Ruminations #37 & 38: Why does Scripture categorize the commandments? Why would anyone be cursed?

Rumination #42: Why is it important for the followers of Messiah to identify not only with Abraham, but with Isaac and Jacob as well? All stripes of the followers of Messiah, identify with Abraham; especially those who are from Gentile stock. Because of the promise of Genesis 12, and Paul's commentary in Romans 4, it is easy for us all to see Abraham as "our father." The difficulties enter when we identify with Isaac and Jacob. Are Abraham, Isaac, and Jacob "our fathers"? Of course much of Judaism has said "no" when Gentiles ask the question. Jacob of course was named "Israel" and clearly "Israel" is not Gentile - or at least so it seems to some. The various answers cover the spectrum from anti-Semitic Replacement Theology to "Two House" theology. It all boils down to that age old problem that simply will not go away: what to do about all these Gentiles… (some in Messianic Judaism are replaying the First Century controversy all over again - and are failing in that regard). Each time the discussion comes up, various groups throw dust into the air - some to cause clear division between Jew and Gentile, while others do it simply to confuse, and obscure their real position on Gentile inheritance and responsibility. Beloved, it really is important to identify with all three of the Patriarchs. Abraham, Isaac, and Jacob really are "our fathers" - whether we are Jew or Gentile by natural birth. Not merely in some mystical or metaphoric way. So many theologians have difficulty with identifying with Jacob because he is the father of the twelve tribes – which is more difficult to spiritualize as they are prone to do. While the "Olive Tree" from Romans 9 is a metaphor, Israel and the Patriarchs are not. Our Master made it quite clear, the One True G-d, the King of the Universe, is the "G-d of Abraham, the G-d of Isaac, and the G-d of Jacob." His people are sons and daughters of these three. Period. By the work of Messiah, we all are grafted into the Patriarchs. They are our fathers. Many people shall come and say, "Come, and let us go up to the mountain of HaShem, to the house of the G-d of Jacob; He will teach us His ways, and we shall walk in His paths." For out of Zion shall go forth the Torah, and the word of HaShem from Jerusalem. He shall judge between the nations, and rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come and let us walk In the light of HaShem. Isaiah 2:3-6 Clearly, there is no difference between "Jacob" and "Israel" - once again reminding us of this Gospel fact:  Jew and Gentile are fellowheirs. We have One King. We are One People. We have been given One Torah Pnei HaShem - Does God Ignore Our Pleas? The purpose of suffering - Rav Dessler On The Parsha Pnei HaShem - Forgiveness: A Story of Rabbi Yitzhak Of Berdichev Pnei HaShem - Tisha B'Av - Of God loves us, why did He allow the Temple to be destroyed? Why does He allow us to suffer this bitter exile?

1. Likutey Moharan #7. Rebbe Nachman had a vision in which his great-grandfather, the Baal Shem Tov, came to him and said, "When people spoil things in the Land of Israel, they fall into exile. This is alluded to in the verse (Genesis 49:24), And from there the Shepherd, the Rock of Israel." Rebbe Nachman explains this vision here and again in Lesson #9. Both teachings were given during the winter of 5563 (1802-03). See Tzaddik # 129; Until the Mashiach, p.93. This lesson opens with the first verse of the Torah portion Mishpatim (Laws). Rebbe Nachman quotes both a Talmudic passage and a Mekhilta, each of which explains what the words "that you must place before them" come to teach. The Talmudic passage in Kiddushin (also in Bava Kama 15a) focuses on the implication of the word "them," which is plural. The Mekhilta, on the other hand, explains the directive itself: "that you must place before them." Rebbe Nachman unites both these explanations and weaves them into his lesson. This lesson is leshon Rabbeinu z'l. Any lesson designated as such was either a) copied verbatim from Rebbe Nachman's manuscripts which Reb Noson had in his possession, or b) dictated by Rebbe Nachman to Reb Noon. The remaining lessons (excluding the few which were written down by some of the other followers) were recorded by Reb Noson after he had heard the teaching from the Rebbe. He would prepare the written version and present it to Rebbe Nachman for approval.

Why is repentance/Teshuvah so important? Why are we commanded to love HaShem our G-d? In this episode we explore what it means to live in obedience to HaShem's revealed will, the Torah. What does it mean to love HaShem, how does the Torah define love. In Kabbalah the words אהבה and אחד have the same numerical value of 13 which indicates that we are in unity with HaShem when we are obedient to his mitzvot.

A special episode on Bein HaMetzarim/Between The Troubles. I read from: Seasons Of The Soul by Rabbi Aryeh Trugman The Months Of Tammuz and Av: Embracing Brokenness by DovBer Pinson The Darkness and the Dawn by Daniel Glatstein. From these books we have good starting point to rectification of this time of calamity and to bring about the final redemption.

1. Likutey Moharan #6. Rebbe Nachman taught this lesson on Shabbat Shuvah, 6 Tishrei 5563 (October 2, 1802). It was shortly after Reb Noson had joined the Rebbe's following and, in a sense, the lesson can be seen as Rebbe Nachman personally initiating him into the role Reb Noson would one day fill as the Rebbe's leading disciple (cf. Lesson #S, n. 1). Indeed, Reb Noson himself testifies that he drew a lifetime of encouragement from this teaching (see Through Fire and Water, Chapter 8). Through section 7 (see n. 156) of the lesson's text is leshon Rabbeinu (this terminology has been explained at the end of the first note to Lesson #2). Its main themes are: humility; remaining quiet and silent in the face of embarrassment, repentance; and strengthening oneself spiritually accomplishing more when things are good, and holding on when things are difficult. The lesson also explains the Ari's kavanot (Rabbi Yitzchak Luria's mystical meditations) for Elul, the month of repentance, and shows how they are applicable to learned and simple Jew alike.

In this episode we’ll explore the dichotomy between the man made categories and the Torah’s self categories such as: Chokim/Decrees, Mitzvot/Instructions, and Mishpatim/Judgements.

1. Likutey Moharan #5. Rebbe Nachman taught this lesson on Monday, Rosh HaShanah 5563 (September 27, 1802), shortly after he had taken up residence in the city of Breslov. On Sunday of the previous week (September 19), the man who was to become Rebbe Nachman's closest follower and scribe, Reb Noson, met the Rebbe for the very first time. The text of the lesson is leshon Rabbeinu z'l (see end of first note to Lesson #2 where this terminology has been explained. From the Rebbe's own testimony we know that within its sections are concealed the mystical intentions relating to tefilin (see Likutey Moharan I, 38:end, in note). Indeed, Reb Noson later composed his own discourse explaining the concepts of tefilin based on this lesson (see Likutey Halakhot, Orach Chaim, Tefilin 4). The main themes of the lesson are: mitigating decrees; performing the mitzvot with joy and the reward for the mitzvot; intense prayer; cleansing one's mind of undesirable thoughts; and strife between tzaddikim. Reb Noson once said that the inspiration and guidance he drew from this lesson, the first full discourse he heard from Rebbe Nachman, served him throughout his life.

Rumination #36: Where did the idea that congregations need a "pastor" or a "messianic rabbi" come from? Not the Bible. The Protestant Reformation failed in many ways, but one particular way it failed may have led to all its other failures. It is this: the Protestant Reformation failed to declare once and for all that the single leader model ultimately negates the leadership of Messiah. Just as Korach's rebellion was to replace Moses, so too the one-man-show in pulpits and bimahs usurps the very leadership of Messiah. There is one Head of the Congregation of HaShem - it is Yeshua alone. It is quite ironic that many self-appointed "pastors" and "messianic rabbis" lead the congregation away from the Torah of Moses. After all, they think of themselves as a kind of Moses. But there is only one Moses (See Rumination 13:Why isn’t Moshe the most revered man in Scripture? He should be). By speaking against the "Law of Moses" - they show their personal rebellion against the Almighty. Men that seize the role are just like Korach, they are not leading people to G-d by leading them away from Moses. By rebelling against Moses, they are rebelling against Messiah. By annulling or diminishing the Torah, they make for themselves a new law and it is not G-d's Law, no matter what they say. They gathered together against Moses and Aaron, and said to them, "You take too much upon yourselves, for all the congregation is holy, every one of them, and HaShem is among them. Why then do you exalt yourselves above the Kahal [Assembly] of HaShem?" Numbers 16:3 And He [Messiah] is the head of the body, the Assembly, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. Colossians 1:18

1. Likutey Moharan #4. This lesson was given on Shavuot 5561 (May 17, 1801), in Zlatipolia (Until the Mashiach, p.65). The text is leshon Rabbeinu z'l (see end of first note to Lesson #2 where this terminology has been explained). The main themes of the lesson are: recognizing God in all circumstances; confession in the presence of the tzaddik; humility, especially that of the tzaddik; and the three steps in attachment to tzaddikim.

There are teachers say that the Torah is abolished. They have played games with the Scriptures and created elaborate theologies to distinguish between "moral law, civil law, and ritual law." They do this for one reason: to separate Jew and Gentile (aka "Christian"). This 1,900 year old heresy uses "dispensations" or "covenants" as theological methods to make it quite clear that the followers of "Jesus" are not to be confused with Jews. Yes, it all boils down to just that. There are teachers that say that the Torah is abolished for Gentiles. They use new language and phrases such as, "inviting" but not "obligating" but the outcome is the same: separating Jew and Gentile. There is not a fine line between distinguishing family ethnicity and separating believers. It is clear that those who promote more than one standard of righteousness are not merely distinguishing between Jew and Gentile, they are separating them. May that never be. If we have One King, and if we are truly One People, we cannot have different rights and obligations under our One King's reign. There is only One Torah and it applies to all the citizens of Messiah's Kingdom equally. It is as the Almighty always intended, but is repeatedly denied by men. One ordinance [chokah] shall be for you of the assembly and for the stranger who dwells with you, an ordinance forever [chokat olam] throughout your generations; as you are, so shall the stranger be before HaShem. One Law [Torah] and one custom [misphat] shall be for you and for the stranger who dwells with you. Numbers 15:15-16 Now, therefore, you are no longer strangers and foreigners, but fellow citizens [sompolites = "of the same city/country"] with the saints and members of the household of G-d... ...the mystery of Messiah... That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Messiah by the gospel. Ephesians 2:19; 3:4b; 3:6 If there is One King, how can there be two standards, or two laws? There cannot be. If Jew and Gentile are made fellow citizens, it means that they have One King, they have One Law, and they are One People. Please note: at Bereans Online, we have only one obligation: to teach the truth. We are not trying to win the approval of anyone except the Almighty Himself. All of our materials are distributed without charge, so we have no division of loyalties or financial concerns that affect our teaching. We will always teach a single way of salvation, and a single way of walking out a righteous life. When faced with theologies or word-games that are designed to separate between Jew and Gentile, we will act like our namesakes, and simply go back to the Scriptures. We may stand alone, but we will not abandon this moral high ground. Go to www.bereansonline.org/outlines/dit.htm for more reading on the subject.