The Father and Son

When the Hebrew letters for Father and Son are joined we get the word “STONE”

Psalms 118:21-23, “I will give thanks to you, for you have answered me, And have become my yeshu`ah. The stone which the builders rejected has become the head of the corner. This is the LORD’s doing. It is marvelous in our eyes. (HNV)

Mystery of the Hebrew Language

The Hebrew word for “letter” is “ot”, which can also mean “Sign” or “wonder.”  Each letter of the Aleph-Bet, then may contain signs that point to wonderful truths about life and our Father in heaven.

It is written in the Midrash, that the LORD God Himself taught the alphabet (along with the numerical values, mathematical relationships, and more, for the Hebrew letters) to Adam haRishon, (first man), who then transmitted this knowledge to his sons, and they passed this to their sons, and so on, until it was taught to Jacob at the School of Shem in Salem (later renamed Jerusalem). Jacob taught the secrets of the alphabet to Joseph, who used it to decipher dreams.

Jewish mystics go as far as to say that the entire universe was created from the 22 consonants of the Hebrew Aleph-Bet, called “otiyot yesod” or “foundational letters.” Through the otiyot yesod God formed substance out of chaos and brought forth existence from nonexistence.  In other words, the entire universe is created and sustained by divine language (the Word of God).  When the LORD spoke the universe into existence, His words still echo throughout all of creation, sustaining it and preserving it in being.

It is important to note that Yeshua HaMashiach  is called “devar Elohim” or the Word of God and the Aleph and Tav, who upholds all of the created order by the word of His power.  It is the Mashiach Yeshua alone who is the true yesod, or foundation of life itself.  Every holy utterance can be traced back to Him, and He is the Source and Origin of all that is good, lasting, and righteous.

Hebrews 3:1, “Therefore, brothers whom God has set apart, who share in the call from heaven, think carefully about Yeshua, whom we acknowledge publicly as God’s emissary, (Apostle), and as cohen gadol, (High Priest).”

Creation Lesson 1 – Question 2: Eternal Marraige

QUESTION:  Adam and Eve are to create life and community and rule over the earth. This seems to be actions of God’s soverigns – His kings and queens. Are there any Jewish teachings or traditions that support the idea of kings and queens? We see this in Mormonism.

ANSWER: This was an interesting question that lead me deep into the Hebrew Text.  As I studied the pages of the Torah, Midrash, and Tanakh, I could not find any writings that directly addressed the eternity of marriage with the exception of a comment in the Kabbalah.

So I asked myself, what is the soul’s agenda according to the Hebrew texts?  This question led me in a slightly different direction.  It is explained that there are two primary considerations that drive the soul’s desire to marry; a desire to be complete, and its need to transcend itself.  1 + 1 = 1

The Talmud says, in the first marriage ever, Adam and Eve were initially created as a single body.  The single being was split in two – a man and a woman – and then reunited in matrimony.  In the world of souls, the partition and reunification of the male and female components of individual souls occurs continually.  The soul’s most fervent wish is to transcend itself.  The only covenant that allows that, is marriage.  Marriage is about two souls who put their individual needs aside, and commit themselves 100% to the success of the relationship.

Aside for the bride and groom’s commitment to each other, Jewish marriage involves an additional two commitments.  First, it is a commitment to the continuity of the Jewish nation.  Secondly, marriage is also a commitment to actualizing the divine plan which spawned all of creation.  The Hebrew text is steadfast in showing through Adam and Eve our mission as a Jew.  This mission is to sanctify the world, making it a hospitable abode for its Creator.  We are provided the Torah and its commandments as a guide to accomplish this.  Man and Woman are the perfect team to implement this plan.

This plan is later talked about in the Doctrine and Covenants of the church.  It is evident in the Jewish tradition a man cannot be complete physically or spiritually without a woman.  While the concept of Kings and Queens is not mentioned, in the Kabbalah it states that a man will not reach his full spiritual capability in the afterlife without a woman.  Within the context of that text, eternal marriage is and can be obtained.

We can praise our God in heaven for his plan that leads us into eternity.  Amen

Creation Lesson 1 – Question 1: Significance of Light in Jewish Tradition

Phil, could you comment on the importance of “light”. This seems to be an important part of Jewish tradition when you consider that candle lighting is apart of these traditions? GE Hagloch

And God said, “Let there be light,” and there was light.  Light in the Jewish Tradition is the beginning.  It is the genesis and the primary utterance of creation.  In the Midrash, you will find the question, from what was light created?  Its answer is, “God cloaked Himself in a white shawl, and the light of its splendor shone from one end of the world to the other.”

So light was brought to earth by God making it a symbol of spiritual good or righteousness.  The difference between light and darkness is so obvious and self-evident that it serves as a metaphor as stated in Ecclesiastes 2:13, “And I saw that wisdom has an advantage over folly, as the advantage of light over darkness.” It is such a positive symbol that the Hebrew Tanakh applies it to redemption, truth, justice, peace and even life “shine.” Revelation is expressed in terms of the revelation of light.

In the Garden of Eden, Adam and Eve are said to “Bask in the light of Shekinah (the Divine presence),” and in Psalms 27:1 God Himself is described as “my light and my salvation”.  In 2 Nephi 30 as the summary of the chapter states, “The converted Gentile will be numbered with the covenant people. Many will believe the Word of God and Israel will be restored.” Verse 17 says, “There is nothing which is secret save it shall be revealed; there is no work of darkness save it shall be made manifest in the light: and there is nothing which is sealed upon the earth save it shall be loosed.”  We will all bask in the light of Shekinah! In 2 Corinthians 4:6 we are taught, “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

In the Temple, the Temple Menorah, which was ornately crafted, did not serve any temporal purpose but had a higher spiritual purpose.  It was there as a symbol of the holy one, a representation of God as He instructed us to build.  The Temple Menorah has 6 sticks with a center stick, representing the 6 days of creation a constant reminder of El Shaddai (the Almighty). The Chanukah Menorah which is used for the Festival of Lights has 8 sticks and a center stick.  The Chanukah Menorah has a purpose of remembrance of God’s love for the Israelite who He brought out of Mitzrayim (Egypt/bondage) while the Temple menorah represents the Holiness of the Temple.

There is great significance to the Light in Judaism, darkness has never had religious significance.  The curtain of darkness and mist is the kelipan (husk or shell). It has an important role to play in the Jewish life, in our life.  As the Sefer Yetzirah says, “the existence of darkness underscores light and emphasizes the yearning for it.”  The Rabbi, Israel Ba’al Shem Tov said, “The Hebrew word for light (ohr) has the same numerical value in Gematria as the word for secret (raz).

“Then spake Jesus again unto them, saying, I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life.” John 8:12.  Doctrine and Covenants 93:9 says, “The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by Him, and in Him was the life of men and the light of men.”  And we read in Mosiah 16:9, “He is the light and the life of the world; yea, a light that is endless that can never be darkened; yea, and also a life which is endless, that there can be no more death.”

So Light is not only symbolic in Jewish tradition but also in our traditions.  Remember that we are instructed to be the light of the world. Matthew 5:14, “Ye are the light of the world. A city that is set on a hill cannot be hid.

The Creation – Lesson 1 Study

NOTE:  READ DAILY, PRAY EARNESTLY ASKING FOR GUIDANCE, PONDER WHAT YOU HAVE READ.

 

Genesis 1

 

1. In the beginning of God’s creation of the heavens and the earth.		א. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ:
2. Now the earth was astonishingly empty, and darkness was on the face of the deep, and the spirit of God was hovering over the face of the water.		ב. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחשֶׁךְ עַל פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם:
3. And God said, “Let there be light,” and there was light.		ג. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר:
4. And God saw the light that it was good, and God separated between the light and between the darkness.		ד. וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ:
5. And God called the light day, and the darkness He called night, and it was evening and it was morning, one day.		ה. וַיִּקְרָא אֱלֹהִים | לָאוֹר יוֹם וְלַחשֶׁךְ קָרָא לָיְלָה וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד:
6. And God said, “Let there be an expanse in the midst of the water, and let it be a separation between water and water.”		ו. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם:
7. And God made the expanse and it separated between the water that was below the expanse and the water that was above the expanse, and it was so.		ז. וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי כֵן:
8. And God called the expanse Heaven, and it was evening, and it was morning, a second day.		ח. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי:
9. And God said, “Let the water that is beneath the heavens gather into one place, and let the dry land appear,” and it was so.		ט. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי כֵן:
10. And God called the dry land earth, and the gathering of the waters He called seas, and God saw that it was good.		י. וַיִּקְרָא אֱלֹהִים | לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי טוֹב:
11. And God said, “Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth,” and it was so.		יא. וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ בוֹ עַל הָאָרֶץ וַיְהִי כֵן:
12. And the earth gave forth vegetation, seed yielding herbs according to its kind, and trees producing fruit, in which its seed is found, according to its kind, and God saw that it was good.		יב. וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה פְּרִי אֲשֶׁר זַרְעוֹ בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב:
13. And it was evening, and it was morning, a third day.		יג. וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שְׁלִישִׁי:
14. And God said, “Let there be luminaries in the expanse of the heavens, to separate between the day and between the night, and they shall be for signs and for appointed seasons and for days and years.		יד. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים:
15. And they shall be for luminaries in the expanse of the heavens to shed light upon the earth.” And it was so.		טו. וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל הָאָרֶץ וַיְהִי כֵן:
16. And God made the two great luminaries: the great luminary to rule the day and the lesser luminary to rule the night, and the stars.		טז. וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים:
17. And God placed them in the expanse of the heavens to shed light upon the earth.		יז. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל הָאָרֶץ:
18. And to rule over the day and over the night, and to separate between the light and between the darkness, and God saw that it was good.		יח. וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחשֶׁךְ וַיַּרְא אֱלֹהִים כִּי טוֹב:
19. And it was evening, and it was morning, a fourth day.		יט. וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם רְבִיעִי:
20. And God said, “Let the waters swarm a swarming of living creatures, and let fowl fly over the earth, across the expanse of the heavens.”		כ. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל הָאָרֶץ עַל פְּנֵי רְקִיעַ הַשָּׁמָיִם:
21. And God created the great sea monsters, and every living creature that crawls, with which the waters swarmed, according to their kind, and every winged fowl, according to its kind, and God saw that it was good.		כא. וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל נֶפֶשׁ הַחַיָּה | הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב:
22. And God blessed them, saying, “Be fruitful and multiply, and fill the waters of the seas, and let the fowl multiply upon the earth.”		כב. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ:
23. And it was evening, and it was morning, a fifth day.		כג. וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם חֲמִישִׁי:
24. And God said, “Let the earth bring forth living creatures according to their kind, cattle and creeping things and the beasts of the earth according to their kind,” and it was so.		כד. וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ לְמִינָהּ וַיְהִי כֵן:
25. And God made the beasts of the earth according to their kind and the cattle according to their kind, and all the creeping things of the ground according to their kind, and God saw that it was good.		כה. וַיַּעַשׂ אֱלֹהִים אֶת חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי טוֹב:
26. And God said, “Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth.”		כו. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל הָאָרֶץ וּבְכָל הָרֶמֶשׂ הָרֹמֵשׂ עַל הָאָרֶץ:
27. And God created man in His image; in the image of God He created him; male and female He created them.		כז. וַיִּבְרָא אֱלֹהִים | אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם:
28. And God blessed them, and God said to them, “Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth. “		כח. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל חַיָּה הָרֹמֶשֶׂת עַל הָאָרֶץ:
29. And God said, “Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food.		כט. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב | זֹרֵעַ זֶרַע אֲשֶׁר עַל פְּנֵי כָל הָאָרֶץ וְאֶת כָּל הָעֵץ אֲשֶׁר בּוֹ פְרִי עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה:
30. And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat,” and it was so.		ל. וּלְכָל חַיַּת הָאָרֶץ וּלְכָל עוֹף הַשָּׁמַיִם וּלְכֹל | רוֹמֵשׂ עַל הָאָרֶץ אֲשֶׁר בּוֹ נֶפֶשׁ חַיָּה אֶת כָּל יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי כֵן:
31. And God saw all that He had made, and behold it was very good, and it was evening and it was morning, the sixth day.		לא. וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי:

 

Genesis 2

 

1. Now the heavens and the earth were completed and all their host.		א. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם:
2. And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did.		ב. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה:
3. And God blessed the seventh day and He hallowed it, for thereon He abstained from all His work that God created to do.		ג. וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת:
4. These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven.		ד. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהֹוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם:
5. Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil.		ה. וְכֹל | שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהֹוָה אֱלֹהִים עַל הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה:
6. And a mist ascended from the earth and watered the entire surface of the ground.		ו. וְאֵד יַעֲלֶה מִן הָאָרֶץ וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה:
7. And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul.		ז. וַיִּיצֶר יְהֹוָה אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה:
8. And the Lord God planted a garden in Eden from the east, and He placed there the man whom He had formed.		ח. וַיִּטַּע יְהֹוָה אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת הָאָדָם אֲשֶׁר יָצָר:
9. And the Lord God caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil.		ט. וַיַּצְמַח יְהֹוָה אֱלֹהִים מִן הָאֲדָמָה כָּל עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע:
10. And a river flowed out of Eden to water the garden, and from there it separated and became four heads.		י. וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים:
11. The name of one is Pishon; that is the one that encompasses all the land of Havilah, where there is gold.		יא. שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה אֲשֶׁר שָׁם הַזָּהָב:
12. And the gold of that land is good; there is the crystal and the onyx stone.		יב. וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם:
13. And the name of the second river is Gihon; that is the one that encompasses all the land of Cush.		יג. וְשֵׁם הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל אֶרֶץ כּוּשׁ:
14. And the name of the third river is Tigris; that is the one that flows to the east of Assyria, and the fourth river that is the Euphrates.		יד. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת:
15. Now the Lord God took the man, and He placed him in the Garden of Eden to work it and to guard it.		טו. וַיִּקַּח יְהֹוָה אֱלֹהִים אֶת הָאָדָם וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ:
16. And the Lord God commanded man, saying, “Of every tree of the garden you may freely eat.		טז. וַיְצַו יְהֹוָה אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל:
17. But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die.”		יז. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת:
18. And the Lord God said, “It is not good that man is alone; I shall make him a helpmate opposite him.”		יח. וַיֹּאמֶר יְהֹוָה אֱלֹהִים לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ:
19. And the Lord God formed from the earth every beast of the field and every fowl of the heavens, and He brought [it] to man to see what he would call it, and whatever the man called each living thing, that was its name.		יט. וַיִּצֶר יְהֹוָה אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָּׂדֶה וְאֵת כָּל עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל הָאָדָם לִרְאוֹת מַה יִּקְרָא לוֹ וְכֹל אֲשֶׁר יִקְרָא לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ:
20. And man named all the cattle and the fowl of the heavens and all the beasts of the field, but for man, he did not find a helpmate opposite him.		כ. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ:
21. And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed the flesh in its place.		כא. וַיַּפֵּל יְהֹוָה אֱלֹהִים | תַּרְדֵּמָה עַל הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה:
22. And the Lord God built the side that He had taken from man into a woman, and He brought her to man.		כב. וַיִּבֶן יְהֹוָה אֱלֹהִים | אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל הָאָדָם:
23. And man said, “This time, it is bone of my bones and flesh of my flesh. This one shall be called ishah (woman) because this one was taken from ish (man).”		כג. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה זֹּאת:
24. Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh.		כד. עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד:
25. Now they were both naked, the man and his wife, but they were not ashamed.		כה. וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבּשָׁשׁוּ:

 

How to Study Torah

Those of you who are new to Torah study need to learn a few fundamental principles. The principles help in your study and interpretation of the written word. Proper Torah study will help you to understand the mitzvoth in the Torah and their proper application in our everyday lives. Let me help you get started in your studies by giving you a few pointers in learning Torah that will make a world of difference. Hopefully, this beginner lessons will prevent you from falling into the trap of misinterpreting word meanings, verses, and various texts.

In this study, I will use the original Hebrew text along with a literal English translation and a King James Version Translation. By doing so, you will better understand perceived structure and literal structure of the words. Whenever possible, I will attempt to include cross reference to the Book of Mormon, Doctrine and Covenants and New Testament.

As we study, I will strive to show you how the Torah speaks to modern man. It is not an outdated book of fairy tales and historical accounts. It is eternal and is intended to speak Truth to us, as well as the generations that have gone before. The Torah is not a black book of “rules” that define good and evil. Rather, it is intended to serve as a blueprint for living as instructions for man to reach his highest potential.

I will assume that all of you reading these lessons agree upon the Divine Source of the Torah and understand that YHWH gave the Torah to Moshe and Yisrael at Mt. Sinai. Therefore, it being from heavenly Father, every jot and tittle must be taken seriously. The Sages teach us that every passage of the Torah has 70 facets, referring to the 70 members of the ancient Sanhedrin, whose purpose was to interpret the law. The Torah has many levels of intended meaning to the reader, if you let it.

I have heard many people state that the Old Covenant or Tanakh (Hebrew Bible) is so hard to read and understand but, YHWH has placed in the Torah everything that the student needs to read in order to understand the text! It is our job to dig deep within the text to find what the Abba Father is saying to you! While in life we tend to pick up a book and read expecting the writer to draw us into the story, Scripture requires us to PRAY and PONDER to HEAR the message heavenly Father has for us. I will say at this point, most of you will fall by the wayside with many excuses as to why it was too much. But let me challenge you to hold fast and I promise you will develop a better understanding and a greater love of the Scriptures as a whole.

The ancient rabbis set up four categories of interpretation of the Torah called PDRS or PaRDes which means – paradise. These four categories are 1. P’shat, the plain simple, literal meaning of the text; 2. Drash, the homiletic meaning (from the MiDrash); 3. Remez, the hidden or esoterically meaning; and 4. Sod, the hidden, mysterious meaning. This is a complete study on its own, so we will save it for another time however, I will refer to these categories from time to time so you need to know what I am talking about.

In this study, we will be looking for the practical application – we must look to see HOW they applied in ancient Israel, and how they understood the text. We will the look to see How the Jewish people apply this command today and how it applies to us! The Jewish people preserved the Torah for us for thousands of years! We read it in the Brit Chadasha,

“What then is the advantage of the Yehudite, or what is the value of circumcision? MUCH in every way! Because firstly indeed that THEY were entrusted with the WORDS of ELOHIM” – Romans 3:1-2

Remember the Torah Scroll was not written with any chapters and verses. Sentences are not marked off in the original. These are Medieval “Christian” additions to the Scriptures and sometimes tend to muddy the waters more than they help! Sometimes they break up whole thoughts by the chapter divisions. In the Hebrew Scroll there are not any forms of punctuation or vowel pointings either. These were all added later by the Oral Masoretic tradition. So, we cannot always trust the vowel pointing to know the correct Hebrew word or pronunciation of the word. Many texts were changed by the Masoretic to hide the verses and words pointing to Yeshua as the Mashiach. One vowel point can change the meaning of a whole verse!

One other point that must be made is the word Torah does not mean Law! It means instruction or teaching. The word LAW has negative connotations to the Western and Greek mind-set. Greek only has one word for the Torah-nomos or law. Hebraic thought understands that Torah is instruction given by a loving Elohiem to His children, Yisrael, as a life-style to protect them and bring His blessing into their lives. It is the accepted life-style of the redeemed people of Yisrael.

I welcome comment throughout this study and hope that you will do so. Comment either here on this blog or on the Facebook page B’Nai Shalom, Mormon and Jew.

Shalom
Phil

An Introduction to Torah Study – Phil Ortega

A true student of Scripture accepts the study of the Torah as an integral part of their daily life.  The very basis of our understanding of the Book of Mormon, Doctrine and Covenants and the New Testament are founded in the first five books of the Old Testament, known as the Torah or the Books of Moses.

Let’s begin this adventure with the basics of Hebrew study for those who are new to it.  New students need some fundamental principles to help them now how to understand the Hebrew study.  Also, in this way, it will be my prayer that you will better see the Hebrew foundation seen in the D&C and the Book of Mormon.  For those of you, who are experienced, please be patient with your brothers and sisters.  We will be studying as the Rabbis and Learned men of old studied.  As a result, I will take you all through a series of beginning lessons that will give you a foundation.  If this is not what you wanted, please let me know as soon as possible, and I will then offer a read followed by a Q&A.  Boring! However, I ask you to indulge me and I think you will be filled as the Prophet Joseph Smith was which caused him to learn Hebrew.

The written Torah known in Hebrew as Torah sh’bichtav, is so fertile with insights into who we are and who our Father in Heaven is, without its knowledge, we are limited in our spiritual growth.  Therefore the students understanding of the Scripture grows each and every time one studies Torah.  Weekly study will help us to better understand what is meant by “Bringing together the Stick of Joseph and the Stick of Judah.”

Each week on Monday, I will ask you to read from the Torah, (First 5 Books of the Bible) and pray in the name of Yeshua Ha Meshiach asking for insight from Heavenly Father.  On Friday, I will post a commentary on the passage I assigned you and open it up for discussion.  I pray that before you post, you will pray for the anointing of Ruach HaKodesh (Holy Ghost) that your comments will be pure with no anger or hate and your questions honest with the purity of seeking knowledge from our Father YHWH.

The reason I have the space of time is because I want you to read it over daily.  By reading these same sections each day, you will create a sense of community (all Tribes of Yisrael) and begin to envision the joining of the Stick of Joseph and the Stick of Judah, our community both Gentile and Jew.  As you study the Text, I will pray that you will learn the Spirituality of every dimension of the writings.

2 Timothy 2:15 (CJB) says, “Study to present yourself to Elohim as someone worthy of His approval, as a worker with no need to be ashamed, because he deals straightforwardly with the Word of the Truth.”

First, I will provide some introductory lessons that will help the experienced student and the person new to the Torah to discover the beauty and depth of the Torah.  Hopefully this study will become exciting as you discover new inner meanings of the text.  Studying Torah is not so much about coming to binding conclusions based on your own logic, but rather about exploring the many interpretations and insights that our Father will bring to you.  Remember, Prayer MUST be a major part of your study.

As we embark on this wonderful journey of history and study, I pray that those who are not natural born Hebrews, and those who are, will better understand the promises that Heavenly Father has for us and why I believe B’Nai Shalom is at the crossroads of the gathering of the Jew and an integral part of Heavenly Fathers plan of uniting Joseph and Judah.

The Hebrew books of the Torah are:

Bereishit – Genesis
Shemot – Exodus
Vayikra – Leviticus
Bamidbar – Numbers
Devarim – Deuteronomy

May our Father in Heaven give you peace and may He open your hearts and minds, through the Holy Ghost, to be used where He wants to use you.  In the name of Yeshua Ha Meshiach, Amen