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As It Is Written: Ancient Torah Lessons for the Modern-day Believer
As It Is Written: Ancient Torah Lessons for the Modern-day Believer
As It Is Written: Ancient Torah Lessons for the Modern-day Believer
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As It Is Written: Ancient Torah Lessons for the Modern-day Believer

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The ancient writings of Scripture are overflowing with modern-day lessons. If we heed what they have to tell us, we will find ageless wisdom and timeless truths. Come explore their depths and find hidden treasure
LanguageEnglish
PublisherBookBaby
Release dateJul 12, 2013
ISBN9781483503462
As It Is Written: Ancient Torah Lessons for the Modern-day Believer

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    As It Is Written - Christina Oakes

    1

    B'reisheet: In the Beginning

    Genesis 1:1-6:8

    The title of this Torah portion means, In the beginning, or more literally, In/at the head. Covering approximately 1500 years of human history, this passage establishes the origins of everything—from humankind's sin nature and death to culture, the family, marriage, the wearing of clothing, and industry. Considering this, I would be so bold as to say that this Torah portion is the most important portion. Here HaShem establishes His authority and even His credibility.

    Why do I dare to mention credibility? I do this because it seems that all too many believers stumble over whether to take the Creation account as found in B'reisheet 1 and 2 literally. How long is a day? they ask. More liberal circles even question the validity of Adahm and Chava (Adam and Eve) and the fall of man. If we question the validity of the Creation account in B'reisheet 1-2, we are, in a sense, questioning the Holy One's credibility. If we cannot trust His Words here, where and when can we start to trust them? If He is not trustworthy here, is He trustworthy in Chapter 3 with the fall of humanity, or is He trustworthy in Chapter 12 with the choosing of Abraham? Is He trustworthy when it comes to Mashiach's (Messiah's) virgin birth, death, burial, and resurrection? I ask these questions to illustrate a point.

    The sages ask, When one starts pulling at a thread, where does it stop? So it is with this passage. The truth is that every Word of our G-d is faithful and credible. It is written, The grass withers, the flower fades; but the word of our G-d stands forever. (Isaiah 40:8; see also 1 Peter 1:24-25)

    Many believers question the scientific validity of the first eleven chapters of B'reisheet. I recommend two websites that are informative as well as encouraging. They are www.answersingenesis.org and www.icr.com. Both "Answers in Genesis" and the "Institute for Creation Research" are upstanding ministries that believe the inerrancy and infallibility of the Word of G-d. They are not afraid to grapple with the hard questions which come up in the debate of Creation versus evolution. It is prudent for us as believers to know not only what we believe, but why we believe it. Scripture supports this as well when it commands us, But sanctify the L-rd G-d in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear: having a good conscience; that, while you are spoken against as evildoers, they may be disappointed who curse your good manner of life in Messiah. (1 Peter 3:15-16) If we study to show ourselves approved (2 Timothy 2:15 KJV), then we can rest assured that the Ruach HaKodesh (Holy Spirit) will answer our questions and teach us what we need to know. As it is written, However when He, the Spirit of Truth, has come, He will guide you into all truth, for He will not speak from Himself; but whatever He hears, He will speak. He will declare to you things that are coming. (John 16:13)

    All of G-d's Word is true and reliable in every detail.

    2

    Noach: Noah

    Genesis 6:9-11:32

    This week's Torah portion is full of new beginnings. After G-d sends the global deluge, He mercifully reestablishes the earth for habitation. He then commands Noach, his family, and all the creatures on the ark to be fruitful, multiply, and fill the earth. This passage goes on to record the reestablishment of human civilization only to have it crumble due to humanity's arrogance as displayed in the tower of Bavel (Babel). However, the Holy One, blessed be He, never leaves us without hope. We are introduced to Avraham Avinu (Abraham our father) at the end of this Parashah. There is one concept in this portion which, in the English mindset, prompts some questions. In Hebrew, though, it reveals more of HaShem's character. It gives us hope as well as a responsibility.

    B'reisheet 8:1 says, G-d remembered Noach, all the animals, and all the livestock that were with him in the ship; and G-d made a wind to pass over the earth. The waters subsided. Whenever I have read this verse in the past, I couldn't help but ask the question, So, did He forget Noach? Obviously, we know that HaShem never forgets anything or anyone. In English, though, when we say we remember something, it implies that we temporarily forgot it. When I look at this verse in Hebrew, I find that the word to remember means far more than just bringing something to mind. When a passage says, G-d remembered, a decisive action follows hard on the heels of that statement. For instance, in this passage, when G-d remembers Noach and all the creatures with him in the ark, He causes a wind to blow to dry the land, preparing it for the reestablishment of life. Another instance where Scripture says that G-d remembers is B'reisheet 19:29, which says, It happened, when G-d destroyed the cities of the plain, that G-d remembered Abraham, and sent Lot out of the middle of the overthrow, when he overthrew the cities in which Lot lived. (For further study, see also B'reisheet 30:22 and Shemot (Exodus) 2:24.) In other words, when G-d remembers, He is about to do something.

    The Greek mindset that heavily influences Western thought and philosophy tends toward the intellectual and internal, but Hebrew is a language of action. When Scripture commands us to remember something, it does not mean that we should only think about it. It means we should act decisively on that memory. For example, Shemot 13:3 commands us to remember how HaShem brought us out of the land of Egypt. Consequently, we are to eat no leavened bread during Passover. Every mo'ed (appointed time) is given for the purpose of remembering and then doing. By doing something, we make it part of our very being. There is a daily application to the Hebrew meaning for remembering.

    If we say we remember someone, we should take decisive action on their behalf. For instance, on the yearly anniversary of a loved one's passing, it is traditional to light a memorial candle, fast, and make some kind of charitable donation in our loved one's memory. Remembering, though, isn't only annual. Whenever the Ruach HaKodesh brings someone to mind, let us stop and take the time to call or visit them. If they have any needs, let us do what we can to relieve and comfort them. As it is written, But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of G-d remain in him? My little children, let's not love in word only, neither with the tongue only, but in deed and truth. (1 John 3:17-18)

    Let us, like HaShem, remember and then act.

    3

    Lech L'cha: Get Yourself Out

    Genesis 12:1-17:16

    This week's Torah portion is entitled Get yourself out, as David Stern so beautifully translates (B'reisheet 12:1 CJB). Here, HaShem calls Avram (Abram) out of Ur Kasdim (Ur of the Chaldeans) to begin a new life in a strange land. Without hesitation, Avram obeys HaShem and journeys to the land of Canaan. Spiritually speaking, things start out well as Avram passes through this land that HaShem promises to give him and his descendants. Avram builds altars to HaShem, signifying that Adonai (the L-RD) is G-d of the land - all other supposed deities needn't apply. There is an interesting pattern that emerges, though, when HaShem's promise is seemingly delayed and Avram's faith is tested.

    In B'reisheet 12:10, Avram finds he must temporarily leave this Promised Land because of a severe famine. He and his household journey toward Egypt. On the way, Avram asks something of his wife that appalls the modern Western mind, but in the Middle Eastern culture of his day, is perfectly acceptable. He asks Sarai to tell the Egyptians that she is his sister instead of his wife. Avram does this so that he will survive and things will go well for him.

    Whether Avram surmises that Pharaoh would actually take Sarai as a wife or not is anyone's guess, but as Rav Mike Lohrberg, leader at Adat Eytz Chayim (Tree of Life Congregation) says, We are in control of our decisions; we are not in control of their consequences. Though Avram does what is culturally acceptable, and things eventually turn out well, his

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