biblical moedim that sets apart Israel from the heathen nations, making the association of the Magen David with paganism antithetical. The Jewish people have long been associated by other nations both with the moedim of Scripture as well as the symbol of the Magen David. Monotheism. (*Scroll down for full communication from Frank)
But what about other symbols, like charms? There is a fine line between a symbol of remembrance or identification and believing the symbol itself has power that belongs to the Creator. For instance, in times past, our congregation was accused of worshiping a Torah scroll. No, we respect the Word; it is valuable to us.
Now if we marched the scroll down to the local ATM, held it up to the machine and believed it would miraculously spit out $10,000 every time, there’s a bronze serpent problem.
Twenty-four ornaments of the Bride are based on the richness that Israel used to seduce her lovers instead of her Bridegroom who gave them to her:
“…and the LORD will make their foreheads bare. In that day the Lord will take away the beauty of their anklets, headbands, crescent ornaments, dangling earrings, bracelets, veils, headdresses, ankle chains, sashes, perfume boxes, amulets, finger rings, nose rings, festal robes, outer tunics, cloaks, money purses, hand mirrors, undergarments, turbans and veils. Now it will come about that instead of sweet perfume there will be putrefaction; instead of a belt, a rope; instead of well-set hair, a plucked-out scalp…” (Is 3:18-24 NASB)
In the Shabbat livestream, we’ll examine the spiritual significance of each of these bridal ornaments, but one of them, the amulet, is a head-scratcher. That’s primarily because we’re only familiar with the corruption of the symbol, not the Scriptural, Hebrew meaning of it that makes it an ornament fit for a bride.
amulets [lehashim] ?????? a whisper, i.e. by implication, (in a good sense) a private prayer, (in a bad one) an incantation; concretely, an amulet:—charmed, earring, enchantment, orator, prayer.
Are they forbidden magic and superstition, or is there a more ancient use?
The variety of necklace-type adornments links the wording of how to lay tefillin to wearing a pendant, amulet, necklace, etc.
My son, keep my words and treasure my commandments within you. Keep my commandments and live, and my teaching as the apple of your eye.
Bind them on your fingers; write them on the tablet of your heart. (Pr 7:1-3)
My son, do not forget my teaching, but let your heart keep my commandments; for length of days and years of life and peace they will add to you. Do not let kindness and truth leave you; bind them around your neck, write them on the tablet of your heart. So you will find favor and good repute in the sight of God and man. (Pr 3:1-4)
The above is very much like the description of how Yeshua grew in Scriptures and with people, the exact vertical/horizontal relationship found in the two greatest commandments, love Adonai and love your neighbor. “And Jesus kept increasing in wisdom and stature, and in favor with God and men.” (Lk 2:52)
My son, observe the commandment of your father and do not forsake the teaching of your mother; bind them continually on your heart; tie them around your neck. When you walk about, they will guide you; when you sleep, they will watch over you; and when you awake, they will talk to you. For the commandment is a lamp and the teaching is light; and reproofs for discipline are the way of life… (Pr 6:20-23)
A permitted Bridal amulet should have the Word in some form that draws you to hear the voice of the Ruach guiding you and protecting you from sin. The writing is silent, “whispered,” like the Ruach in a still, small voice. Traditionally, Jewish amulets contain a verse of Scripture. Those containing mystical combinations of Hebrew letters are sketchy because of the Scriptural understanding of an amulet’s function: to remind the wearer of Adonai’s protective power. If the wearer doesn’t understand the words or symbols, it is not the thing to wear because it’s missing the mark.
Different contexts of lachash, the root of amulet, which is connected to protection from harm:
Positive
“O LORD, they sought You in distress; they could only whisper a prayer, Your chastening was upon them.” (Is 26:16)
“The captain of fifty and the honorable man, the counselor and the expert artisan, and the skillful enchanter*.” (Is 3:3)
Negative
“If the serpent bites before being charmed, there is no profit for the charmer.**” (Ecc 10:11)
“For behold, I am sending serpents against you, adders, for which there is no charm, and they will bite you,” declares the LORD. (Je 8:17)
The Word destroys the venom of the serpent, which is the “trick” of snake charmers. They remove the fangs and venom ducts before training it. If the snake bites before that, it harms. The Bride has no fear of snakebite, for the Word neutralizes venomous lies. The serpent may bite, but it cannot destroy. Shake it off. This enrages the serpent in Revelation.
*The context is honorable people, so likely an orator or Scriptural wordsmith who is skilled with writing prayers for amulets.
**Literally, “master of the tongue”
As an ornament of the Bride, an amulet represents a hushed prayer, a reminder of Scripture for protection. The daily prayer, the Amidah, is prayed in a whisper. Although silent, the amulet connects the wearer with the Scriptural prayer. It’s fine to wear a necklace or any other jewelry with Scripture or its symbols if it is a reminder of the One who holds the power.
Why are amulets associated with protection? If we read the contexts around the Proverbs passages concerning the binding of Torah around the neck or fingers, the promise is that it will “keep you from the evil woman, from the smooth tongue of the adulteress.” (Pr 6:20)
Scripture mentions snake charming as the evil example of amulet use. It is not the amulet that will prevent the snake from biting; it is the relationship of the wearer to the Word on the amulet and the One to Whom the prayer is directed. One cannot behave any way one wants and expect the “amulet” of tefillin or a Shema necklace to protect him or her.
Snake venom is false doctrine…another reason the 24 ornaments should be completed. The number twenty-four represents the original number of the books of the TANAKH. The more we immerse in the Word, the Son of Elohim, the more protection we have against evil. Using it as a magic charm undercuts the actual use of an amulet, a piece of jewelry that reminds us of our intimate relationship with the Bridegroom and the Word He sent us to bind us to Him. A “hamsa hand” charm can no more prevent evil than not stepping on a crack will preserve our mothers’ backs or pointing a cross at a vampire will keep it away.
If there were vampires. Which there is not.
Except for vampire bats.
There’s those.
Mark Call – Parsha “Vaetchanan” teaching from Shabbat Shalom Mesa
Parsha "Vaetchanan," (Devarim or Deuteronomy 3:23 - 7:11) is, very what might be called the heart of the heart of His Torah, because it includes not only the 'reiteration' of the Ten Debarim (Sayings, Words, or 'commandments') but also what the Messiah Himself called...
Torah Teachers’ Round Table – Tanakh Edition – Isaiah chapter 43
The Torah teachers take a deeper, albeit shortened, look this week at the Book of the prophet Isaiah/YesheYahu, chapter 43.
“Come out of her, My people” Show ~ Mark Call weekly
Returning special guest Brent Winters, "The Common Lawyer," joins us again this week to talk about some aspects of "law" that some of us may legitimately wonder about: Given what has been done to "Truth, Justice, and the American Way," do they even still matter any...
Now Is The Time with Rabbi Steve Berkson | Honor & Shame | Part 3
What qualified Yeshua to be able to teach with authority? Under who did He disciple? This is the question that the First-Century religious authority asked Yeshua right after He healed someone in a synagogue on Shabbat, as we find in the book of John chapter 7. Yeshua...
Dr Hollisa Alewine – Footsteps of Messiah Part 121 (Dog Food)
Dog Food
Your lips, my bride, drip honey;
Honey and milk are under your tongue,
And the fragrance of your garments
Is like the fragrance of Lebanon.
The Torah, the Word of Adonai, is compared to milk and honey. The more we learn, the more we do. The more we learn, the more we can speak with spiritual intelligence.
Midrash Rabbah 4§22 says:
If one can make his words pleasing like honey and milk mixed together when he is speaking [under your tongue], then he is fit to say words of Torah [honey drops from your lips]…he must incorporate multiple branches of Torah knowledge in his addresses, like the different tastes of honey and milk mixing together.
The “different tastes” can mean incorporating different parts of Scripture into one’s words, or it can mean selecting the words to fit the understanding level of the hearers. Incorporating different parts of Scripture in an exhortation or teaching is likened to the twenty-four adornments of the Bride listed in Isaiah. Just as the high priest may not serve if he is missing even one of his eight garments, so the Bride should be well-versed (!) in all of the Word so that she may present them as delicious meals that are both appreciated and digested. The Midrash continues:
Before one undertakes to present a reproachful sermon to an audience, he must determine that his message of inspiration and reproof will be so appealing to its recipients that it can potentially turn them around, transforming ‘unclean’ sinners into pure and holy people. Only when one’s sermons meet this ‘milk-and-honey’ standard-when they resonate with the masses and inspire them to repentance-does he have license to give them; otherwise, they are better left unsaid.
Anyone who says words of Torah in public, and they are not pleasing to those who hear them is like the bride, who is pleasing to people when under her wedding canopy, it would have been better for him had he not said them. If the audience does not appreciate them, the words of Torah that he is imparting will suffer disgrace. One must ensure that he teaches Torah using the choicest of words, entirely free of inaccuracy or imperfection.
A teacher should not teach according to his or her own disappointments, hurts, anger, fears, or grief. Those words will not be beautiful, nor will they move people to repentance. Life experiences inform what we teach, but personal emotions should never be allowed to direct the Word in a way to inflict one’s own anger, fear, or disappointment onto the hearers. Those types of tantrums disguised as teaching or preaching bring reproach to the beautiful Word.
Additionally, if the teacher is unfamiliar with the whole Word, or the teaching is not in harmony with the whole Word, the teacher will teach inaccurately. This is the danger of fixation on one doctrine. There is another danger as well…
Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces. (Mt 7:6)
While this sounds harsh, look at the Torah clues to Yeshua’s warning. Dogs may eat trafe, or “torn” meat, that which does not meet the criteria of food for the holy community. Such food is not slaughtered precisely, without cruelty, according to high standards. Dogs slaughter and eat their food through strangling and tearing. Yeshua isn’t calling people dogs and pigs; he’s using the analogy to show how the food offered needs to fit the eater.
Pigs do not recognize as valuable what is valuable to humans. They only value what goes into their stomachs. The beautiful pearls of Scripture are not useful to them.
It’s important to know your audience or students. Teach over someone’s head, and the time is wasted. Insult their learning level, and the time is wasted. In a mixed audience, try to hit somewhere in the middle. Teach to the students’ needs, yet stretch them to holier places. Challenge with milk and honey until they can consume holy meat without tearing it in the processing.
If they are “hogging” on a single doctrine, consider whether the pearls of Torah will be trampled in their pursuit. Their appetites may need to change before the whole Word is appreciated.
The prophets often proclaimed the Word to people who didn’t heed their words, nor did they repent. They often tore and trampled the prophets or killed them.
On the other hand, a remnant heard. If you are inspired of the Ruach HaKodesh to proclaim the Word, then do so. You might be planting seeds of repentance such as Stephen planted in Paul even as he was being martyred. Stephen’s dying sermon was full bridal adornment, taking the hearers on a TANAKH tour. Peter’s Shavuot sermon moved thousands. We don’t have control over what the hearers do with the Word, whether they will let it encourage them or cause them to repent.
The remnant heard and repented, passing along the Scriptures we have today. What is the balance then? Milk and honey, or fiery hellfire diatribes?
It’s not that you can’t speak hard words, but how they are delivered. Kindness and truth are intrinsic to the Torah. Truth draws the spirit, while kindness draws the soul.
If we disregard the whole person who is listening, our lecturing may reveal a soul sickness within ourselves, not those whom we are “reproving and correcting.” Moses and Aaron paid dearly for “you rebels.” The Israelites weren’t rebelling, they were grieving.
When someone says, “It’s just the way I feel,” it’s all and only about what they feel. Assume that whatever follows will not be balanced with truth or balance. The person is telling us plainly that facts don’t matter and he or she has no concern for the object of their words or actions in that situation. He or she is telling the truth about one thing: the person only cares about how he feels.
Maniacal social media posting usually gratifies those who are “with” us, distances even more those who aren’t, and confuses others. Such careless dissemination of the Word is only marginally for the benefit of the hearer or reader. It is primarily for the careless, soul-controlled sower worshiping his or her current perceptions.
Who knows how much inaccurate “out loud” thinking has dropped into a reader’s or hearer’s heart when we fancy ourselves a Stephen being martyred for truth? The Word is beautiful. Delicious. Fragrant. Pleasing. It is the teacher’s job to instruct so that the beauty of the Word is imparted.
It is also important for the student to find a teacher who has the ability to impart the Word in a way that is milk, honey, and eventually, meat to the soul. Not every teacher fits every student. If the teacher’s delivery doesn’t click, then it’s no reason to tear or trample the sower. Find a teacher able to click and coach into holier spaces of service.
A few weeks ago, Ulpan-Or Hebrew Newsletter wrote:
The Hebrew word for donkey (in general) is “khamor” – ????.
Khamor also refers to matter / material / clay – ????.
Both are derived from the same Hebrew root – ???
In Exodus the verse states:
???? ??????? ?????? ?????????, ????? ?????? ?????????, ???????????, ??????? ??? ????? ????????, ??????
When you see the donkey of your enemy being overburdened by its burdens, don’t ignore it. It’s incumbent upon you to help relieve its burden.
You observe “khamor”, meaning – your physical body and the coarse materialism of life – and you see that it is your enemy, opposing all things spiritual, and feeling overburdened by the sublime responsibilities of the soul. You may then think of ignoring your body so that it does not distract you from fulfilling your calling. You may even want to punish the body through asceticism and self-affliction.
Says the Torah: No! You are responsible to support, refine and elevate the material aspect of your being – the “khamor”, even if it appears to be your enemy. Thus, our Torah portion reveals the following principle:
At times, when we are unable to hear the voice of the spirit within us, we must listen to our material body’s voice. (summarized from Ulpan-Or Newsletter, July 19, 2024)
Throwing harsh words into the ether is like screaming to make yourself heard in the crowd around the Tower of Bavel. Throwing harsh words at believers without understanding their physical and emotional state is not something a teacher should do. Like the Israelites complaining about the water, there may be more to know about the situation before firing off Word canons.
Most likely, the fiery words of Torah are falling on uncomprehending ears. Another stick thrown on their donkey. A trampled pearl. Torn beyond recognition. Shouldn’t they hear the Word as milk and honey, as truth to the spirit AND kindness to the soul?
This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God… (Ja 1:19-20) If a brother or sister is without clothing and in need of daily food, and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? (Ja 2:15-16)
Sometimes what the body and soul need are milk and honey. Nurture a disciple, know them, and form a relationship. Just as a mom knows what her children can eat or not at each stage of growth, the teacher selects the Words. No tearing or strangling necessary when the students grow into appeciating solid, holy meat fit for a nation of royal priests.
Mark Call – Parsha “Debarim” teaching from Shabbat Shalom Mesa
The annual cycle reading for this week begins a new Book, and the final Book, in the Torah, or Books of Moses, and it also marks the final chapter, and month of his life. It is also something of a valedictory, in that it is a speech which is both his last address, as...
Torah Teachers’ Round Table – Tanakh Edition – Isaiah chapter 42
The Torah teachers take a deeper look this week at the Book of the prophet Isaiah/YesheYahu, chapter 42.
