The Mysteries of God! How we delight to seek You in all Your mysterious ways!
One of the most oft used names for God in Judaism is that of "HASHEM". In conversation and throughout Scripture, this name is used. Why? This name is especially special because it is His name that means "mercy". The name "ELOHIM" means "judgement". Of course you would want to call upon His name of mercy rather than that of judgement in the majority of cases - unless you were perhaps praying that God would bring judgement to His enemies!
What is even more astounding, yet not that surprising, is that God Himself prefers His name HASHEM, that of mercy, to that of ELOHIM, judgement. Throughout Scripture, you find the name HASHEM many many more times than ELOHIM! Even more meaningful, is that the sages teach that God literally weeps when He must leave His throne of mercy to that of judgement! The Psalms teach us that God weeps a thousand tears to one of ours! We shouldn't be surprised to find that a God who prefers to use His name of mercy throughout Scripture, would weep in compassion when He must assume His throne of judgement!
The Messiah is a representation of God's kindness and mercy towards us. Messiah is also represented by the Hebrew letter mem, specifically a closed mem. There are two forms of this letter: it can be an open mem or a closed mem. It is in the form of a closed mem that it represents Messiah, who represents God's mercy towards us.
Why the lesson on the Hebrew letter mem? To point out that in the name "HASHEM" there is a closed mem at the end of it! The Hebrew letters in the name "HASHEM" are: hey-shin-mem. The form of the mem here is a closed mem. But of course, you say, it is God's name for mercy, it makes sense that there would be a representation of Messiah there! Yes, you would be correct.
Now look at "ELOHIM". The Hebrew letters composing God's name of judgment are: lamed-hey-yud-mem. Notice again that there is a mem at the end of this name as well! Furthermore, the form here is also a closed mem! Meaning, that our God is so kind and merciful, that even in His name of judgment there is an element of mercy hidden! You would never know it to simply say or read the name ELOHIM, but looking deeper, you find the closed mem that represents Messiah! Knowing that He must have judgement as well as mercy, He made a way for His judgement to be satisfied by hiding Messiah away from the beginning of time. Showing us that even His attribute of judgement is softened by mercy! What an incredible God we serve!!!
If God Himself, who has all the reason to judge against us, would be so merciful and compassionate that He would weep to give judgement, how much more should we, who have no right to judge anyone, show mercy to our fellow mankind?
On the Sea of Galilee
America Must Stand By Israel!
Saturday, May 28, 2011
Loving My Neighbor
Leviticus 19:18 - "You shall not take revenge and you shall not bear a grudge against the members or your people; you shall love your fellow as yourself - I am Hashem."
The great rabbinic sage Hillel, who died around 10 BCE, and probably conversed with Yeshua, was asked one time by a would-be convert if he could be converted while standing on one foot. The convert had first asked the same question to Hillel's great contemporary Shammai; and this sage, being of much less patient temperament for foolhardy questions then Hillel, chased him away with a stick. To Shammai, it was impossible to teach all that was necessary of Torah to a convert during the time he could stand on one foot. Hillel however, said to the man, "Don't do to others what you wouldn't have them do to you. That is all the Torah; all the rest is commentary. Now go and learn it." Hillel was willing to convert him to Judaism in literally three sentences! Notice though, that in the third sentence, Hillel tells him to go and learn the rest of it! This of course would require a lifetime of study.
The point though, is that Hillel, like Yeshua, so desired that all gentiles "come nigh to Torah" and learn the greatness therein, that he with great wisdom, provided a seemingly quick and easy conversion. Yet in reality, it is a great challenge to all people of all nations - to not do to others what we wouldn't do to ourselves. How many of us stop to think about whether what we are saying or doing or thinking affects another person negatively? How many of us reflect on how it would make us feel if that was being said or done or thought about us? That is what Hillel is telling this man he must do. He must examine everything he does to see if he would do it to himself. This applies to all of us - Do you hold captive every thought? Or hold fast your tongue? Hillel is simply giving the reverse of the same commandment given in Torah and re-iterated later by Yeshua.
In Torah, commandments are either a positive commandment or a negative commandment. Hillel took the positive command given in Torah "Love your fellow man as yourself" and paraphrased it to a negative command "Don't do to others what you wouldn't do to yourself". Why did he say it this way? He knew it would be easier for people to think of what NOT to do, then of what they SHOULD do for others.
Why would Hillel say this is "all the Torah; all the rest is commentary"? Actually it makes perfect sense when you think about it: if everyone were to love our fellow man as we love our own selves, then it is easy to obey Torah and none of the other "you shall not" commandments would be necessary!
There has been debate about which commandment is greater (See Mark 12): "Hear, O Israel, the Lord our God, the Lord is One. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength" or "Love your neighbor as yourself". If you think about it, if you follow the second, then you are obeying both! In a sense, to love God IS to love and care for what He has made! (Of course Yeshua made it clear that the first mentioned is greater in Mark 12:28-34, but also made it clear that there are no other commandments greater than these two!)
Do you have days when you are frustrated with someone and you ask yourself "just how far should I go in loving my neighbor?" Here are some challenging and insightful examples of how you should fulfill this great commandment from a respected Torah commentary HaKsav V'HaKabbalah:
1) Your affection for others should be real, not feigned
2) Always treat others with respect
3) Always seek the best for them
4) Join in their pain
5) Greet them with friendliness
6) Give them the benefit of the doubt
7) Assist them physically, even in matters that are not very difficult
8) Be ready to assist with small or moderate loans and gifts
9) Do not consider yourself better than others
Loving my neighbor means I should seek the same prosperity and success for others that I desire for myself and my family! Do you not wish to be financially well-off? Do you not wish for great health and long life? Of course! Now look deep into your heart and ask yourself -"Do I wish these things for my neighbor, my fellow man as well?" We are called to be a righteous people; striving for greater righteousness doesn't mean going half way, rather we should desire to be more righteous by going beyond just the minimal expected requirements. That, my neighbor, my fellow man, takes some chutzpah!
The great rabbinic sage Hillel, who died around 10 BCE, and probably conversed with Yeshua, was asked one time by a would-be convert if he could be converted while standing on one foot. The convert had first asked the same question to Hillel's great contemporary Shammai; and this sage, being of much less patient temperament for foolhardy questions then Hillel, chased him away with a stick. To Shammai, it was impossible to teach all that was necessary of Torah to a convert during the time he could stand on one foot. Hillel however, said to the man, "Don't do to others what you wouldn't have them do to you. That is all the Torah; all the rest is commentary. Now go and learn it." Hillel was willing to convert him to Judaism in literally three sentences! Notice though, that in the third sentence, Hillel tells him to go and learn the rest of it! This of course would require a lifetime of study.
The point though, is that Hillel, like Yeshua, so desired that all gentiles "come nigh to Torah" and learn the greatness therein, that he with great wisdom, provided a seemingly quick and easy conversion. Yet in reality, it is a great challenge to all people of all nations - to not do to others what we wouldn't do to ourselves. How many of us stop to think about whether what we are saying or doing or thinking affects another person negatively? How many of us reflect on how it would make us feel if that was being said or done or thought about us? That is what Hillel is telling this man he must do. He must examine everything he does to see if he would do it to himself. This applies to all of us - Do you hold captive every thought? Or hold fast your tongue? Hillel is simply giving the reverse of the same commandment given in Torah and re-iterated later by Yeshua.
In Torah, commandments are either a positive commandment or a negative commandment. Hillel took the positive command given in Torah "Love your fellow man as yourself" and paraphrased it to a negative command "Don't do to others what you wouldn't do to yourself". Why did he say it this way? He knew it would be easier for people to think of what NOT to do, then of what they SHOULD do for others.
Why would Hillel say this is "all the Torah; all the rest is commentary"? Actually it makes perfect sense when you think about it: if everyone were to love our fellow man as we love our own selves, then it is easy to obey Torah and none of the other "you shall not" commandments would be necessary!
There has been debate about which commandment is greater (See Mark 12): "Hear, O Israel, the Lord our God, the Lord is One. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength" or "Love your neighbor as yourself". If you think about it, if you follow the second, then you are obeying both! In a sense, to love God IS to love and care for what He has made! (Of course Yeshua made it clear that the first mentioned is greater in Mark 12:28-34, but also made it clear that there are no other commandments greater than these two!)
Do you have days when you are frustrated with someone and you ask yourself "just how far should I go in loving my neighbor?" Here are some challenging and insightful examples of how you should fulfill this great commandment from a respected Torah commentary HaKsav V'HaKabbalah:
1) Your affection for others should be real, not feigned
2) Always treat others with respect
3) Always seek the best for them
4) Join in their pain
5) Greet them with friendliness
6) Give them the benefit of the doubt
7) Assist them physically, even in matters that are not very difficult
8) Be ready to assist with small or moderate loans and gifts
9) Do not consider yourself better than others
Loving my neighbor means I should seek the same prosperity and success for others that I desire for myself and my family! Do you not wish to be financially well-off? Do you not wish for great health and long life? Of course! Now look deep into your heart and ask yourself -"Do I wish these things for my neighbor, my fellow man as well?" We are called to be a righteous people; striving for greater righteousness doesn't mean going half way, rather we should desire to be more righteous by going beyond just the minimal expected requirements. That, my neighbor, my fellow man, takes some chutzpah!
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