{"id":5626,"date":"2016-05-19T00:00:10","date_gmt":"2016-05-19T00:00:10","guid":{"rendered":"http:\/\/www.matsati.com\/?p=5626"},"modified":"2018-09-25T00:06:52","modified_gmt":"2018-09-25T00:06:52","slug":"tehillim-psalms-92-part-2-there-remains-a-sabbath-rest","status":"publish","type":"post","link":"https:\/\/www.matsati.com\/index.php\/tehillim-psalms-92-part-2-there-remains-a-sabbath-rest\/","title":{"rendered":"Tehillim \/ Psalms 92, \u05e1\u05e4\u05e8 \u05ea\u05d4\u05d9\u05dc\u05d9\u05dd \u05e6\u05d1, Part 2, There remains a Sabbath Rest"},"content":{"rendered":"

In this week\u2019s study from <\/span>Tehillim \/ Psalms 92:1-15<\/span>, the Psalm opens saying, <\/span>\u05d0 \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05e9\u05c1\u05b4\u05d9\u05e8 \u05dc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea: \u05d1 \u05d8\u05d5\u05b9\u05d1 \u05dc\u05b0\u05d4\u05b9\u05d3\u05d5\u05b9\u05ea \u05dc\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d5\u05bc\u05dc\u05b0\u05d6\u05b7\u05de\u05bc\u05b5\u05e8 \u05dc\u05b0\u05e9\u05c1\u05b4\u05de\u05b0\u05da\u05b8 \u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df: <\/span> A psalm. A song. For the Sabbath day. 92:1 It is good to give thanks to the Lord And to sing praises to Your name, O Most High; (NASB)<\/span> The psalmist continues saying, <\/span>\u05d2 \u05dc\u05b0\u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3 \u05d1\u05bc\u05b7\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8 \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b6\u05da\u05b8 \u05d5\u05b6\u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05ea\u05b0\u05da\u05b8 \u05d1\u05bc\u05b7\u05dc\u05bc\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea: \u05d3 \u05e2\u05b2\u05dc\u05b5\u05d9-\u05e2\u05b8\u05e9\u05b9\u05d5\u05b9\u05e8 \u05d5\u05b7\u05e2\u05b2\u05dc\u05b5\u05d9-\u05e0\u05b8\u05d1\u05b6\u05dc \u05e2\u05b2\u05dc\u05b5\u05d9 \u05d4\u05b4\u05d2\u05bc\u05b8\u05d9\u05d5\u05b9\u05df \u05d1\u05bc\u05b0\u05db\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8:<\/span> \u05d4 \u05db\u05bc\u05b4\u05d9 \u05e9\u05b4\u05b9\u05de\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b7\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05e4\u05b8\u05e2\u05b3\u05dc\u05b6\u05da\u05b8 \u05d1\u05bc\u05b0\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05b9\u05d9 \u05d9\u05b8\u05d3\u05b6\u05d9\u05da\u05b8 \u05d0\u05b2\u05e8\u05b7\u05e0\u05bc\u05b5\u05df: <\/span> 92:2 To declare Your lovingkindness in the morning And Your faithfulness by night, 92:3 With the ten-stringed lute and with the harp, With resounding music upon the lyre. 92:4 For You, O Lord, have made me glad by what You have done, I will sing for joy at the works of Your hands. (NASB)<\/span> Giving the Lord praise for what He has done, He has entered into our lives and saved us, delivering us from the enemy, from bondage to sin and death. For this we too can give praise as the psalmist states, <\/span>\u05d5 \u05de\u05b7\u05d4-\u05d2\u05bc\u05b8\u05d3\u05b0\u05dc\u05d5\u05bc \u05de\u05b7\u05e2\u05b2\u05e9\u05b6\u05b9\u05d9\u05da\u05b8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05de\u05b0\u05d0\u05b9\u05d3 \u05e2\u05b8\u05de\u05b0\u05e7\u05d5\u05bc \u05de\u05b7\u05d7\u05b0\u05e9\u05c1\u05b0\u05d1\u05b9\u05ea\u05b6\u05d9\u05da\u05b8: \u05d6 \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d1\u05bc\u05b7\u05e2\u05b7\u05e8 \u05dc\u05b9\u05d0 \u05d9\u05b5\u05d3\u05b8\u05e2 \u05d5\u05bc\u05db\u05b0\u05e1\u05b4\u05d9\u05dc \u05dc\u05b9\u05d0-\u05d9\u05b8\u05d1\u05b4\u05d9\u05df \u05d0\u05b6\u05ea-\u05d6\u05b9\u05d0\u05ea: \u05d7 \u05d1\u05bc\u05b4\u05e4\u05b0\u05e8\u05b9\u05d7\u05b7 \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd | \u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05e2\u05b5\u05e9\u05b6\u05b9\u05d1 \u05d5\u05b7\u05d9\u05bc\u05b8\u05e6\u05b4\u05d9\u05e6\u05d5\u05bc \u05db\u05bc\u05b8\u05dc-\u05e4\u05bc\u05b9\u05e2\u05b2\u05dc\u05b5\u05d9 \u05d0\u05b8\u05d5\u05b6\u05df \u05dc\u05b0\u05d4\u05b4\u05e9\u05bc\u05c1\u05b8\u05de\u05b0\u05d3\u05b8\u05dd \u05e2\u05b2\u05d3\u05b5\u05d9-\u05e2\u05b7\u05d3: \u05d8 \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05de\u05b8\u05e8\u05d5\u05b9\u05dd \u05dc\u05b0\u05e2\u05b9\u05dc\u05b8\u05dd \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4: <\/span> 92:5 How great are Your works, O Lord! Your thoughts are very deep. 92:6 A senseless man has no knowledge, Nor does a stupid man understand this: 92:7 That when the wicked sprouted up like grass And all who did iniquity flourished, It was only that they might be destroyed forevermore. 92:8 But You, O Lord, are on high forever. (NASB)<\/span> Those who are unwise do not recognize the work of the Lord in their lives. The psalm continues saying, <\/span>\u05d9 \u05db\u05bc\u05b4\u05d9 \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05d0\u05b9\u05d9\u05b0\u05d1\u05b6\u05d9\u05da\u05b8 | \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9-\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05d0\u05b9\u05d9\u05b0\u05d1\u05b6\u05d9\u05da\u05b8 \u05d9\u05b9\u05d0\u05d1\u05b5\u05d3\u05d5\u05bc \u05d9\u05b4\u05ea\u05b0\u05e4\u05bc\u05b8\u05e8\u05b0\u05d3\u05d5\u05bc \u05db\u05bc\u05b8\u05dc-\u05e4\u05bc\u05b9\u05e2\u05b2\u05dc\u05b5\u05d9 \u05d0\u05b8\u05d5\u05b6\u05df: \u05d9\u05d0 \u05d5\u05b7\u05ea\u05bc\u05b8\u05e8\u05b6\u05dd \u05db\u05bc\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9\u05dd \u05e7\u05b7\u05e8\u05b0\u05e0\u05b4\u05d9 \u05d1\u05bc\u05b7\u05dc\u05bc\u05b9\u05ea\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e9\u05c1\u05b6\u05de\u05b6\u05df \u05e8\u05b7\u05e2\u05b2\u05e0\u05b8\u05df: \u05d9\u05d1 \u05d5\u05b7\u05ea\u05bc\u05b7\u05d1\u05bc\u05b5\u05d8 \u05e2\u05b5\u05d9\u05e0\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e8\u05b8\u05d9 \u05d1\u05bc\u05b7\u05e7\u05bc\u05b8\u05de\u05b4\u05d9\u05dd \u05e2\u05b8\u05dc\u05b7\u05d9 \u05de\u05b0\u05e8\u05b5\u05e2\u05b4\u05d9\u05dd \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2\u05b0\u05e0\u05b8\u05d4 \u05d0\u05b8\u05d6\u05b0\u05e0\u05b8\u05d9: <\/span> 92:9 For, behold, Your enemies, O Lord, For, behold, Your enemies will perish; All who do iniquity will be scattered. 92:10 But You have exalted my horn like that of the wild ox; I have been anointed with fresh oil. 92:11 And my eye has looked exultantly upon my foes, My ears hear of the evildoers who rise up against me. (NASB)<\/span> The one\u2019s who commit sin in their lives will scatter. Based upon these words, it may be concluded that the Lord is the One who gathers together His people. The wicked scatter because they do not have a unifying goal, to obey God\u2019s Torah. The psalm concludes saying, <\/span>\u05d9\u05d2 \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 \u05db\u05bc\u05b7\u05ea\u05bc\u05b8\u05de\u05b8\u05e8 \u05d9\u05b4\u05e4\u05b0\u05e8\u05b8\u05d7 \u05db\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05d6 \u05d1\u05bc\u05b7\u05dc\u05bc\u05b0\u05d1\u05b8\u05e0\u05d5\u05b9\u05df \u05d9\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b6\u05d4: \u05d9\u05d3 \u05e9\u05c1\u05b0\u05ea\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd \u05d1\u05bc\u05b0\u05d1\u05b5\u05d9\u05ea \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05d7\u05b7\u05e6\u05b0\u05e8\u05d5\u05b9\u05ea \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d9\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d7\u05d5\u05bc: \u05d8\u05d5 \u05e2\u05d5\u05b9\u05d3 \u05d9\u05b0\u05e0\u05d5\u05bc\u05d1\u05d5\u05bc\u05df \u05d1\u05bc\u05b0\u05e9\u05b5\u05b9\u05d9\u05d1\u05b8\u05d4 \u05d3\u05bc\u05b0\u05e9\u05c1\u05b5\u05e0\u05b4\u05d9\u05dd \u05d5\u05b0\u05e8\u05b7\u05e2\u05b2\u05e0\u05b7\u05e0\u05bc\u05b4\u05d9\u05dd \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc: \u05d8\u05d6 \u05dc\u05b0\u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3 \u05db\u05bc\u05b4\u05d9-\u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b0\u05dc\u05b9\u05d0-\u05e2\u05b7 \u05b0\u05dc\u05b8\u05ea\u05b8\u05d4 [\u05e2\u05b7\u05d5\u05b0\u05dc\u05b8\u05ea\u05b8\u05d4] \u05d1\u05bc\u05d5\u05b9:<\/span> 92:12 The righteous man will flourish like the palm tree, He will grow like a cedar in Lebanon. 92:13 Planted in the house of the Lord, They will flourish in the courts of our God. 92:14 They will still yield fruit in old age; They shall be full of sap and very green, 92:15 To declare that the Lord is upright; He is my rock, and there is no unrighteousness in Him. (NASB)<\/span> The righteous man is able to recognize the glory of God and how He has worked in his life!<\/span><\/p>\n

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\u05e2\u05d1\u05e8\u05d9\u05ea Hebrew<\/span> \u05d0\u05e8\u05de\u05d9 Aramaic \u03b5\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03cc\u03c2 Greek<\/span><\/p>\n\n\n\n\n<\/colgroup>\n\n\n
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\u05e1\u05e4\u05e8 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e6\u05d1<\/span><\/p>\n

\u05d0 \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05e9\u05c1\u05b4\u05d9\u05e8 \u05dc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea: \u05d1 \u05d8\u05d5\u05b9\u05d1 \u05dc\u05b0\u05d4\u05b9\u05d3\u05d5\u05b9\u05ea \u05dc\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d5\u05bc\u05dc\u05b0\u05d6\u05b7\u05de\u05bc\u05b5\u05e8 \u05dc\u05b0\u05e9\u05c1\u05b4\u05de\u05b0\u05da\u05b8 \u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df: \u05d2 \u05dc\u05b0\u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3 \u05d1\u05bc\u05b7\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8 \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b6\u05da\u05b8 \u05d5\u05b6\u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05ea\u05b0\u05da\u05b8 \u05d1\u05bc\u05b7\u05dc\u05bc\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea: \u05d3 \u05e2\u05b2\u05dc\u05b5\u05d9-\u05e2\u05b8\u05e9\u05b9\u05d5\u05b9\u05e8 \u05d5\u05b7\u05e2\u05b2\u05dc\u05b5\u05d9-\u05e0\u05b8\u05d1\u05b6\u05dc \u05e2\u05b2\u05dc\u05b5\u05d9 \u05d4\u05b4\u05d2\u05bc\u05b8\u05d9\u05d5\u05b9\u05df \u05d1\u05bc\u05b0\u05db\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8:<\/span><\/p>\n<\/td>\n

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\u05e1\u05dd\u05e8 \u05d8\u05d5\u05d1\u05d9\u05d4 \u05e4\u05e8\u05e7 \u05e6\u05d1<\/span><\/p>\n

\u05d0 \u05e9\u05d1\u05d7\u05d0 \u05d5\u05e9\u05d9\u05e8\u05d0 \u05d3\u05d9 \u05d0\u05de\u05e8 \u05d0\u05d3\u05dd \u05e7\u05d3\u05de\u05d0\u05d4 \u05e2\u05dc \u05d9\u05d5\u05de\u05d0 \u05d3\u05e9\u05d1\u05ea\u05d0\u05c3 \u05d1 \u05d8\u05d1 \u05dc\u05d0\u05d5\u05d3\u05d0\u05d4 \u05e7\u05d3\u05dd \u05d9\u05d4\u05d5\u05d4 \u05d5\u05dc\u05e9\u05d1\u05d7\u05d0 \u05e9\u05de\u05da \u05e2\u05d9\u05dc\u05d0\u05d4\u05c3 \u05d2 \u05dc\u05ea\u05e0\u05d0\u05d4 \u05dc\u05ea\u05e0\u05d5\u05d9\u05d9 \u05d1\u05e6\u05e4\u05e8\u05d0 \u05d8\u05d5\u05d1\u05da \u05d5\u05e7\u05d5\u05e9\u05d8\u05da \u05d1\u05dc\u05d9\u05dc\u05d5\u05df\u05c3 \u05d3 \u05e2\u05dc \u05e4\u05d5\u05dd \u05db\u05e0\u05d5\u05e8\u05d0 \u05d3\u05e2\u05e9\u05e8\u05ea\u05d9 \u05e0\u05d9\u05de\u05d9\u05df \u05d5\u05e2\u05dc \u05e4\u05d5\u05dd \u05e0\u05d9\u05d1\u05dc\u05d0 \u05e2\u05dc\u05d9 \u05e8\u05d9\u05e0\u05e0\u05ea \u05db\u05d9\u05e0\u05e8\u05d9\u05d9\u05d0\u05c3 <\/span><\/p>\n<\/td>\n

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\u03a8\u0391\u039b\u039c\u039f\u0399<\/span> 92<\/span><\/p>\n

92:1 \u03c8\u03b1\u03bb\u03bc\u1f78\u03c2 \u1fa0\u03b4\u1fc6\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u1f21\u03bc\u1f73\u03c1\u03b1\u03bd \u03c4\u03bf\u1fe6 \u03c3\u03b1\u03b2\u03b2\u1f71\u03c4\u03bf\u03c5 \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd \u03c4\u1f78 \u1f10\u03be\u03bf\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03c4\u1ff7 \u03ba\u03c5\u03c1\u1f77\u1ff3 \u03ba\u03b1\u1f76 \u03c8\u1f71\u03bb\u03bb\u03b5\u03b9\u03bd \u03c4\u1ff7 \u1f40\u03bd\u1f79\u03bc\u03b1\u03c4\u1f77 \u03c3\u03bf\u03c5 \u1f55\u03c8\u03b9\u03c3\u03c4\u03b5 92:2 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b1\u03b3\u03b3\u1f73\u03bb\u03bb\u03b5\u03b9\u03bd \u03c4\u1f78 \u03c0\u03c1\u03c9\u1f76 \u03c4\u1f78 \u1f14\u03bb\u03b5\u1f79\u03c2 \u03c3\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u1f00\u03bb\u1f75\u03b8\u03b5\u03b9\u1f71\u03bd \u03c3\u03bf\u03c5 \u03ba\u03b1\u03c4\u1f70 \u03bd\u1f7b\u03ba\u03c4\u03b1 92:3 \u1f10\u03bd \u03b4\u03b5\u03ba\u03b1\u03c7\u1f79\u03c1\u03b4\u1ff3 \u03c8\u03b1\u03bb\u03c4\u03b7\u03c1\u1f77\u1ff3 \u03bc\u03b5\u03c4\u1fbd \u1fa0\u03b4\u1fc6\u03c2 \u1f10\u03bd \u03ba\u03b9\u03b8\u1f71\u03c1\u1fb3<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n<\/colgroup>\n\n\n
\n

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\n

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\n

92:4 \u1f45\u03c4\u03b9 \u03b5\u1f54\u03c6\u03c1\u03b1\u03bd\u1f71\u03c2 \u03bc\u03b5 \u03ba\u1f7b\u03c1\u03b9\u03b5 \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03bf\u03b9\u1f75\u03bc\u03b1\u03c4\u1f77 \u03c3\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u1f14\u03c1\u03b3\u03bf\u03b9\u03c2 \u03c4\u1ff6\u03bd \u03c7\u03b5\u03b9\u03c1\u1ff6\u03bd \u03c3\u03bf\u03c5 \u1f00\u03b3\u03b1\u03bb\u03bb\u03b9\u1f71\u03c3\u03bf\u03bc\u03b1\u03b9 92:5 \u1f61\u03c2 \u1f10\u03bc\u03b5\u03b3\u03b1\u03bb\u1f7b\u03bd\u03b8\u03b7 \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1 \u03c3\u03bf\u03c5 \u03ba\u1f7b\u03c1\u03b9\u03b5 \u03c3\u03c6\u1f79\u03b4\u03c1\u03b1 \u1f10\u03b2\u03b1\u03b8\u1f7b\u03bd\u03b8\u03b7\u03c3\u03b1\u03bd \u03bf\u1f31 \u03b4\u03b9\u03b1\u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u03bf\u1f77 \u03c3\u03bf\u03c5 92:6 \u1f00\u03bd\u1f74\u03c1 \u1f04\u03c6\u03c1\u03c9\u03bd \u03bf\u1f50 \u03b3\u03bd\u1f7d\u03c3\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03c3\u1f7b\u03bd\u03b5\u03c4\u03bf\u03c2 \u03bf\u1f50 \u03c3\u03c5\u03bd\u1f75\u03c3\u03b5\u03b9 \u03c4\u03b1\u1fe6\u03c4\u03b1 92:7 \u1f10\u03bd \u03c4\u1ff7 \u1f00\u03bd\u03b1\u03c4\u03b5\u1fd6\u03bb\u03b1\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u03bf\u1f7a\u03c2 \u1f61\u03c2 \u03c7\u1f79\u03c1\u03c4\u03bf\u03bd \u03ba\u03b1\u1f76 \u03b4\u03b9\u1f73\u03ba\u03c5\u03c8\u03b1\u03bd \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f31 \u1f10\u03c1\u03b3\u03b1\u03b6\u1f79\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u1f74\u03bd \u1f00\u03bd\u03bf\u03bc\u1f77\u03b1\u03bd \u1f45\u03c0\u03c9\u03c2 \u1f02\u03bd \u1f10\u03be\u03bf\u03bb\u03b5\u03b8\u03c1\u03b5\u03c5\u03b8\u1ff6\u03c3\u03b9\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03b1\u1f30\u1ff6\u03bd\u03b1 \u03c4\u03bf\u1fe6 \u03b1\u1f30\u1ff6\u03bd\u03bf\u03c2 92:8 \u03c3\u1f7a \u03b4\u1f72 \u1f55\u03c8\u03b9\u03c3\u03c4\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03b1\u1f30\u1ff6\u03bd\u03b1 \u03ba\u1f7b\u03c1\u03b9\u03b5 92:9 \u1f45\u03c4\u03b9 \u1f30\u03b4\u03bf\u1f7a \u03bf\u1f31 \u1f10\u03c7\u03b8\u03c1\u03bf\u1f77 \u03c3\u03bf\u03c5 \u1f00\u03c0\u03bf\u03bb\u03bf\u1fe6\u03bd\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b1\u03c3\u03ba\u03bf\u03c1\u03c0\u03b9\u03c3\u03b8\u1f75\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f31 \u1f10\u03c1\u03b3\u03b1\u03b6\u1f79\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u1f74\u03bd \u1f00\u03bd\u03bf\u03bc\u1f77\u03b1\u03bd 92:10 \u03ba\u03b1\u1f76 \u1f51\u03c8\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 \u1f61\u03c2 \u03bc\u03bf\u03bd\u03bf\u03ba\u1f73\u03c1\u03c9\u03c4\u03bf\u03c2 \u03c4\u1f78 \u03ba\u1f73\u03c1\u03b1\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03b3\u1fc6\u03c1\u1f71\u03c2 \u03bc\u03bf\u03c5 \u1f10\u03bd \u1f10\u03bb\u03b1\u1f77\u1ff3 \u03c0\u1f77\u03bf\u03bd\u03b9 92:11 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b5\u1fd6\u03b4\u03b5\u03bd \u1f41 \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u1f79\u03c2 \u03bc\u03bf\u03c5 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u1f10\u03c7\u03b8\u03c1\u03bf\u1fd6\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u1f10\u03c0\u03b1\u03bd\u03b9\u03c3\u03c4\u03b1\u03bd\u03bf\u03bc\u1f73\u03bd\u03bf\u03b9\u03c2 \u1f10\u03c0\u1fbd \u1f10\u03bc\u1f72 \u03c0\u03bf\u03bd\u03b7\u03c1\u03b5\u03c5\u03bf\u03bc\u1f73\u03bd\u03bf\u03b9\u03c2 \u1f00\u03ba\u03bf\u1f7b\u03c3\u03b5\u03c4\u03b1\u03b9 \u03c4\u1f78 \u03bf\u1f56\u03c2 \u03bc\u03bf\u03c5 92:12 \u03b4\u1f77\u03ba\u03b1\u03b9\u03bf\u03c2 \u1f61\u03c2 \u03c6\u03bf\u1fd6\u03bd\u03b9\u03be \u1f00\u03bd\u03b8\u1f75\u03c3\u03b5\u03b9 \u1f61\u03c3\u03b5\u1f76 \u03ba\u1f73\u03b4\u03c1\u03bf\u03c2 \u1f21 \u1f10\u03bd \u03c4\u1ff7 \u039b\u03b9\u03b2\u1f71\u03bd\u1ff3 \u03c0\u03bb\u03b7\u03b8\u03c5\u03bd\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 92:13 \u03c0\u03b5\u03c6\u03c5\u03c4\u03b5\u03c5\u03bc\u1f73\u03bd\u03bf\u03b9 \u1f10\u03bd \u03c4\u1ff7 \u03bf\u1f34\u03ba\u1ff3 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u1f10\u03bd \u03c4\u03b1\u1fd6\u03c2 \u03b1\u1f50\u03bb\u03b1\u1fd6\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u1f21\u03bc\u1ff6\u03bd \u1f10\u03be\u03b1\u03bd\u03b8\u1f75\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd 92:14 \u1f14\u03c4\u03b9 \u03c0\u03bb\u03b7\u03b8\u03c5\u03bd\u03b8\u1f75\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f10\u03bd \u03b3\u1f75\u03c1\u03b5\u03b9 \u03c0\u1f77\u03bf\u03bd\u03b9 \u03ba\u03b1\u1f76 \u03b5\u1f50\u03c0\u03b1\u03b8\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u1f14\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 92:15 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b1\u03b3\u03b3\u03b5\u1fd6\u03bb\u03b1\u03b9 \u1f45\u03c4\u03b9 \u03b5\u1f50\u03b8\u1f74\u03c2 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd \u1f00\u03b4\u03b9\u03ba\u1f77\u03b1 \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 <\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n<\/colgroup>\n\n\n
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Tehillim \/ Psalms 92<\/span><\/p>\n

A psalm. A song. For the Sabbath day. 92:1 It is good to give thanks to the Lord And to sing praises to Your name, O Most High; 92:2 To declare Your lovingkindness in the morning And Your faithfulness by night, 92:3 With the ten-stringed lute and with the harp, With resounding music upon the lyre. 92:4 For You, O Lord, have made me glad by what You have done, I will sing for joy at the works of Your hands. 92:5 How great are Your works, O Lord! Your thoughts are very deep. 92:6 A senseless man has no knowledge, Nor does a stupid man understand this: 92:7 That when the wicked sprouted up like grass And all who did iniquity flourished, It was only that they might be destroyed forevermore. 92:8 But You, O Lord, are on high forever. 92:9 For, behold, Your enemies, O Lord, For, behold, Your enemies will perish; All who do iniquity will be scattered. 92:10 But You have exalted my horn like that of the wild ox; I have been anointed with fresh oil. 92:11 And my eye has looked exultantly upon my foes, My ears hear of the evildoers who rise up against me. 92:12 The righteous man will flourish like the palm tree, He will grow like a cedar in Lebanon. 92:13 Planted in the house of the Lord, They will flourish in the courts of our God. 92:14 They will still yield fruit in old age; They shall be full of sap and very green, 92:15 To declare that the Lord is upright; He is my rock, and there is no unrighteousness in Him. (NASB)<\/span><\/p>\n<\/td>\n

\n

T<\/span>oviyah \/ Psalms 92<\/span><\/p>\n

92:1 A psalm and song that the first Adam uttered concerning the Sabbath day. 92:2 It is good to give thanks in the presence of the Lord, and to praise your name, O Most High. 92:3 To recount your goodness in the morning, and your truth in the nights, 92:4 According to the harp of ten strings, and according to the lyre, upon the murmuring of harps. 92:5 For you have made me glad, O Lord, by your works; I will rejoice in the works of your hands. 92:6 How great are your works, O Lord; your thoughts are very deep. 92:7 A foolish son of man will not know it, and a fool will not comprehend this. 92:8 While the wicked flourish like grass and all workers of deceit blossom, God is going to destroy them forever. 92:9 But you are high and supreme in this age, O Lord, and you are high and supreme in the age to come. Another Targum: And you, your hand is supreme to punish the wicked in the age to come, in the great day of judgment, O Lord; and you, your hand is supreme to give a good reward to the righteous in the age to come, O Lord. 92:10 For, behold, your enemies, O Lord, for behold, your enemies will perish in the age to come; and all the workers of deceit will be separated from the band of the righteous. 92:11 You have raised up my might like a wild-ox; you have anointed me with moist anointing oil of the leafy olive. 92:12 And my eye has looked on the perdition of my oppressors; my ear has heard the sound of the destruction of those who stand against me to do harm. 92:13 The righteous man will grow fruit like the palm-tree, like the cedar in Lebanon he will grow and produce roots. 92:14 His sons will be planted in the sanctuary of the Lord; in the court of the house of our God they will flourish. 92:15 Again like their fathers they will produce sons in old age; they will be plump and juicy. 92:16 So that the inhabitants of the earth might tell it, for the Lord is upright; my strength, and there is no wrong in him. <\/span><\/p>\n<\/td>\n

\n

Psalmoi \/ Psalms 92<\/span><\/p>\n

A Psalm of a Song for the Sabbath-day. 92:1 It is a good thing to give thanks to the Lord, and to sing praises to thy name, O thou Most High; 92:2 to proclaim thy mercy in the morning, and thy truth by night, 92:3 on a psaltery of ten strings, with a song on the harp. 92:4 For thou, O Lord, hast made me glad with thy work: and in the operations of thy hands will I exult. 92:5 How have thy works been magnified, O Lord! thy thoughts are very deep. 92:6 A foolish man will not know, and a senseless man will not understand this. 92:7 When the sinners spring up as the grass, and all the workers of iniquity have watched; it is that they may be utterly destroyed for ever. 92:8 But thou, O Lord, art most high for ever. 92:9 For, behold, thine enemies shall perish; and all the workers of iniquity shall be scattered. 92:10 But my horn shall be exalted as the horn of a unicorn; and mine old age with rich mercy. 92:11 And mine eye has seen mine enemies, and mine ear shall hear the wicked that rise up against me. 92:12 The righteous shall flourish as a palm-tree: he shall be increased as the cedar in Libanus. 92:13 They that are planted in the house of the Lord shall flourish in the courts of our God. 92:14 Then shall they be increased in a fine old age; and they shall be prosperous; that they may declare 92:15 that the Lord my God is righteous, and there is no iniquity in him. (LXX)<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

In this week\u2019s study from <\/span>Tehillim \/ Psalms 92:1-15<\/span>, the Psalm opens saying, <\/span>\u05d0 \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05e9\u05c1\u05b4\u05d9\u05e8 \u05dc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea: \u05d1 \u05d8\u05d5\u05b9\u05d1 \u05dc\u05b0\u05d4\u05b9\u05d3\u05d5\u05b9\u05ea \u05dc\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d5\u05bc\u05dc\u05b0\u05d6\u05b7\u05de\u05bc\u05b5\u05e8 \u05dc\u05b0\u05e9\u05c1\u05b4\u05de\u05b0\u05da\u05b8 \u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df: <\/span> A psalm. A song. For the Sabbath day. 92:1 It is good to give thanks to the Lord And to sing praises to Your name, O Most High; (NASB)<\/span> According to the opening verse of the psalm, this psalm was composed for the Shabbat (<\/span>\u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea<\/span>). The Midrash on <\/span>Tehillim \/ Psalm 92<\/span> states that this psalm was composed by Adam. <\/span><\/p>\n

Midrash Tehillim 92, Part 3<\/span><\/p>\n

Rabbi Levi taught, When Adam sinned against the command of the Holy One blessed be He, God sat in judgment upon him to punish him. But what was the outcome? You find that Adam was created on the eve of the Shabbat, In the first hour, he came into being as thought; in the second hour, God consulted the ministering angels; in the third, God gathered the dust; in the fourth, God kneaded the dust; in the fifth, God made the golem; in the sixth, God jointed the parts; in the seventh, God blew breath into him; in the eighth, God stood him on his feet; in the ninth, God enjoined him; in the tenth, he sinned; in the eleventh, he was brought to judgment; in the twelfth, he was driven out, driven out because when God was about to decree his destruction, the Shabbat Arrived and brought about his expulsion instead. Even as the ministering angels were applying to Adam the verse Adam abides not in honor; he is like the beasts, they are destroyed (Tehillim \/ Psalms 49:13), note that it is not written he is like the beast, he is destroyed, but he is like the beasts they are destroyed, implying that both Adam and eve were about to be destroyed, at the moment the Shabbat arrived and became Adam\u2019s advocate, saying to the Holy One blessed be He, during the six days of creation, no one suffered punishment. And will You begin it with me? Is this my holiness? Is this my rest? And thus Adam was saved by the Shabbat plea from destruction in Gehenna. When Adam saw the power of the Shabbat, he was about to sing a hymn in her honor. But the Shabbat said to Adam, Do you sing a hymn to me? Let us, I and you, sing a hymn to the Holy One blessed be He. Hence it is said, It is a good thing to give thanks unto the Lord (Tehillim \/ Psalms 92:2).<\/span><\/p>\n

Psalm 92 is recited three times during all of Shabbat:<\/span><\/p>\n

The concepts brought out in the Midrash is that Adam was created on Friday, and he said this psalm on the onset of the Shabbat due to the mercies of God to forgive him of his sins. The Shabbat is said to have been the reason he was driven out of the Garden of Eden, as opposed to his destruction. The Shabbat is said to have been an advocate for Adam following his sin. The rabbis parallel the destruction of Adam to the destruction of the Shabbat holiness and rest. This illustrates for us the significance in the connection to the mitzvah on the shabbat and God\u2019s call to man to have a Sabbath day of rest. The rabbis say that Adam would be destroyed in Gehenna, and then saw the power of the Shabbat and sang a song which became this psalm. It is not a psalm that speaks about the Shabbat, but one that was recited on the Shabbat. This was Adam\u2019s first day of existence and he marveled at the work of the Creator.<\/span><\/p>\n

The Shabbat is a time of joy, and there are six Psalms that make up the bulk of the Kabbalat (traditional) Shabbat service corresponding to the six days of creation. In Orthodox congregations, Kabbalat Shabbat consists of <\/span>Tehillim \/ Psalms 95<\/span> through <\/span>99, Tehillim \/ Psalm 29<\/span>, the hymn L\u2019khah Dodi\/Come my beloved, <\/span>Tehillim \/ Psalms 92 and 93<\/span>, and a lengthy reading from the Talmud governing the Shabbat. <\/span><\/p>\n

According to the Aseret ha-Dibrot, the <\/span>\u201cTen Commandments,\u201d<\/span> we are told <\/span>\u201cRemember the Sabbath by keeping it holy\u201d<\/span> (<\/span>Shemot \/ Exodus 20:8<\/span>). The question is <\/span>\u201cHow are we to keep the Shabbat holy?\u201d<\/span> To put this in the most simple terms, the Shabbat day should be different. It is a day dedicated to the worship of the Lord and our rest in Him. This doesn\u2019t mean we live for ourselves six days and then consecrate one day for God. No! The Apostle Paul wrote, <\/span>\u201cSo whether you eat or drink or whatever you do, do it all for the glory of God\u201d<\/span> (<\/span>1 Corinthians 10:31<\/span>). Paul suggests that our entire lives and all we do is to be sanctified for the Lord as holy. Yet, for His glory and our spiritual rest and satisfaction, the Lord God has called us to distinguish one day out of seven. As a result of the mitzvah on consecrating the Shabbat as <\/span>\u201choly,\u201d<\/span> this causes us to ask the following questions: <\/span><\/p>\n

    \n
  1. \u201cCan our children play sports on the Shabbat?\u201d <\/span><\/li>\n
  2. \u201cCan we finish up last week\u2019s work or prepare for this week\u2019s work?\u201d <\/span><\/li>\n
  3. \u201cCan we watch TV or go to a restaurant, the theatre, or play golf?\u201d etc. <\/span><\/li>\n<\/ol>\n

    It is important to note that these questions are often prompted not by, <\/span>\u201cHow can I honor the Lord?\u201d<\/span> but by, <\/span>\u201cWhat can I get away with on the Sabbath?\u201d<\/span> A topic of concern however these days is that many of God\u2019s people do not even ask these questions any longer and believe the Shabbat is simply another day of the week. Part of the strategy of the evil one is to destroy humanity\u2019s trust in the Lord, for example, the theory of evolution which is used as a humanistic way of understanding the origin of man and life on earth. This false information is spun into a belief system and tradition. For centuries, even in Yeshua\u2019s time there were traditions that spoke contrary to God\u2019s Word placing doubt on the significance of certain aspects of our faith, such as the belief in the resurrection (Sadducee) or holding the practice of netilat yadayim above keeping one\u2019s heart pure, or dedicating something as a korban for the purpose of not having to help one\u2019s parents (see <\/span>Mark 7<\/span>). As a result of these traditions and others, the evil one has been able to subvert the importance of obeying God\u2019s Word, such as in the case of observing the Shabbat. The Scripture states, <\/span>\u201cbut the seventh day is a sabbath of the Lord your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you.\u201d<\/span> (<\/span>Shemot \/ Exodus 20:10<\/span>). Notice how this is for everybody, and how no one disagrees with the clear meaning of this text, however millions are finding ways not to follow God\u2019s Word. The reason being is the result of the general ignorance of the Scriptures in the Ekklesia and the clever arguments the evil one creates to prejudice God\u2019s people against the holiness of the Shabbat in favor for changing the day from the seventh day (<\/span>\u05d9\u05d5\u05dd \u05e9\u05d1\u05ea<\/span>) to the first day of the week (<\/span>\u05d9\u05d5\u05dd \u05e8\u05d0\u05e9\u05d5\u05df<\/span>). Studying the Scriptures, these seven things may be concluded about the Shabbat:<\/span><\/p>\n

    Conclusions on the Shabbat<\/span><\/p>\n

      \n
    1. The Seventh-day Sabbath Establishes God\u2019s Sovereignty<\/span><\/li>\n
    2. The Seventh-day Sabbath Was Made for Everyone<\/span><\/li>\n
    3. It\u2019s Not About Just Keeping Any Day<\/span><\/li>\n
    4. We Know the True Seventh Day<\/span><\/li>\n
    5. The Sabbath Is Not a Memorial of Deliverance Out of Egypt<\/span><\/li>\n
    6. The Sabbath Is Not Meant to Memorialize the Resurrection<\/span><\/li>\n
    7. The Sabbath Will Be Celebrated for Eternity<\/span><\/li>\n<\/ol>\n

      Point no. 1, speaks of the controversy of evolution, and the Torah account of the creation. Moshe wrote God\u2019s Word saying, <\/span>\u201cRemember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work. \u2026 For in six days the Lord made heaven and earth, the sea, and all that in them is: \u2026 wherefore the Lord blessed the sabbath day, and hallowed it\u201d<\/span> (<\/span>Shemot \/ Exodus 20:8-11,<\/span> \u05d7 \u05d6\u05b8\u05db\u05d5\u05b9\u05e8 \u05d0\u05b6\u05ea-\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b0\u05e7\u05b7\u05d3\u05bc\u05b0\u05e9\u05c1\u05d5\u05b9: \u05d8 \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05ea\u05bc\u05b7\u05e2\u05b2\u05d1\u05b9\u05d3 \u05d5\u05b0\u05e2\u05b8\u05e9\u05b4\u05b9\u05d9\u05ea\u05b8 \u05db\u05bc\u05b8\u05dc-\u05de\u05b0\u05dc\u05b7\u05d0\u05db\u05b0\u05ea\u05bc\u05b6\u05da\u05b8: \u05d9 \u05d5\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b7\u05d9\u05d4\u05d5\u05b9\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05dc\u05b9\u05d0-\u05ea\u05b7\u05e2\u05b2\u05e9\u05b6\u05b9\u05d4 \u05db\u05b8\u05dc-\u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 | \u05d5\u05bc\u05d1\u05b4\u05e0\u05b0\u05da\u05b8 \u05d5\u05bc\u05d1\u05b4\u05ea\u05bc\u05b6\u05da\u05b8 \u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05b0\u05da\u05b8 \u05d5\u05b7\u05d0\u05b2\u05de\u05b8\u05ea\u05b0\u05da\u05b8 \u05d5\u05bc\u05d1\u05b0\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8 \u05d5\u05b0\u05d2\u05b5\u05e8\u05b0\u05da\u05b8 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d1\u05bc\u05b4\u05e9\u05c1\u05b0\u05e2\u05b8\u05e8\u05b6\u05d9\u05da\u05b8: \u05d9\u05d0 \u05db\u05bc\u05b4\u05d9 \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea-\u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05e2\u05b8\u05e9\u05b8\u05b9\u05d4 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d0\u05b6\u05ea-\u05d4\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea-\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b6\u05ea-\u05d4\u05b7\u05d9\u05bc\u05b8\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea-\u05db\u05bc\u05b8\u05dc-\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05d1\u05bc\u05b8\u05dd \u05d5\u05b7\u05d9\u05bc\u05b8\u05e0\u05b7\u05d7 \u05d1\u05bc\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05e2\u05b7\u05dc-\u05db\u05bc\u05b5\u05df \u05d1\u05bc\u05b5\u05e8\u05b7\u05da\u05b0 \u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4 \u05d0\u05b6\u05ea-\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05d5\u05b7\u05d9\u05b0\u05e7\u05b7\u05d3\u05bc\u05b0\u05e9\u05c1\u05b5\u05d4\u05d5\u05bc:<\/span>). Why did the Lord God say to remember the Shabbat (<\/span>\u05d6\u05b8\u05db\u05d5\u05b9\u05e8 \u05d0\u05b6\u05ea-\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea<\/span>)? The reason: to forget the true Sabbath is to forget the true Creator. <\/span><\/p>\n

      Point no. 2, the Shabbat is for everyone. It is important to note how most all<\/span> Christians call God\u2019s fourth commandment the <\/span>\u201cJewish Sabbath.\u201d<\/span> However, nowhere is this expression found in the Torah or anywhere in the Bible. The seventh day is called <\/span>\u201cthe sabbath of the Lord,\u201d<\/span> (<\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b7\u05d9\u05d4\u05d5\u05b9\u05b8\u05d4<\/span>) and it is never called <\/span>\u201cthe sabbath of the Jew\u201d<\/span> (see <\/span>Shemot \/ Exodus 20:10<\/span>). The Torah describes the origin of the Shabbat in the following way, <\/span>\u201cThus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made. \u2026 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made\u201d<\/span> (<\/span>Bereshit \/ Genesis 2:1-3<\/span>). Based upon these Scriptures, which day did God bless and sanctify, and how was the day to be kept holy? By resting. Could any of the other six be kept holy? No. Why? Because the Lord God commanded not to rest those days but to work. The seventh day is different from all the other days because it has God\u2019s blessing. <\/span><\/p>\n

      Point no. 7, the Shabbat will be celebrated for all eternity. Note the prophet Isaiah states, <\/span>66:22 \u2018For just as the new heavens and the new earth Which I make will endure before Me,\u2019 declares the Lord, \u2018So your offspring and your name will endure. 66:23 \u2018And it shall be from new moon to new moon And from sabbath to sabbath, All mankind will come to bow down before Me,\u2019 says the Lord. (NASB) <\/span>Note how Isaiah speaks of eternity and how we will be going from Shabbat to Shabbat. In addition, the author of the book of Hebrews states the following:<\/span><\/p>\n

      Hebrews 4:4-12<\/span><\/p>\n

      4:4 For He has said somewhere concerning the seventh day \u2018And God rested on the seventh day from all His works\u2019; 4:5 and again in this passage \u2018They shall not enter My rest.\u2019 4:6 Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, 4:7 He again fixes a certain day, \u2018Today,\u2019 saying through David after so long a time just as has been said before, \u2018Today if you hear His voice, Do not harden your hearts.\u2019 4:8 For if Joshua had given them rest, He would not have spoken of another day after that. 4:9 So there remains a Sabbath rest for the people of God. 4:10 For the one who has entered His rest has himself also rested from his works, as God did from His. 4:11 Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience. 4:12 For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. (NASB)<\/span><\/p>\n

      The author of Hebrews speaks of the seventh day rest, entering into this rest, and parallels the power of God\u2019s Word to discern the thoughts and intentions of the heart. <\/span>The Sabbath is so precious to the Lord that He will have His people observe it throughout all time and on into eternity. If it is so precious to Him, should it not be precious to us? If we are going to keep it throughout eternity, why not keep it now? It is also interesting to observe how most of the commandments begin with the words, <\/span>\u2018\u2018Thou shalt not,\u2019\u2019<\/span> but the fourth commandment is introduced with the word to <\/span>\u201cRemember the Shabbat\u201d<\/span> (<\/span>\u05d6\u05b8\u05db\u05d5\u05b9\u05e8 \u05d0\u05b6\u05ea-\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea<\/span>) Why? Because the Lord is commanding us to call something to memory that already existed and easily may be forgotten by the worries and business of the week and our lives. <\/span><\/p>\n

      The psalmist continues saying, <\/span>\u05d2 \u05dc\u05b0\u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3 \u05d1\u05bc\u05b7\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8 \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b6\u05da\u05b8 \u05d5\u05b6\u05d0\u05b1\u05de\u05d5\u05bc\u05e0\u05b8\u05ea\u05b0\u05da\u05b8 \u05d1\u05bc\u05b7\u05dc\u05bc\u05b5\u05d9\u05dc\u05d5\u05b9\u05ea: \u05d3 \u05e2\u05b2\u05dc\u05b5\u05d9-\u05e2\u05b8\u05e9\u05b9\u05d5\u05b9\u05e8 \u05d5\u05b7\u05e2\u05b2\u05dc\u05b5\u05d9-\u05e0\u05b8\u05d1\u05b6\u05dc \u05e2\u05b2\u05dc\u05b5\u05d9 \u05d4\u05b4\u05d2\u05bc\u05b8\u05d9\u05d5\u05b9\u05df \u05d1\u05bc\u05b0\u05db\u05b4\u05e0\u05bc\u05d5\u05b9\u05e8:<\/span> \u05d4 \u05db\u05bc\u05b4\u05d9 \u05e9\u05b4\u05b9\u05de\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b7\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05e4\u05b8\u05e2\u05b3\u05dc\u05b6\u05da\u05b8 \u05d1\u05bc\u05b0\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05b9\u05d9 \u05d9\u05b8\u05d3\u05b6\u05d9\u05da\u05b8 \u05d0\u05b2\u05e8\u05b7\u05e0\u05bc\u05b5\u05df: <\/span> 92:2 To declare Your lovingkindness in the morning And Your faithfulness by night, 92:3 With the ten-stringed lute and with the harp, With resounding music upon the lyre. 92:4 For You, O Lord, have made me glad by what You have done, I will sing for joy at the works of Your hands. (NASB)<\/span> Giving the Lord praise for what He has done, He has entered into our lives and saved us, delivering us from the enemy, and from bondage to sin and death. The Torah states the following:<\/span><\/p>\n

      Shemot \/ Exodus 19:4-7<\/span><\/p>\n

      19:4 \u2018You yourselves have seen what I did to the Egyptians, and how I bore you on eagles\u2019 wings, and brought you to Myself. 19:5 \u2018Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 19:6 and you shall be to Me a kingdom of priests and a holy nation.\u2019 These are the words that you shall speak to the sons of Israel.\u2019 19:7 So Moses came and called the elders of the people, and set before them all these words which the Lord had commanded him. (NASB)<\/span><\/p>\n

      \u05d3 \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05e8\u05b0\u05d0\u05b4\u05d9\u05ea\u05b6\u05dd \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e2\u05b8\u05e9\u05b4\u05b9\u05d9\u05ea\u05b4\u05d9 \u05dc\u05b0\u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd \u05d5\u05b8\u05d0\u05b6\u05e9\u05bc\u05c2\u05b8\u05d0 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05e2\u05b7\u05dc-\u05db\u05bc\u05b7\u05e0\u05b0\u05e4\u05b5\u05d9 \u05e0\u05b0\u05e9\u05c1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d5\u05b8\u05d0\u05b8\u05d1\u05b4\u05d0 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05d0\u05b5\u05dc\u05b8\u05d9: \u05d4 \u05d5\u05b0\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d0\u05b4\u05dd-\u05e9\u05c1\u05b8\u05de\u05d5\u05b9\u05e2\u05b7 \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b0\u05e2\u05d5\u05bc \u05d1\u05bc\u05b0\u05e7\u05b9\u05dc\u05b4\u05d9 \u05d5\u05bc\u05e9\u05c1\u05b0\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b6\u05dd \u05d0\u05b6\u05ea-\u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea\u05b4\u05d9 \u05d5\u05b4\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05dd \u05dc\u05b4\u05d9 \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4 \u05de\u05b4\u05db\u05bc\u05b8\u05dc-\u05d4\u05b8\u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd \u05db\u05bc\u05b4\u05d9-\u05dc\u05b4\u05d9 \u05db\u05bc\u05b8\u05dc-\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5: \u05d5 \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05ea\u05bc\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc-\u05dc\u05b4\u05d9 \u05de\u05b7\u05de\u05b0\u05dc\u05b6\u05db\u05b6\u05ea \u05db\u05bc\u05b9\u05d4\u05b2\u05e0\u05b4\u05d9\u05dd \u05d5\u05b0\u05d2\u05d5\u05b9\u05d9 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d4\u05b7\u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05ea\u05bc\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d0\u05b6\u05dc-\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05b9\u05e8\u05b8\u05d0\u05b5\u05dc: [\u05d7\u05de\u05d9\u05e9\u05d9] \u05d6 \u05d5\u05b7\u05d9\u05bc\u05b8\u05d1\u05b9\u05d0 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05dc\u05b0\u05d6\u05b4\u05e7\u05b0\u05e0\u05b5\u05d9 \u05d4\u05b8\u05e2\u05b8\u05dd \u05d5\u05b7\u05d9\u05bc\u05b8\u05e9\u05b6\u05b9\u05dd \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd \u05d0\u05b5\u05ea \u05db\u05bc\u05b8\u05dc-\u05d4\u05b7\u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d4\u05b8\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e6\u05b4\u05d5\u05bc\u05b8\u05d4\u05d5\u05bc \u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4:<\/span><\/p>\n

      This is a purpose for which we are called, \u201c<\/span>19:5 \u2018Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 19:6 and you shall be to Me a kingdom of priests and a holy nation.\u2019 (NASB)\u201d<\/span> We are called to be obedient, a chosen people, a royal priesthood, and a holy nation. This is significant! Peter called upon these Scriptures to describe who we are, saying, <\/span>\u201cYou are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light\u201d<\/span> (<\/span>1 Peter 2:9<\/span>). It is for these things the Lord is working in our lives to make and conform us unto the likness of His son Yeshua the Messiah. We are called for the purpose of praising and worshiping the Lord God of Israel because of what He has done and what He is doing in our lives. This is one of the job descriptions of a believer, to declare the Lord God is worthy to be praised for all that He has done. Note how worship involves hearing, speaking, and doing (listening, obeying). Our service and worship to the Lord God in heaven is followed through by what is in our hearts and minds which is coupled to our actions. So our worship and praise involves giving God the praise (upward), and receiving instructions from above (from His Word), and a worship that carries out God\u2019s instructions in the world around us. This may be what the psalmist meant by <\/span>Tehillim \/ Psalms 92:4, <\/span>\u05d4 \u05db\u05bc\u05b4\u05d9 \u05e9\u05b4\u05b9\u05de\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b7\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05e4\u05b8\u05e2\u05b3\u05dc\u05b6\u05da\u05b8 \u05d1\u05bc\u05b0\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05b9\u05d9 \u05d9\u05b8\u05d3\u05b6\u05d9\u05da\u05b8 \u05d0\u05b2\u05e8\u05b7\u05e0\u05bc\u05b5\u05df:<\/span> 92:4 For You, O Lord, have made me glad by what You have done, I will sing for joy at the works of Your hands. (NASB)<\/span> The Lord is working in our lives to bring about a people who are willing to glorify His Name!<\/span><\/p>\n

      For these reasons we too are able to give praise as the psalmist states, <\/span>\u05d5 \u05de\u05b7\u05d4-\u05d2\u05bc\u05b8\u05d3\u05b0\u05dc\u05d5\u05bc \u05de\u05b7\u05e2\u05b2\u05e9\u05b6\u05b9\u05d9\u05da\u05b8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05de\u05b0\u05d0\u05b9\u05d3 \u05e2\u05b8\u05de\u05b0\u05e7\u05d5\u05bc \u05de\u05b7\u05d7\u05b0\u05e9\u05c1\u05b0\u05d1\u05b9\u05ea\u05b6\u05d9\u05da\u05b8: \u05d6 \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d1\u05bc\u05b7\u05e2\u05b7\u05e8 \u05dc\u05b9\u05d0 \u05d9\u05b5\u05d3\u05b8\u05e2 \u05d5\u05bc\u05db\u05b0\u05e1\u05b4\u05d9\u05dc \u05dc\u05b9\u05d0-\u05d9\u05b8\u05d1\u05b4\u05d9\u05df \u05d0\u05b6\u05ea-\u05d6\u05b9\u05d0\u05ea: \u05d7 \u05d1\u05bc\u05b4\u05e4\u05b0\u05e8\u05b9\u05d7\u05b7 \u05e8\u05b0\u05e9\u05c1\u05b8\u05e2\u05b4\u05d9\u05dd | \u05db\u05bc\u05b0\u05de\u05d5\u05b9 \u05e2\u05b5\u05e9\u05b6\u05b9\u05d1 \u05d5\u05b7\u05d9\u05bc\u05b8\u05e6\u05b4\u05d9\u05e6\u05d5\u05bc \u05db\u05bc\u05b8\u05dc-\u05e4\u05bc\u05b9\u05e2\u05b2\u05dc\u05b5\u05d9 \u05d0\u05b8\u05d5\u05b6\u05df \u05dc\u05b0\u05d4\u05b4\u05e9\u05bc\u05c1\u05b8\u05de\u05b0\u05d3\u05b8\u05dd \u05e2\u05b2\u05d3\u05b5\u05d9-\u05e2\u05b7\u05d3: \u05d8 \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05de\u05b8\u05e8\u05d5\u05b9\u05dd \u05dc\u05b0\u05e2\u05b9\u05dc\u05b8\u05dd \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4: <\/span> 92:5 How great are Your works, O Lord! Your thoughts are very deep. 92:6 A senseless man has no knowledge, Nor does a stupid man understand this: 92:7 That when the wicked sprouted up like grass And all who did iniquity flourished, It was only that they might be destroyed forevermore. 92:8 But You, O Lord, are on high forever. (NASB)<\/span> Those who are unwise do not recognize the work of the Lord in their lives. These words describe spiritual discernment. The words <\/span>\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d1\u05bc\u05b7\u05e2\u05b7\u05e8<\/span> describe a man who is <\/span>\u201cfoolish, ignorant, or stupid,\u201d<\/span> in the sense of not taking to knowledge what the Scriptures say and believing, not having faith. The works of the Lord God in heaven are inexpressible, great, and wonderful, indicated by the depth of His wisdom in power, creation, and miracles for His people. The foolish person does not understand this, nor is he interested in seeking the Lord, the creator, the God of Israel. The majesty and greatness of the Lord as described in the Scriptures and in our lives, the one who is void of spiritual discernment does not understand this, which is why the psalmist states, <\/span>92:6 A senseless man has no knowledge, Nor does a stupid man understand this (NASB)<\/span> and then parallels this to the wicked who flourish in their iniquities, destined for the day of their destruction. The prosperity of the wicked, or the pleasures of sin are momentary, which renders the destruction of the wicked within the context of the mercies of God because He gave the unrighteous plenty of time to repent and turn from their ways. The Lord God sits on high (<\/span>Tehillim \/ Psalms 92:8<\/span>) and His truth and justice remains forever. <\/span><\/p>\n

      The psalm continues saying, <\/span>\u05d9 \u05db\u05bc\u05b4\u05d9 \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05d0\u05b9\u05d9\u05b0\u05d1\u05b6\u05d9\u05da\u05b8 | \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9-\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05d0\u05b9\u05d9\u05b0\u05d1\u05b6\u05d9\u05da\u05b8 \u05d9\u05b9\u05d0\u05d1\u05b5\u05d3\u05d5\u05bc \u05d9\u05b4\u05ea\u05b0\u05e4\u05bc\u05b8\u05e8\u05b0\u05d3\u05d5\u05bc \u05db\u05bc\u05b8\u05dc-\u05e4\u05bc\u05b9\u05e2\u05b2\u05dc\u05b5\u05d9 \u05d0\u05b8\u05d5\u05b6\u05df: \u05d9\u05d0 \u05d5\u05b7\u05ea\u05bc\u05b8\u05e8\u05b6\u05dd \u05db\u05bc\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9\u05dd \u05e7\u05b7\u05e8\u05b0\u05e0\u05b4\u05d9 \u05d1\u05bc\u05b7\u05dc\u05bc\u05b9\u05ea\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e9\u05c1\u05b6\u05de\u05b6\u05df \u05e8\u05b7\u05e2\u05b2\u05e0\u05b8\u05df: \u05d9\u05d1 \u05d5\u05b7\u05ea\u05bc\u05b7\u05d1\u05bc\u05b5\u05d8 \u05e2\u05b5\u05d9\u05e0\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e9\u05c1\u05d5\u05bc\u05e8\u05b8\u05d9 \u05d1\u05bc\u05b7\u05e7\u05bc\u05b8\u05de\u05b4\u05d9\u05dd \u05e2\u05b8\u05dc\u05b7\u05d9 \u05de\u05b0\u05e8\u05b5\u05e2\u05b4\u05d9\u05dd \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2\u05b0\u05e0\u05b8\u05d4 \u05d0\u05b8\u05d6\u05b0\u05e0\u05b8\u05d9: <\/span> 92:9 For, behold, Your enemies, O Lord, For, behold, Your enemies will perish; All who do iniquity will be scattered. 92:10 But You have exalted my horn like that of the wild ox; I have been anointed with fresh oil. 92:11 And my eye has looked exultantly upon my foes, My ears hear of the evildoers who rise up against me. (NASB)<\/span> The one\u2019s who commit sin in their lives will scatter. Based upon these words, it may be concluded that the Lord is the One who gathers together His people. The wicked scatter because they do not have a unifying goal, to obey God\u2019s Torah. In <\/span>Tehillim \/ Psalms 85<\/span>, if we read this psalm again, you will note that the psalmist seeks the Lord God of Israel asking for restoration and mercy. The context of the psalm is within the exile of the people from the land, and the psalmist asks the Lord to restore the land to His people. The psalm brings forward the idea of peace, righteousness, and well being, and <\/span>Tehillim \/ Psalms 85:10-11<\/span> states, <\/span>\u05d9\u05d0 \u05d7\u05b6\u05e1\u05b6\u05d3-\u05d5\u05b6\u05d0\u05b1\u05de\u05b6\u05ea \u05e0\u05b4\u05e4\u05b0\u05d2\u05bc\u05b8\u05e9\u05c1\u05d5\u05bc \u05e6\u05b6\u05d3\u05b6\u05e7 \u05d5\u05b0\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd \u05e0\u05b8\u05e9\u05c1\u05b8\u05e7\u05d5\u05bc: \u05d9\u05d1 \u05d0\u05b1\u05de\u05b6\u05ea \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05ea\u05bc\u05b4\u05e6\u05b0\u05de\u05b8\u05d7 \u05d5\u05b0\u05e6\u05b6\u05d3\u05b6\u05e7 \u05de\u05b4\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd \u05e0\u05b4\u05e9\u05c1\u05b0\u05e7\u05b8\u05e3:<\/span> 85:10 Lovingkindness and truth have met together; Righteousness and peace have kissed each other. 85:11 Truth springs from the earth, And righteousness looks down from heaven. (NASB)<\/span> Based upon the way the psalm is written, there are four voices that speak, the psalmist states Mercy (<\/span>\u05d7\u05b6\u05e1\u05b6\u05d3<\/span>) and Truth (<\/span>\u05d0\u05b1\u05de\u05b6\u05ea<\/span>) have met together, and Righteousness (<\/span>\u05e6\u05b6\u05d3\u05b6\u05e7<\/span>) and Peace (<\/span>\u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd<\/span>) have kissed. Then the psalmist states that Truth (<\/span>\u05d0\u05b1\u05de\u05b6\u05ea<\/span>) comes up from the earth and Righteousness (<\/span>\u05e6\u05b6\u05d3\u05b6\u05e7<\/span>) looks down from heaven. These are important concepts here, the psalm treats these concepts as being alive where Mercy, Truth, Righteousness (Justice), and Peace are no longer simply ideas but living and breathing. The point is that for a community of people to live in peace, there must be Mercy, Truth, and Justice. A community of people who live and work together, especially in the marriage relationship, requires reconciliation through the concepts of Mercy, Truth, and Justice, which become living concepts as they are applied to our lives and lived out. When we strive to do these things, they become alive just as the psalm is suggesting. This is the challenge that we are faced, to resolve issues, to be involved in negotiations, and to build relationships between friends and enemies using mercy, truth, justice, and peace. This seems to also be the conclusion of King Solomon, Yeshua the Messiah, and Paul according to the following Scriptures.<\/span><\/p>\n

      Mishley \/ Proverbs 25:21<\/span><\/p>\n

      25:21 If your enemy is hungry, give him food to eat; And if he is thirsty, give him water to drink; (NASB)<\/span><\/p>\n

      Matthew 5:44<\/span><\/p>\n

      5:44 But I say to you, love your enemies and pray for those who persecute you (NASB)<\/span><\/p>\n

      Luke 6:27-31<\/span><\/p>\n

      6:27 \u201cBut I say to you who hear, love your enemies, do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat you. 6:29 Whoever hits you on the cheek, offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. 6:30 Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. 6:31 Treat others the same way you want them to treat you. (NASB)<\/span><\/p>\n

      Romans 12:18-21<\/span><\/p>\n

      12:18 If possible, so far as it depends on you, be at peace with all men. 12:19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, \u2018Vengeance is Mine, I will repay,\u2019 says the Lord. 12:20 \u2018But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals on his head.\u2019 12:21 Do not be overcome by evil, but overcome evil with good. (NASB)<\/span><\/p>\n

      The declarations to be good to our enemies illustrates our calling as the children of God, which is to seek what is needed to establish relationships using Mercy, Truth, Righteousness, Justice, and Peace. These concepts become real and tangible as we apply them to our lives and as we seek the Lord God in heaven in the name of Yeshua the Messiah for help. The most important point is to be consistently seeking the Lord God in heaven for help. When men became enemies to the God of Israel, they also become enemies to one another, because of selfishness and pride. Our God however is for reconciliation, and therefore to stand in opposition to the Lord sets one upon the path of destruction of relationships that are supposed to be connected through Mercy, Truth, Righteousness, Justice, and Peace. The point and the purpose of <\/span>Romans 12:20<\/span> \u0395\u1f70\u03bd \u03bf\u1f56\u03bd \u03c0\u03b5\u03b9\u03bd\u1fb7\u2014\u03c8\u03ce\u03bc\u03b9\u03b6\u03b5\u2014\u03b1\u1f50\u03c4\u03bf\u1fe6 and from the LXX, <\/span>Mishley \/ Proverbs 25:21-22<\/span>, \u03b5\u1f70\u03bd \u03c0\u03b5\u03b9\u03bd\u1fb7\u2014\u03c4\u03c1\u03ad\u03c6\u03b5 [\u03c8\u03ce\u03bc\u03b9\u03b6\u03b5] \u03b1\u1f50\u03c4\u03bf\u1fe6, \u1f41 \u03b4\u1f72 \u039a\u03cd\u03c1\u03b9\u03bf\u03c2 \u0391\u039d\u03a4\u0391\u03a0\u039f\u0394\u03a9\u03a3\u0395\u0399 \u03c3\u03bf\u03b9 \u1f00\u03b3\u03b1\u03b8\u03ac, is that if a man is hungry, we are called to feed him, and the Lord will work in that man\u2019s life. This especially holds true for the bitter and violent enemy, where the Greek word \u03c8\u03ce\u03bc\u03b9\u03b6\u03b5, (to feed) illustrates these concepts of mercy, truth, justice, and peace, will facilitate the power of God causing the enemy to repent and be delivered from his sinful ways. Therefore, the purpose of our calling to build relationships in Mercy, Truth, Righteousness, Justice, and Peace, is designed to lead others to repentance and to seek the Lord God of Israel for these very things. <\/span><\/p>\n

      The psalm concludes saying, <\/span>\u05d9\u05d2 \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 \u05db\u05bc\u05b7\u05ea\u05bc\u05b8\u05de\u05b8\u05e8 \u05d9\u05b4\u05e4\u05b0\u05e8\u05b8\u05d7 \u05db\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05d6 \u05d1\u05bc\u05b7\u05dc\u05bc\u05b0\u05d1\u05b8\u05e0\u05d5\u05b9\u05df \u05d9\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b6\u05d4: \u05d9\u05d3 \u05e9\u05c1\u05b0\u05ea\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd \u05d1\u05bc\u05b0\u05d1\u05b5\u05d9\u05ea \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05d7\u05b7\u05e6\u05b0\u05e8\u05d5\u05b9\u05ea \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d9\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d7\u05d5\u05bc: \u05d8\u05d5 \u05e2\u05d5\u05b9\u05d3 \u05d9\u05b0\u05e0\u05d5\u05bc\u05d1\u05d5\u05bc\u05df \u05d1\u05bc\u05b0\u05e9\u05b5\u05b9\u05d9\u05d1\u05b8\u05d4 \u05d3\u05bc\u05b0\u05e9\u05c1\u05b5\u05e0\u05b4\u05d9\u05dd \u05d5\u05b0\u05e8\u05b7\u05e2\u05b2\u05e0\u05b7\u05e0\u05bc\u05b4\u05d9\u05dd \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc: \u05d8\u05d6 \u05dc\u05b0\u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3 \u05db\u05bc\u05b4\u05d9-\u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b0\u05dc\u05b9\u05d0-\u05e2\u05b7 \u05b0\u05dc\u05b8\u05ea\u05b8\u05d4 [\u05e2\u05b7\u05d5\u05b0\u05dc\u05b8\u05ea\u05b8\u05d4] \u05d1\u05bc\u05d5\u05b9:<\/span> 92:12 The righteous man will flourish like the palm tree, He will grow like a cedar in Lebanon. 92:13 Planted in the house of the Lord, They will flourish in the courts of our God. 92:14 They will still yield fruit in old age; They shall be full of sap and very green, 92:15 To declare that the Lord is upright; He is my rock, and there is no unrighteousness in Him. (NASB)<\/span> The righteous man is able to recognize the glory of God and how He has worked in his life! What does it mean to be righteous? The definition of righteous as an adjective is to describe a person\u2019s conduct, whether morally right or justifiable or virtuous. Synonyms are <\/span>\u201cgood, virtuous, upright, upstanding, or decent.\u201d<\/span> Therefore, righteousness is the description of <\/span>\u201cbehavior that is morally justifiable or right.\u201d<\/span> Such behavior is characterized by accepted standards of morality, justice, virtue, or uprightness according to God\u2019s Word. The Torah\u2019s standard of human righteousness is paralleled to God\u2019s character and constitute the measuring line by which the Lord measures human righteousness. Coupled with these things is a person having the right intent to do a good deed. The question then is are non-believers able to do good in the sense of choosing to perform a good deed (maasim tovim) from a good intent? The Scriptures speak of humanities inability to do anything good:<\/span><\/p>\n

      Bereshit \/ Genesis 6:5 <\/span><\/p>\n

      6:5 The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. (ESV)<\/span><\/p>\n

      Isaiah 64:6 <\/span><\/p>\n

      64:6 We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away. (ESV)<\/span><\/p>\n

      Romans 3:11-12 <\/span><\/p>\n

      3:11 None is righteous, no, not one; no one understands; no one seeks for God. 3:12 All have turned aside; together they have become worthless; no one does good, not even one. (ESV)<\/span><\/p>\n

      Granted, the reference to <\/span>Bereshit \/ Genesis 6:5<\/span> was for a particular state of the earth at a specific point in time, but it offers the illustration of the intent of the heart of man if left to itself. The point of these Scriptures is that there are a lot of people (non-believers) who are capable of doing good, but there is something missing, the theme that seems to come out from the Tanach and the Apostolic Writings is that without the Lord, nobody has the capacity to do what is truly good. Yeshua stated the following when he was called good.<\/span><\/p>\n

      Luke 18:19 <\/span><\/p>\n

      18:19 \u201cWhy do you call me good?\u201d Jesus answered. \u201cNo one is good–except God alone. (NIV)<\/span><\/p>\n

      It seems Yeshua is using the word <\/span>\u201cgood\u201d<\/span> to describe the intrinsic perfection of God\u2019s nature to always do what is right and good. The only way for the individual person to be considered good in this sense is to become <\/span>\u201cpartakers of the divine nature\u201d<\/span> as Peter says in <\/span>2 Peter 1:4<\/span> which occurs by faith in the Messiah with the Lord\u2019s help.<\/span><\/p>\n

      2 Peter 1:1-9<\/span><\/p>\n

      1:1 Simon Peter, a bond-servant and apostle of Jesus Christ, To those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ: 1:2 Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; 1:3 seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. 1:4 For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust. 1:5 Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, 1:6 and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness, 1:7 and in your godliness, brotherly kindness, and in your brotherly kindness, love. 1:8 For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. 1:9 For he who lacks these qualities is blind or short-sighted, having forgotten his purification from his former sins. (NASB)<\/span><\/p>\n

      Notice how Peter is bringing all of these concepts together, righteousness, knowing God, godliness, escaping corruption, and partaking in the divine nature, which leads to self control, perseverance, kindness and the fruit of the spirit. This partaking in the divine nature is achieved by faith in the Messiah Yeshua, and is paralleled to morality and doing what is good, being considered righteous before the God of Israel, and by taking on and performing the mitzvot in the Torah. The coupling of all these things together illustrate for us that <\/span>\u201cgoodness\u201d<\/span> in the sight of God is very different from <\/span>\u201cgood\u201d<\/span> in the sight of men. For example, donating a specified amount of money for a specific cause might be a good action in men\u2019s sight, but the Lord God judges motives, and only He can tell if such an action is really good. Thus, our reason for serving the Lord should be motived out of our love for Him and our desire to draw near, to seek Him and His ways. This is why the psalmist writes saying, <\/span>\u05d9\u05d2 \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 \u05db\u05bc\u05b7\u05ea\u05bc\u05b8\u05de\u05b8\u05e8 \u05d9\u05b4\u05e4\u05b0\u05e8\u05b8\u05d7 \u05db\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05d6 \u05d1\u05bc\u05b7\u05dc\u05bc\u05b0\u05d1\u05b8\u05e0\u05d5\u05b9\u05df \u05d9\u05b4\u05e9\u05b0\u05b9\u05d2\u05bc\u05b6\u05d4: \u05d9\u05d3 \u05e9\u05c1\u05b0\u05ea\u05d5\u05bc\u05dc\u05b4\u05d9\u05dd \u05d1\u05bc\u05b0\u05d1\u05b5\u05d9\u05ea \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05d7\u05b7\u05e6\u05b0\u05e8\u05d5\u05b9\u05ea \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d9\u05b7\u05e4\u05b0\u05e8\u05b4\u05d9\u05d7\u05d5\u05bc: \u05d8\u05d5 \u05e2\u05d5\u05b9\u05d3 \u05d9\u05b0\u05e0\u05d5\u05bc\u05d1\u05d5\u05bc\u05df \u05d1\u05bc\u05b0\u05e9\u05b5\u05b9\u05d9\u05d1\u05b8\u05d4 \u05d3\u05bc\u05b0\u05e9\u05c1\u05b5\u05e0\u05b4\u05d9\u05dd \u05d5\u05b0\u05e8\u05b7\u05e2\u05b2\u05e0\u05b7\u05e0\u05bc\u05b4\u05d9\u05dd \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc: \u05d8\u05d6 \u05dc\u05b0\u05d4\u05b7\u05d2\u05bc\u05b4\u05d9\u05d3 \u05db\u05bc\u05b4\u05d9-\u05d9\u05b8\u05e9\u05c1\u05b8\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e6\u05d5\u05bc\u05e8\u05b4\u05d9 \u05d5\u05b0\u05dc\u05b9\u05d0-\u05e2\u05b7 \u05b0\u05dc\u05b8\u05ea\u05b8\u05d4 [\u05e2\u05b7\u05d5\u05b0\u05dc\u05b8\u05ea\u05b8\u05d4] \u05d1\u05bc\u05d5\u05b9:<\/span> 92:12 The righteous man will flourish like the palm tree, He will grow like a cedar in Lebanon. 92:13 Planted in the house of the Lord, They will flourish in the courts of our God. 92:14 They will still yield fruit in old age; They shall be full of sap and very green, 92:15 To declare that the Lord is upright; He is my rock, and there is no unrighteousness in Him. (NASB)<\/span> He speaks of being planted in the house of the Lord and flourishing in the courts of the God of Israel. This draws us to the context of what we have been discussing regarding righteousness before the Lord, and having the correct motivation. Such a person will yield fruit because the Lord has worked a miracle in his or her life. And because we seek the Lord, to know Him, and His Messiah Yeshua, we are able to say as the psalmist says, <\/span>92:15 To declare that the Lord is upright; He is my rock, and there is no unrighteousness in Him. (NASB)<\/span> Let\u2019s Pray!<\/span><\/p>\n

      Rabbinic Commentary<\/span><\/p>\n

      The Rabbinic Commentary (Midrash) on <\/span>Tehillim \/ Psalms 92 <\/span>has 14 parts. Reading through the Midrash we will be looking at Part 1, 4, 6, 7, and 14. Let\u2019s begin by outlining <\/span>Midrash Tehillim Chapter 92, Parts 1, 4, 6, 7, and 14.<\/span><\/p>\n

      Outline of Midrash Tehillim \/ Psalms, Chapter 92, Part 1, 4, 6, 7, and 14<\/span><\/p>\n

      Part 1<\/span><\/p>\n

        \n
      • The Midrash introduces the Psalm with the \u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span> (Dibur Hamathil) saying, \u201cA Psalm, a song, For the Shabbat day (Tehillim \/ Psalms 92:1).\u201d<\/span><\/li>\n
      • The \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta) the homiletic introduction to the midrash states, \u201cRabbi Isaac asked, In the verse, See, for that the Lord has given you the Shabbat, therefore He gives you on the sixth day the bread of two days (Shemot \/ Exodus 16:29)<\/span>\u201d<\/span><\/li>\n
      • The \u05de\u05e9\u05dc<\/span> (mashal) \u201cthe parable,\u201d<\/span> goes on to explain the \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta), the rabbis speak of everything that is related to the Shabbat is doubled.<\/li>\n
      • The \u05e0\u05de\u05e9\u05dc<\/span> (Nimshal) \u201cexpansion on the parable\u201d <\/span>expands upon the \u05de\u05e9\u05dc<\/span> (mashal), the rabbis conclude that a man\u2019s reward for honoring the shabbat is doubled.<\/li>\n
      • The Concluding phrase says, \u201cThe Shabbat Psalm is also double, for it is said, A Psalm is also double, for it is said, A Psalm, a song. For the Shabbat day (Tehillim \/ Psalms 92:1).\u201d<\/span><\/li>\n<\/ul>\n

        Part 4<\/span><\/p>\n

          \n
        • The Midrash introduces the Psalm with the \u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span> (Dibur Hamathil) saying, \u201cIn a different comment on A Psalm, a song.\u201d<\/span><\/li>\n
        • The \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta) the homiletic introduction to the midrash states, \u201cFor the Shabbat day, Rabbi Levi said in the name of Rabbi Zimra, For the Shabbat day, that is, for the day which the darkness did not attend.<\/span>\u201d<\/span><\/li>\n
        • The \u05de\u05e9\u05dc<\/span> (mashal) \u201cthe parable,\u201d<\/span> goes on to explain the \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta), the rabbis speak of the power of the Sabbath light.<\/li>\n
        • The \u05e0\u05de\u05e9\u05dc<\/span> (Nimshal) \u201cexpansion on the parable\u201d <\/span>expands upon the \u05de\u05e9\u05dc<\/span> (mashal), the rabbis expand upon the mashal speaking of Adam needing to find two stones which are related to death.<\/li>\n
        • The Concluding phrase says, \u201cRabbi Huna taught in the name of Rabbi Abbahu who taught in the name of Rabbi Johanan, On the Day of Atonement also we say the Havdalah, because on this day the fire on the altar used to be extinguished, and a new fire kindled.\u201d<\/span><\/li>\n<\/ul>\n

          Part 6<\/span><\/p>\n

            \n
          • The Midrash introduces the Psalm with the \u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span> (Dibur Hamathil) saying, \u201cAdam was driven out, and he went forth out of the Garden of Eden and abode on Mount Moriah, for the gates of the Garden of Eden are closed by Mount Moriah.\u201d<\/span><\/li>\n
          • The \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta) the homiletic introduction to the midrash states, \u201cGod had taken Adam from there, He returned him, returned him to the place from where he had been taken.<\/span>\u201d<\/span><\/li>\n
          • The \u05de\u05e9\u05dc<\/span> (mashal) \u201cthe parable,\u201d<\/span> goes on to explain the \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta), the rabbis speak of Adam and mount Moriah.<\/li>\n
          • The \u05e0\u05de\u05e9\u05dc<\/span> (Nimshal) \u201cexpansion on the parable\u201d <\/span>expands upon the \u05de\u05e9\u05dc<\/span> (mashal), making a connection between mount Moriah and the Garden of Eden.<\/li>\n
          • The Concluding phrase says, \u201cRabbi Eliezer taught, The Holy One blessed be He, for the sake of decency made garments for Adam and for his helpmate out of the skin which the serpent shed, as is said, And the Lord God made for Adam and for his wife garments of skins, and clothed them (Bereshit \/ Genesis 3:21).\u201d<\/span><\/li>\n<\/ul>\n

            Part 7<\/span><\/p>\n

              \n
            • The Midrash introduces the Psalm with the \u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span> (Dibur Hamathil) saying, \u201cIt is a good thing to confess unto the Lord (Tehillim \/ Psalms 92:2).\u201d<\/span><\/li>\n
            • The \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta) the homiletic introduction to the midrash states, \u201cAdam said this. He meant, Through me all the generations will learn that when a man confesses his sins and forsakes them, he will be saved from the punishment of Gehenna.<\/span>\u201d<\/span><\/li>\n
            • The \u05de\u05e9\u05dc<\/span> (mashal) \u201cthe parable,\u201d<\/span> goes on to explain the \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta), the rabbis discuss this world and the world to come.<\/li>\n
            • The \u05e0\u05de\u05e9\u05dc<\/span> (Nimshal) \u201cexpansion on the parable\u201d <\/span>expands upon the \u05de\u05e9\u05dc<\/span> (mashal), saying faithfulness and lovingkindness belong to those in the world to come.<\/li>\n
            • The Concluding phrase says, \u201cThe Holy One blessed be He, said, I desire from Israel not music of the harp but the solemn utterance of their mouth, as is said For Me a solemn sound, more than a harp (Tehillim \/ Psalms 92:4).\u201d<\/span><\/li>\n<\/ul>\n

              Part 14<\/span><\/p>\n

                \n
              • The Midrash introduces the Psalm with the \u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span> (Dibur Hamathil) saying, \u201cTo declare that the Lord is upright, my Rock, in whom there is no unrighteousness (Tehillim \/ Psalms 92:16).\u201d<\/span><\/li>\n
              • The \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta) the homiletic introduction to the midrash states, \u201cThey asked Moshe, Who prevented you from entering the Land of Israel?<\/span>\u201d<\/span><\/li>\n
              • The \u05de\u05e9\u05dc<\/span> (mashal) \u201cthe parable,\u201d<\/span> goes on to explain the \u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta), the rabbis discuss the idea the Lord justifying the wicked.<\/li>\n
              • The \u05e0\u05de\u05e9\u05dc<\/span> (Nimshal) \u201cexpansion on the parable\u201d <\/span>expands upon the \u05de\u05e9\u05dc<\/span> (mashal), reasoning how it appears the wicked are justified.<\/li>\n
              • The Concluding phrase says, \u201c Thus, you say, The Lord is upright, my Rock, in whom there is no unrighteousness, and I the Lord say, the remnant of Israel will not do inquity, nor speak lies, neither will a deceitful tongue be found in their mouth (Zephaniah 3:13).\u201d<\/span><\/li>\n<\/ul>\n

                Midrash Tehillim 92, Part 1 opens with the Dibur Hamathil (<\/span>\u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span>) saying, <\/span>\u201cA Psalm, a song, For the Shabbat day (Tehillim \/ Psalms 92:1).\u201d<\/span> The homiletic introduction to the midrash states, <\/span>\u201cRabbi Isaac asked, In the verse, See, for that the Lord has given you the Shabbat, therefore He gives you on the sixth day the bread of two days (Shemot \/ Exodus 16:29)\u201d<\/span> The entire midrash states the following:<\/span><\/p>\n\n\n\n<\/colgroup>\n\n\n
                \n

                \u05de\u05d3\u05e8\u05e9 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e6\u05d1 \u05e1\u05d9\u05de\u05df \u05d0<\/span><\/p>\n

                \u05d0 \u05de\u05d6\u05de\u05d5\u05e8 \u05e9\u05d9\u05e8 \u05dc\u05d9\u05d5\u05dd \u05d4\u05e9\u05d1\u05ea. \u05d0\u05de\u05e8 \u05e8\u05f3 \u05d9\u05e6\u05d7\u05e7 \u05e8\u05d0\u05d5 \u05db\u05d9 \u05d4\u05f3 \u05e0\u05ea\u05df \u05dc\u05db\u05dd (\u05d0\u05ea) \u05d4\u05e9\u05d1\u05ea (\u05e9\u05de\u05d5\u05ea \u05d8\u05d6 \u05db\u05d8), \u05de\u05d4\u05d5 \u05e8\u05d0\u05d5, \u05d0\u05de\u05e8 \u05e8\u05f3 \u05d9\u05d5\u05e1\u05d9 \u05de\u05e8\u05d2\u05e0\u05d9\u05ea\u05d0 \u05d3\u05d9\u05d4\u05d9\u05d1\u05ea \u05dc\u05db\u05d5\u05df, \u05db\u05dc \u05e2\u05d9\u05e1\u05e7\u05d0 \u05d3\u05e9\u05d1\u05ea \u05db\u05e4\u05d5\u05dc, \u05dc\u05d7\u05dd \u05de\u05e9\u05e0\u05d4 \u05e9\u05e0\u05d9 \u05d4\u05e2\u05d5\u05de\u05e8 \u05dc\u05d0\u05d7\u05d3 (\u05e9\u05dd \u05e9\u05dd \u05e9\u05de\u05d5\u05ea \u05d8\u05f4\u05d6 \u05db\u05d1), \u05e7\u05e8\u05d1\u05e0\u05d4 \u05db\u05e4\u05d5\u05dc, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d5\u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05d1\u05ea \u05e9\u05e0\u05d9 \u05db\u05d1\u05e9\u05d9\u05dd (\u05d1\u05de\u05d3\u05d1\u05e8 \u05db\u05d7 \u05d8), \u05e2\u05d5\u05e0\u05e9\u05d4 \u05db\u05e4\u05d5\u05dc, \u05e9\u05e0\u05d0\u05de\u05e8 \u05de\u05d7\u05dc\u05dc\u05d9\u05d4 \u05de\u05d5\u05ea \u05d9\u05d5\u05de\u05ea (\u05e9\u05de\u05d5\u05ea \u05dc\u05d0 \u05d9\u05d3), \u05e9\u05db\u05e8\u05d4 \u05db\u05e4\u05d5\u05dc, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d5\u05e7\u05e8\u05d0\u05ea \u05dc\u05e9\u05d1\u05ea \u05e2\u05d5\u05e0\u05d2 (\u05d5\u05dc\u05e7\u05d3\u05d5\u05e9) [\u05dc\u05e7\u05d3\u05d5\u05e9] \u05d4\u05f3 \u05de\u05db\u05d5\u05d1\u05d3 (\u05d9\u05e9\u05e2\u05d9\u05d4 \u05e0\u05d7 \u05d9\u05d2), \u05d0\u05d6\u05d4\u05e8\u05d5\u05ea\u05d9\u05d4 \u05db\u05e4\u05d5\u05dc\u05d5\u05ea, \u05d6\u05db\u05d5\u05e8 \u05d5\u05e9\u05de\u05d5\u05e8, \u05de\u05d6\u05de\u05d5\u05e8 \u05db\u05e4\u05d5\u05dc, \u05de\u05d6\u05de\u05d5\u05e8 \u05e9\u05d9\u05e8 \u05dc\u05d9\u05d5\u05dd \u05d4\u05e9\u05d1\u05ea. <\/span><\/p>\n<\/td>\n

                		\n

                Midrash Tehillim 92, Part 1<\/span><\/p>\n

                1. A Psalm, a song, For the Shabbat day (Tehillim \/ Psalms 92:1). Rabbi Isaac asked, In the verse, See, for that the Lord has given you the Shabbat, therefore He gives you on the sixth day the bread of two days (Shemot \/ Exodus 16:29), what is implied by the word See? Rabbi Jose answered that God meant, See the pearl that I have given you! Everything which has to do with the Shabbat is double, viz, And it came to pass, that on the sixth day they gathered twice as much bread, two omers for each man (Shemot \/ Exodus 16:22). The Shabbat offering is double, as is said, And on the Shabbat day two male lambs of the first year, and two tenths parts of the ephah of fine flour (Bamidbar \/ Numbers 28:9). Punishment for its profanation is double, as is said Every one that profanes it will in dying be put to death (Shemot \/ Exodus 31:14). Reward for honoring it is double, as is said, If you call the Shabbat a delight and honor it, then I will cause you to ride upon the high places of the earth, and I will feed you with the heritage of Jacob your father (Isaiah 58:13-14). Admonitions concerning it are double, for it is said, Observe the Shabbat day to keep it holy (Devarim \/ Deuteronomy 5:12). The Shabbat Psalm is also double, for it is said, A Psalm is also double, for it is said, A Psalm, a song. For the Shabbat day (Tehillim \/ Psalms 92:1).<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                The rabbis focus upon <\/span>Shemot \/ Exodus 16:29<\/span>, <\/span>\u05db\u05d8 \u05e8\u05b0\u05d0\u05d5\u05bc \u05db\u05bc\u05b4\u05d9-\u05d9\u05b0\u05d4\u05d5\u05b9\u05b8\u05d4 \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b8\u05db\u05b6\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05e2\u05b7\u05dc-\u05db\u05bc\u05b5\u05df \u05d4\u05d5\u05bc\u05d0 \u05e0\u05b9\u05ea\u05b5\u05df \u05dc\u05b8\u05db\u05b6\u05dd \u05d1\u05bc\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b4\u05e9\u05bc\u05c1\u05b4\u05d9 \u05dc\u05b6\u05d7\u05b6\u05dd \u05d9\u05d5\u05b9\u05de\u05b8\u05d9\u05b4\u05dd \u05e9\u05c1\u05b0\u05d1\u05d5\u05bc | \u05d0\u05b4\u05d9\u05e9\u05c1 \u05ea\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b8\u05d9\u05d5 \u05d0\u05b7\u05dc-\u05d9\u05b5\u05e6\u05b5\u05d0 \u05d0\u05b4\u05d9\u05e9\u05c1 \u05de\u05b4\u05de\u05bc\u05b0\u05e7\u05b9\u05de\u05d5\u05b9 \u05d1\u05bc\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9:<\/span> 16:29 \u2018See, the Lord has given you the sabbath; therefore He gives you bread for two days on the sixth day. Remain every man in his place; let no man go out of his place on the seventh day.\u2019 (NASB)<\/span> and the first word in the verse <\/span>\u05e8\u05b0\u05d0\u05d5\u05bc<\/span> (See) asking what it is the Lord is saying here in the word <\/span>\u201cSee?\u201d<\/span> The conclusion is that the Lord divided the sixth day into two for the purpose of being able to provide for the Shabbat so that one does not need to work on the Shabbat. e.g. the Lord doubled the amount of manna given to the people on Friday so they had enough for the Shabbat. In addition, according to <\/span>Bamidbar \/ Numbers 28:9<\/span>, the Shabbat offering is doubled as well, <\/span>\u05d8 \u05d5\u05bc\u05d1\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05e9\u05c1\u05b0\u05e0\u05b5\u05d9-\u05db\u05b0\u05d1\u05b8\u05e9\u05b4\u05b9\u05d9\u05dd \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9-\u05e9\u05c1\u05b8\u05e0\u05b8\u05d4 \u05ea\u05bc\u05b0\u05de\u05b4\u05d9\u05de\u05b4\u05dd \u05d5\u05bc\u05e9\u05c1\u05b0\u05e0\u05b5\u05d9 \u05e2\u05b6\u05e9\u05b0\u05b9\u05e8\u05b9\u05e0\u05b4\u05d9\u05dd \u05e1\u05b9\u05dc\u05b6\u05ea \u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4 \u05d1\u05bc\u05b0\u05dc\u05d5\u05bc\u05dc\u05b8\u05d4 \u05d1\u05b7\u05e9\u05bc\u05c1\u05b6\u05de\u05b6\u05df \u05d5\u05b0\u05e0\u05b4\u05e1\u05b0\u05db\u05bc\u05d5\u05b9:<\/span> 28:9 \u2018Then on the sabbath day two male lambs one year old without defect, and two-tenths of an ephah of fine flour mixed with oil as a grain offering, and its drink offering: (NASB)<\/span> This doubling is also applied to the profanation of the Shabbat as requiring a doubling of the punishment (X2). The doubling language may be a way of emphasizing the importance of the Sabbath rest, to draw near to the Lord God in heaven and to work on building family relationships. This doubling language also reminds us of the Torah references to Shabbat Shabbaton (<\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span>). There are two types of days that are called Shabbat Shabbaton (<\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span>), Yom Kippur and the weekly Shabbat. This unique title is given to these days but not to the other holidays. The words Shabbat Shabbaton (<\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span>) appear in connection to the Shabbat according to <\/span>Shemot \/ Exodus 31:15 and 35:2, and Vayikra \/ Leviticus 23:2-3<\/span> (<\/span>Shemot \/ Exodus 16:23<\/span>). In relation to Yom Kippur (<\/span>Vayikra \/ Leviticus 16:31 and 23:2<\/span>).<\/span><\/p>\n

                The Shabbat<\/span><\/p>\n

                \u05e1\u05e4\u05e8 \u05e9\u05de\u05d5\u05ea \u05e4\u05e8\u05e7 \u05dc\u05d0<\/span><\/p>\n

                \u05d8\u05d5 \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05d9\u05b5\u05e2\u05b8\u05e9\u05b6\u05b9\u05d4 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 <\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span> \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05dc\u05b7\u05d9\u05d4\u05d5\u05b9\u05b8\u05d4 \u05db\u05bc\u05b8\u05dc-\u05d4\u05b8\u05e2\u05b9\u05e9\u05b6\u05b9\u05d4 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05de\u05d5\u05b9\u05ea \u05d9\u05d5\u05bc\u05de\u05b8\u05ea:<\/span><\/p>\n

                \u05e1\u05e4\u05e8 \u05e9\u05de\u05d5\u05ea \u05e4\u05e8\u05e7 \u05dc\u05d4<\/span><\/p>\n

                \u05d1 \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05ea\u05bc\u05b5\u05e2\u05b8\u05e9\u05b6\u05b9\u05d4 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05dc\u05b8\u05db\u05b6\u05dd \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 <\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span> \u05dc\u05b7\u05d9\u05d4\u05d5\u05b9\u05b8\u05d4 \u05db\u05bc\u05b8\u05dc-\u05d4\u05b8\u05e2\u05b9\u05e9\u05b6\u05b9\u05d4 \u05d1\u05d5\u05b9 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d9\u05d5\u05bc\u05de\u05b8\u05ea:<\/span><\/p>\n

                \u05e1\u05e4\u05e8 \u05d5\u05d9\u05e7\u05e8\u05d0 \u05e4\u05e8\u05e7 \u05db\u05d2<\/span><\/p>\n

                \u05d1 \u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d0\u05b6\u05dc-\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05b9\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8 \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd \u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05b5\u05d9 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05ea\u05bc\u05b4\u05e7\u05b0\u05e8\u05b0\u05d0\u05d5\u05bc \u05d0\u05b9\u05ea\u05b8\u05dd \u05de\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0\u05b5\u05d9 \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d4\u05b5\u05dd \u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05b8\u05d9: \u05d2 \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05ea\u05bc\u05b5\u05e2\u05b8\u05e9\u05b6\u05b9\u05d4 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 <\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span> \u05de\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0-\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05db\u05bc\u05b8\u05dc-\u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05dc\u05b9\u05d0 \u05ea\u05b7\u05e2\u05b2\u05e9\u05b9\u05d5\u05bc \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05d4\u05b4\u05d5\u05d0 \u05dc\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05db\u05b9\u05dc \u05de\u05d5\u05b9\u05e9\u05c1\u05b0\u05d1\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd: <\/span><\/p>\n

                Yom Kippur<\/span><\/p>\n

                \u05e1\u05e4\u05e8 \u05d5\u05d9\u05e7\u05e8\u05d0 \u05e4\u05e8\u05e7 \u05d8\u05d6<\/span><\/p>\n

                \u05dc\u05d0 <\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span> \u05d4\u05b4\u05d9\u05d0 \u05dc\u05b8\u05db\u05b6\u05dd \u05d5\u05b0\u05e2\u05b4\u05e0\u05bc\u05b4\u05d9\u05ea\u05b6\u05dd \u05d0\u05b6\u05ea-\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05d7\u05bb\u05e7\u05bc\u05b7\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd:<\/span><\/p>\n

                \u05e1\u05e4\u05e8 \u05d5\u05d9\u05e7\u05e8\u05d0 \u05e4\u05e8\u05e7 \u05db\u05d2<\/span><\/p>\n

                \u05d1 \u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d0\u05b6\u05dc-\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05b9\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8 \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd \u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05b5\u05d9 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05ea\u05bc\u05b4\u05e7\u05b0\u05e8\u05b0\u05d0\u05d5\u05bc \u05d0\u05b9\u05ea\u05b8\u05dd \u05de\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0\u05b5\u05d9 \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d4\u05b5\u05dd \u05de\u05d5\u05b9\u05e2\u05b2\u05d3\u05b8\u05d9: \u05d2 \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05ea\u05bc\u05b5\u05e2\u05b8\u05e9\u05b6\u05b9\u05d4 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 <\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span> \u05de\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0-\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05db\u05bc\u05b8\u05dc-\u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05dc\u05b9\u05d0 \u05ea\u05b7\u05e2\u05b2\u05e9\u05b9\u05d5\u05bc \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05d4\u05b4\u05d5\u05d0 \u05dc\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05db\u05b9\u05dc \u05de\u05d5\u05b9\u05e9\u05c1\u05b0\u05d1\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd:<\/span><\/p>\n

                The question the rabbis have concerning the meaning of the phrase <\/span>\u201cShabbat Shabbaton\u201d<\/span> (<\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span>) is whether this is an adjective modifying the word Shabbat, or does it function as a noun on its own? (See <\/span>Rambam on Vayikra \/ Leviticus 23:24<\/span>). Does the word Shabbaton detract from the word that it modifies? It is interesting to note that the Medieval and Modern commentaries, maintain different understandings of the term <\/span>\u201cShabbat Shabbaton.\u201d <\/span> Ibn Ezra on Vayikra \/ Leviticus 16:31<\/span> states that both words are nouns whose placement is interchangeable. Shabbat Shabbaton (<\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span>) is the same as <\/span>\u201cShabbaton Shabbat.\u201d<\/span> Elsewhere (<\/span>Shemot \/ Exodus 16:23, peirush katzar<\/span>), Ibn Ezra explains that the suffix <\/span>Shabbat-\u201con\u201d<\/span> as being possessive. Therefore, the word Shabbaton means <\/span>\u201cyour Shabbat.\u201d<\/span> However, it is more easily understood as Shabbaton to be an adjective which modifies the word Shabbat. Another way to understand the doubling of the word is that of emphasis. The Hebrew language uses the repetition of words as a form of emphasis. For example, in <\/span>Devarim \/ Deuteronomy 31:18<\/span>, <\/span>\u05d9\u05d7 \u05d5\u05b0\u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d4\u05b7\u05e1\u05b0\u05ea\u05bc\u05b5\u05e8 \u05d0\u05b7\u05e1\u05b0\u05ea\u05bc\u05b4\u05d9\u05e8 \u05e4\u05bc\u05b8\u05e0\u05b7\u05d9 \u05d1\u05bc\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05d4\u05d5\u05bc\u05d0 \u05e2\u05b7\u05dc \u05db\u05bc\u05b8\u05dc-\u05d4\u05b8\u05e8\u05b8\u05e2\u05b8\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e2\u05b8\u05e9\u05b8\u05b9\u05d4 \u05db\u05bc\u05b4\u05d9 \u05e4\u05b8\u05e0\u05b8\u05d4 \u05d0\u05b6\u05dc-\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd:<\/span> 31:18 \u2018But I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods. (NASB)<\/span> The words \u201cKhasteir astir\u201d (<\/span>\u05d4\u05b7\u05e1\u05b0\u05ea\u05bc\u05b5\u05e8 \u05d0\u05b7\u05e1\u05b0\u05ea\u05bc\u05b4\u05d9\u05e8<\/span>) are translated as <\/span>\u201cI will surely hide.\u201d<\/span> The second appearance of the word, even in a slightly different form, serves to emphasize the previous word. That is how Ibn Ezra understands Shabbaton in our context, it repeats and thereby emphasizes the rest as if to say <\/span>\u201cYou must surely rest.\u201d<\/span> A halakhic reading of the phrase is slightly different with regard to the other holidays, for example, work related to cooking is permitted. Shabbat Shabbaton (<\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span>) teaches us that the rest on Shabbat and Yom Kippur is complete, with no exceptions. <\/span>Rashi on Shemot \/ Exodus 31:15<\/span> calls Shabbat Shabbaton a <\/span>\u201crestful rest (margo\u2019a),\u201d<\/span> which Rabbi Menachem Kasher (<\/span>Torah Shelemah, Shemot \/ Exodus 31:81<\/span>) states that the repetition simply repeats the wording. Rather than emphasizing the word, the meaning of the doubling is that resting from work is without exception. In this reading, <\/span>\u201cShabbaton\u201d<\/span> may be an adjective, describing the rest as restful, <\/span>\u201cYou will have a restful rest,\u201d<\/span> as opposed to the more active rest on other holidays. On the other hand, Rabbi Sa\u2019adia Gaon, quoted by Ibn Ezra (<\/span>Shemot \/ Exodus 16:23, <\/span>peirush katzar), takes the opposite approach saying that Shabbaton is written to limit the Shabbat, a term that somehow diminishes the requirement of the Shabbat. Radak (<\/span>Tehillim \/ Psalms 17:8<\/span>) also adopts this approach, as does the Netziv (<\/span>Chavos Yair 1 #12<\/span>). In his Ha\u2019amek Davar (<\/span>Shemot \/ Exodus 31:15, Vayikra \/ Leviticus 23:32<\/span>), the Netziv explains that the extra word Shabbaton teaches some limiting aspect about the day. It is less than a complete Shabbat because of the Shabbaton modifier. The easiest way to take this phrase, Shabbat Shabbaton (<\/span>\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df<\/span>), is that the doubling is meant for emphasis to strengthen the reference and importance of the Shabbat. Note the English translations on this phrase (taken from www.biblehub.com):<\/span><\/p>\n

                JPS, RSV, NKJV \u2013 \u201ca sabbath of solemn rest\u201d<\/span><\/p>\n

                KJV, NIV \u2013 \u201ca sabbath of rest\u201d<\/span><\/p>\n

                Net Bible, NJPS \u2013 \u201ca sabbath of complete rest\u201d<\/span><\/p>\n

                Living Torah \u2013 \u201ca sabbath of sabbaths\u201d<\/span><\/p>\n

                The Targum Onkelos chooses to render the term literally, essentially without explanatory translation. The general consensus is the word Shabbaton maintains rest. Midrash Tehillim 92, Part 1 concludes saying, <\/span>\u201cReward for honoring it is double, as is said, If you call the Shabbat a delight and honor it, then I will cause you to ride upon the high places of the earth, and I will feed you with the heritage of Jacob your father (Isaiah 58:13-14). Admonitions concerning it are double, for it is said, Observe the Shabbat day to keep it holy (Devarim \/ Deuteronomy 5:12). The Shabbat Psalm is also double, for it is said, A Psalm is also double, for it is said, A Psalm, a song. For the Shabbat day (Tehillim \/ Psalms 92:1).\u201d<\/span> The repeating of the word Shabbat Shabbaton suggests emphasis on the importance of taking time to rest, to spend time with the Lord and with our families. Isaiah says that honoring the Shabbat will cause us to be raised up to the high places of the earth, the Lord will set us above the rest. In the mitzvah found in the opening verses in Parashat Kedoshim, on honoring mother and father an the Shabbat, Rashi, Ein Yaakov, and the Mishnah Keritot 6:9, speak of the significance of the Shabbat as honoring God in heaven, and is paralleled to honoring our mother and father on earth. Notice how contained in the mitzvah on the Shabbat all of these concepts are brought together which do set us apart from the rest of the world, and that is the significance of the Sabbath Rest.<\/span><\/p>\n

                Midrash Tehillim 92, Part 4 opens with the Dibur Hamatil (<\/span>\u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span>) saying, <\/span>\u201cIn a different comment on A Psalm, a song.\u201d<\/span> The <\/span>\u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta) the homiletic introduction to the midrash states, <\/span>\u201cFor the Shabbat day, Rabbi Levi said in the name of Rabbi Zimra, For the Shabbat day, that is, for the day which the darkness did not attend.\u201d<\/span> According to the rabbis, on the Shabbat, there was no darkness. <\/span><\/p>\n

                The entire Midrash states the following:<\/span><\/p>\n\n\n\n<\/colgroup>\n\n\n
                \n

                \u05de\u05d3\u05e8\u05e9 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e6\u05d1 \u05e1\u05d9\u05de\u05df \u05d3<\/span><\/p>\n

                \u05d3 \u05d3\u05d1\u05e8 \u05d0\u05d7\u05e8 [\u05de\u05d6\u05de\u05d5\u05e8 \u05e9\u05d9\u05e8 \u05dc\u05d9\u05d5\u05dd \u05d4\u05e9\u05d1\u05ea]. \u05d0\u05de\u05e8 \u05e8\u05f3 \u05dc\u05d5\u05d9 \u05d1\u05e9\u05dd \u05e8\u05f3 \u05d6\u05d9\u05de\u05e8\u05d0 \u05dc\u05d9\u05d5\u05dd \u05d4\u05e9\u05d1\u05ea \u05dc\u05d9\u05d5\u05dd \u05e9\u05dc\u05d0 \u05e9\u05d9\u05de\u05e9\u05d4 \u05e2\u05de\u05d5 \u05d0\u05e4\u05d9\u05dc\u05d4, \u05d0\u05ea\u05d4 \u05de\u05d5\u05e6\u05d0 \u05d1\u05db\u05dc \u05d9\u05d5\u05dd \u05db\u05ea\u05d9\u05d1 \u05d5\u05d9\u05d4\u05d9 \u05e2\u05e8\u05d1 \u05d5\u05d9\u05d4\u05d9 \u05d1\u05d5\u05e7\u05e8, \u05d5\u05d1\u05e9\u05d1\u05ea \u05d0\u05d9\u05df \u05db\u05ea\u05d9\u05d1 \u05e2\u05e8\u05d1, \u05d0\u05de\u05e8 \u05e8\u05f3 \u05dc\u05d5\u05d9 \u05d1\u05e9\u05dd \u05e8\u05f3 \u05e0\u05d6\u05d9\u05e8\u05d0 \u05e9\u05dc\u05e9\u05d9\u05dd \u05d5\u05e9\u05e9 \u05e9\u05e2\u05d5\u05ea \u05d4\u05d9\u05d4 \u05d9\u05d5\u05dd \u05d4\u05e9\u05d1\u05ea, \u05e2\u05e8\u05d1 \u05e9\u05d1\u05ea, \u05d5\u05d4\u05dc\u05d9\u05dc\u05d4 \u05e9\u05d4\u05d9\u05d4, \u05d5\u05e9\u05d1\u05ea \u05e2\u05e6\u05de\u05d4, \u05d5\u05db\u05d9\u05d5\u05df \u05e9\u05e8\u05d0\u05d4 \u05d0\u05d3\u05dd \u05de\u05d5\u05e6\u05d0\u05d9 \u05e9\u05d1\u05ea \u05e2\u05dd \u05d3\u05de\u05d3\u05d5\u05de\u05d9 \u05d7\u05de\u05d4 \u05d4\u05ea\u05d7\u05d9\u05dc \u05d4\u05d7\u05e9\u05da \u05de\u05de\u05e9\u05de\u05e9 \u05d5\u05d1\u05d0, \u05d4\u05ea\u05d7\u05d9\u05dc \u05d0\u05d3\u05dd \u05d8\u05d5\u05e4\u05d7 \u05e2\u05dc \u05e4\u05e0\u05d9\u05d5, \u05d5\u05d0\u05de\u05e8 \u05d0\u05d5\u05d9 \u05dc\u05d9 \u05e9\u05de\u05d0 \u05d6\u05d4 \u05e9\u05d0\u05de\u05e8 \u05d4\u05e7\u05d1\u05f4\u05d4 \u05d4\u05d5\u05d0 \u05d9\u05e9\u05d5\u05e4\u05da \u05e8\u05d0\u05e9 (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d2 \u05d8\u05d5), \u05d4\u05d5\u05d0 \u05de\u05d1\u05d9\u05d0\u05d5 \u05e2\u05db\u05e9\u05d9\u05d5, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d5\u05d0\u05d5\u05de\u05e8 \u05d0\u05da \u05d7\u05e9\u05da \u05d9\u05e9\u05d5\u05e4\u05e0\u05d9 [\u05d5\u05dc\u05d9\u05dc\u05d4 \u05d0\u05d5\u05e8 \u05d1\u05e2\u05d3\u05e0\u05d9] (\u05ea\u05d4\u05dc\u05d9\u05dd \u05e7\u05dc\u05d8 \u05d9\u05d0) \u05de\u05d4 \u05e2\u05e9\u05d4 \u05d4\u05e7\u05d1\u05f4\u05d4, \u05d6\u05d9\u05de\u05df \u05dc\u05d5 \u05e9\u05ea\u05d9 \u05d0\u05d1\u05e0\u05d9\u05dd, \u05d0\u05d7\u05ea \u05e9\u05dc \u05d0\u05d5\u05e4\u05dc \u05d5\u05d0\u05d7\u05ea \u05e9\u05dc \u05e6\u05dc\u05de\u05d5\u05ea, \u05e9\u05e0\u05d0\u05de\u05e8 \u05e7\u05e5 \u05e9\u05dd \u05dc\u05d7\u05e9\u05da \u05d5\u05dc\u05db\u05dc \u05ea\u05db\u05dc\u05d9\u05ea \u05d4\u05d5\u05d0 \u05d7\u05d5\u05e7\u05e8 \u05d0\u05d1\u05df \u05d0\u05d5\u05e4\u05dc \u05d5\u05e6\u05dc\u05de\u05d5\u05ea (\u05d0\u05d9\u05d5\u05d1 \u05db\u05d7 \u05d2), \u05d5\u05e0\u05d8\u05dc \u05d0\u05d3\u05dd \u05d4\u05e8\u05d0\u05e9\u05d5\u05df \u05e9\u05ea\u05d9 \u05d4\u05d0\u05d1\u05e0\u05d9\u05dd \u05d5\u05d4\u05e7\u05d9\u05e9\u05df \u05d6\u05d5 \u05dc\u05d6\u05d5, \u05d5\u05d9\u05e6\u05d0 \u05de\u05d4\u05df \u05d0\u05e9, \u05d5\u05d4\u05d1\u05d3\u05d9\u05dc \u05e2\u05dc\u05d9\u05d5 \u05d1\u05d5\u05e8\u05d0 \u05de\u05d0\u05d5\u05e8\u05d9 \u05d4\u05d0\u05e9, \u05dc\u05e4\u05d9\u05db\u05da \u05d0\u05e0\u05d5 \u05de\u05d1\u05d3\u05d9\u05dc\u05d9\u05df \u05e2\u05dc \u05d4\u05d0\u05d5\u05e8 \u05d1\u05de\u05d5\u05e6\u05d0\u05d9 \u05e9\u05d1\u05ea \u05d0\u05de\u05e8 \u05e8\u05f3 \u05d4\u05d5\u05e0\u05d0 \u05d1\u05e9\u05dd \u05e8\u05f3 \u05d0\u05d1\u05d4\u05d5 \u05d1\u05e9\u05dd \u05e8\u05f3 \u05d9\u05d5\u05d7\u05e0\u05df \u05d0\u05e3 \u05d1\u05d9\u05d5\u05dd \u05d4\u05db\u05e4\u05d5\u05e8\u05d9\u05dd \u05de\u05d1\u05d3\u05d9\u05dc\u05d9\u05df \u05e9\u05e9\u05d1\u05ea \u05d4\u05d0\u05e9 \u05d1\u05d0\u05d5\u05ea\u05d5 \u05d4\u05d9\u05d5\u05dd. <\/span><\/p>\n<\/td>\n

                		\n

                Midrash Tehillim 92, Part 4<\/span><\/p>\n

                4. In a different comment on A Psalm, a song. For the Shabbat day, Rabbi Levi said in the name of Rabbi Zimra, For the Shabbat day, that is, for the day which the darkness did not attend. You find that it is written of the other days, And there was evening and there was morning, one day, but the words, There was evening are not written of the Shabbat. Rabbi Levi said in the name of Rabbi Nezira, The Shabbat light continued throughout thirty-six hours, throughout the hours of the day preceding the Shabbat, throughout the hours of the night which should have been dark, and throughout the Shabbat day itself. At the close of the Shabbat, with the setting of the sun, Adam saw a darkness come creeping upon him, and he began striking himself upon the face, crying out, Woe to me! Can it be that the serpent to whom the Holy One blessed be He, said Adam will bruise your head (Bereshit \/ Genesis 3:16) can it be he whom God now brings on, as is said Surely in the darkness the serpent will bruise me (Tehillim \/ Psalms 139:11)? What did the Holy One blessed be He, then do? He had Adam find two stones, one of thick darkness, and the other of death\u2019s shadow, for it is said Man sets an end to darkness, and searches out to the furthest bound the stones of thick darkness, and searches out to the furthest bound the stones of thick darkness and of the shadow of death (Job 28:3). Adam took up the stones and smote them one against the other until fire shot forth from them, whereupon he cited the benediction which is part of the Havdalah, Blessed are You who creates the light of the fire. Hence, at the close of the Shabbat we say the Havdalah over a light. Rabbi Huna taught in the name of Rabbi Abbahu who taught in the name of Rabbi Johanan, On the Day of Atonement also we say the Havdalah, because on this day the fire on the altar used to be extinguished, and a new fire kindled.<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                The reason the rabbis say there was no darkness on the Sabbath day was because it is not written in Scripture <\/span>\u201cthere was evening and there was morning, one day\u201d<\/span> when the Shabbat was created in Bereshit \/ Genesis. The conclusion is that there was 36 hours of light to make the Scriptures consistent due to the absence of the phrase that was repeated 6 times. Following the Shabbat, the rabbis say that Adam felt a darkness coming upon him, and this is related to the sin that he had committed. The Midrash then says Adam took two stones, <\/span>\u201cone of thick darkness, and the other of death\u2019s shadow, for it is said Man sets an end to darkness, and searches out to the furthest bound the stones of thick darkness, and searches out to the furthest bound the stones of thick darkness and of the shadow of death (Job 28:3). Adam took up the stones and smote them one against the other until fire shot forth from them, whereupon he cited the benediction which is part of the Havdalah, Blessed are You who creates the light of the fire.\u201d<\/span> The point of the Midrash might be related to the heaviness of sin and its consequences. David said in <\/span>Tehillim \/ Psalms 32:3-4, \u2018When I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy upon me; my strength was sapped as in the heat of summer.\u2019 (NIV)<\/span> One of the problems for some believers today is an unwillingness to take responsibility for sin. I believe this is the end result of the Hyper-grace movement! One may confess the sin after it has been committed, but afterwards there is complacency. We often hear complaints about someone suffering due to the sins of others, but rarely hear how others are hurting as a result of the things we ourselves have done. It is a rare thing to hear someone talk about how they feel the Lord\u2019s hand is heavy upon them due to something they have done. The reason being sin is shameful and we are unwilling to bring our own sins into the light. In addition, the reason may also be due to modern Christian theology. Christian theology tends to teach as a result of being forgiven of sin in the Messiah (Christ), the consequences of sin doesn\u2019t matter anymore, even though people are hurt by it. We speak of the greatness of God to forgive, and at the same time, speak of others who are unable to forgive as being small or faulty in some way. The point is that we do not simply come to the Lord for forgiveness, we also need to be sensitive to how sin hurts others and make restitution. The Torah actually speaks of doing such a thing. If we are unable to feel the effects of our own sins, then how alive are our hearts? Therefore, our confession of sin should be deeply felt, we should feel the weightiness and heaviness of sin if we are a spiritual people. According to the Midrash, Adam smote the two stones together and produced flame. One stone represented darkness, the other death, and the two when struck together burn, representing sin that burns within a person who holds onto it. Sin inflames the flesh to want more and more of it. Adam recited the Havdalah prayer and praises the Lord for creating the light. Note how Yeshua taught his disciples to pray so that they are not overcome by temptation. (see <\/span>Matthew 26:41-46<\/span>) God\u2019s light represents truth and righteousness, the two things the Lord and His Messiah Yeshua are leading us into. <\/span><\/p>\n

                Midrash Tehillim 92, Part 4 concludes saying<\/span>, <\/span>\u201cRabbi Huna taught in the name of Rabbi Abbahu who taught in the name of Rabbi Johanan, On the Day of Atonement also we say the Havdalah, because on this day the fire on the altar used to be extinguished, and a new fire kindled.\u201d<\/span> The Midrash appears to be speaking of the fire of sin being extinguished and a new fire being kindled in our lives, one that is fueled by righteousness and truth. This provides us with the concept of a newness of life, and of a new creation. The new creation is described in the Apostolic Writings by Paul who said, <\/span>2 Corinthians 5:17 \u201cTherefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!\u201d<\/span> The word <\/span>\u201ctherefore\u201d<\/span> draws us back to verses <\/span>2 Corinthians 5:14-16<\/span> where Paul speaks of all believers having died with Christ and now no longer live for themselves. We no longer live as the world lives, we are now walking in the spirit. Our <\/span>\u201cdeath\u201d<\/span> is a reference to the life of sin. Paul said that we are buried with Yeshua, and just as He was raised up by the Father, so we are also raised up to <\/span>\u201cwalk in newness of life\u201d<\/span> (see <\/span>Romans 6:4<\/span>). The new person who was raised up in the Messiah (Christ) is what Paul refers to in <\/span>2 Corinthians 5:17 <\/span>as the <\/span>\u201cnew creation.\u201d<\/span> He created something entirely fresh and unique, and this new thing is similar to what the Midrash calls the fires being snuffed out and a new fire being lit in its place upon the altar. <\/span><\/p>\n

                Midrash Tehillim 92, Part 6 opens with the Dibur Hamathil (<\/span>\u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span>) saying, <\/span>\u201cAdam was driven out, and he went forth out of the Garden of Eden and abode on Mount Moriah, for the gates of the Garden of Eden are closed by Mount Moriah.\u201d<\/span> The homiletic introduction to the midrash states, <\/span>\u201cGod had taken Adam from there, He returned him, returned him to the place from where he had been taken.\u201d<\/span> It is interesting how the Midrash states that Adam was driven from Eden and he went to dwell on Mount Moriah. We are also told that the Lord had created Adam on Mount Moriah and that the gates of the Garden of Eden are closed by the Mount. This holy place Moriah (<\/span>\u05de\u05d5\u05b9\u05e8\u05b4\u05d9\u05b8\u05bc\u05d4<\/span>) is the name given to a mountain range in Bereshit \/ Genesis, and is the location of the sacrifice of Isaac (the Akedah). In the book of Chronicles, Mount Moriah is reported as the location of Araunah\u2019s threshing floor, and that the Temple of Solomon was built over Araunahs threshing floor (<\/span>2 Chronicles 3<\/span>). This led to the rabbinic interpretation the peak of Moriah is the location of the Temple mount in Jerusalem. <\/span><\/p>\n

                The entire Midrash states the following:<\/span><\/p>\n\n\n\n<\/colgroup>\n\n\n
                \n

                \u05de\u05d3\u05e8\u05e9 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e6\u05d1 \u05e1\u05d9\u05de\u05df \u05d5<\/span><\/p>\n

                \u05d5 [\u05d2\u05d5\u05e8\u05e9 \u05d0\u05d3\u05dd \u05d5\u05d9\u05e6\u05d0 \u05de\u05d2\u05df, \u05d5\u05d9\u05e9\u05d1 \u05dc\u05d5 \u05d1\u05d4\u05e8 \u05d4\u05de\u05d5\u05e8\u05d9\u05d4, \u05e9\u05e9\u05e2\u05e8\u05d9 \u05d2\u05df \u05e2\u05d3\u05df \u05e1\u05de\u05d5\u05db\u05d9\u05df \u05dc\u05d4\u05e8 \u05d4\u05de\u05d5\u05e8\u05d9\u05d4, \u05de\u05e9\u05dd \u05dc\u05e7\u05d7\u05d5 \u05d5\u05dc\u05e9\u05dd \u05d4\u05d7\u05d6\u05d9\u05e8\u05d5 \u05d1\u05de\u05e7\u05d5\u05dd \u05e9\u05e0\u05dc\u05e7\u05d7, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d5\u05d9\u05e7\u05d7 \u05d4\u05f3 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05ea \u05d4\u05d0\u05d3\u05dd (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d1 \u05d8\u05d5), \u05de\u05d0\u05d9\u05d6\u05d4 \u05de\u05e7\u05d5\u05dd \u05dc\u05e7\u05d7\u05d5, \u05de\u05de\u05e7\u05d5\u05dd \u05d1\u05d9\u05ea \u05d4\u05de\u05e7\u05d3\u05e9, \u05d5\u05d9\u05e9\u05d1 \u05d7\u05d5\u05e5 \u05dc\u05d2\u05df \u05e2\u05d3\u05df \u05d1\u05d4\u05e8 \u05d4\u05de\u05d5\u05e8\u05d9\u05d4, \u05e9\u05e0\u05d0\u05de\u05e8 \u05dc\u05e2\u05d1\u05d5\u05d3 \u05d0\u05ea \u05d4\u05d0\u05d3\u05de\u05d4 \u05d0\u05e9\u05e8 \u05dc\u05d5\u05e7\u05d7 \u05de\u05e9\u05dd (\u05e9\u05dd \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d2 \u05db\u05d2), \u05e8\u05d1\u05d9 \u05d9\u05d4\u05d5\u05d3\u05d4 \u05d0\u05d5\u05de\u05e8 \u05d4\u05e7\u05d1\u05f4\u05d4 \u05e9\u05de\u05e8 \u05d0\u05ea (\u05d4\u05e9\u05d1\u05ea) [\u05e9\u05d1\u05ea \u05e8\u05d0\u05e9\u05d5\u05df] \u05d1\u05e2\u05dc\u05d9\u05d5\u05e0\u05d9\u05dd, \u05d5\u05d0\u05d3\u05dd \u05e9\u05de\u05e8 \u05d0\u05d5\u05ea\u05d5 \u05ea\u05d7\u05dc\u05d4, \u05d5\u05d4\u05d9\u05d4 \u05d9\u05d5\u05dd \u05d4\u05e9\u05d1\u05ea \u05de\u05e9\u05de\u05e8\u05d5 \u05de\u05db\u05dc \u05e8\u05e2 \u05d5\u05de\u05db\u05dc \u05e1\u05e8\u05e2\u05e4\u05d9 \u05dc\u05d1, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d1\u05e8\u05d1 \u05e9\u05e8\u05e2\u05e4\u05d9 \u05d1\u05e7\u05e8\u05d1\u05d9 \u05ea\u05e0\u05d7\u05d5\u05de\u05d9\u05da \u05d9\u05e9\u05e2\u05e9\u05e2\u05d5 \u05e0\u05e4\u05e9\u05d9 (\u05ea\u05d4\u05dc\u05d9\u05dd \u05e6\u05d3 \u05d9\u05d8). \u05e8\u05f3 \u05d9\u05d4\u05d5\u05e9\u05e2 \u05d1\u05df \u05e7\u05e8\u05d7\u05d4 \u05d0\u05d5\u05de\u05e8 \u05de\u05df \u05d4\u05d0\u05d9\u05dc\u05df \u05e9\u05e0\u05d7\u05d1\u05d0\u05d5 \u05ea\u05d7\u05ea\u05d9\u05d5 \u05dc\u05e7\u05d7\u05d5 \u05e2\u05dc\u05d9\u05dd \u05d5\u05ea\u05e4\u05e8\u05d5, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d5\u05d9\u05ea\u05e4\u05e8\u05d5 \u05e2\u05dc\u05d4 \u05ea\u05d0\u05e0\u05d4 (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d2 \u05d6), \u05e8\u05f3 \u05d0\u05dc\u05d9\u05e2\u05d6\u05e8 \u05d0\u05d5\u05de\u05e8 \u05de\u05df \u05d4\u05e2\u05d5\u05e8 \u05e9\u05d4\u05e4\u05e9\u05d9\u05d8 \u05d4\u05e0\u05d7\u05e9, \u05e2\u05e9\u05d4 \u05d4\u05e7\u05d1\u05f4\u05d4 \u05db\u05ea\u05e0\u05d5\u05ea \u05db\u05d1\u05d5\u05d3 \u05dc\u05d5 \u05d5\u05dc\u05e2\u05d6\u05e8\u05d5, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d5\u05d9\u05e2\u05e9 \u05d4\u05f3 \u05d0\u05dc\u05d4\u05d9\u05dd \u05dc\u05d0\u05d3\u05dd \u05d5\u05dc\u05d0\u05e9\u05ea\u05d5 \u05db\u05ea\u05e0\u05d5\u05ea \u05e2\u05d5\u05e8 \u05d5\u05d9\u05dc\u05d1\u05d9\u05e9\u05dd (\u05e9\u05dd \u05e9\u05dd \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d2\u05f3 \u05db\u05d0)].<\/span><\/p>\n<\/td>\n

                		\n

                Midrash Tehillim 92, Part 6<\/span><\/p>\n

                6. Adam was driven out, and he went forth out of the Garden of Eden and abode on Mount Moriah, for the gates of the Garden of Eden are closed by Mount Moriah. God had taken Adam from there, He returned him, returned him to the place from where he had been taken. For it is said, And the Lord God took Adam he had been taken. For it is said, And the Lord God took Adam (Bereshit \/ Genesis 2:15). From what place had He taken him? From the place where the Temple was to stand. And he dwelled outside of the Garden of Eden on Mount Moriah, as it is said, Therefore the Lord God sent him forth from the Garden of Eden, to fill the ground from whence he was taken (Bereshit \/ Genesis 3:23). Rabbi Judah said, Above, the Holy One blessed be He, kept the first Shabbat, while Adam kept it below; and the Shabbat day kept Adam from hellish grief and from all the cares of heart, as is said When my cares are many within me, Your comforts delight my soul (Tehillim \/ Psalms 94:19). Rabbi Joshua son of Karkha taught, It was from the tree under which they hid that Adam and Eve took leaves and sewed them together, as is said, And they sewed fig leaves together (Bereshit \/ Genesis 3:7). Rabbi Eliezer taught, The Holy One blessed be He, for the sake of decency made garments for Adam and for his helpmate out of the skin which the serpent shed, as is said, And the Lord God made for Adam and for his wife garments of skins, and clothed them (Bereshit \/ Genesis 3:21).<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                It is interesting in the midrash the rabbis say, <\/span>\u201cFor it is said, And the Lord God took Adam (Bereshit \/ Genesis 2:15). From what place had He taken him? From the place where the Temple was to stand. And he dwelled outside of the Garden of Eden on Mount Moriah, as it is said, Therefore the Lord God sent him forth from the Garden of Eden, to fill the ground from whence he was taken (Bereshit \/ Genesis 3:23).\u201d<\/span> So the basic premise is that the Lord removed Adam from the holy place where the Temple was to stand and so the Garden of Eden was in that location. It is believed the tree of life stood at the most holy place on Mount Moriah. So the Lord had him stand outside of that place upon Moriah, and the rabbis say that the gates to the Garden were closed in that place. Then the Lord gave Adam the Shabbat rest saying, <\/span>\u201cthe Shabbat day kept Adam from hellish grief and from all the cares of heart, as is said When my cares are many within me, Your comforts delight my soul (Tehillim \/ Psalms 94:19).\u201d<\/span> The Lord used the example of His resting on the seventh day of Creation to establish the principle of the Shabbat for His people and so the question is, <\/span>\u201cdo you consider yourself a part of His people?\u201d<\/span> And <\/span>\u201cwhat does it mean to be called \u2018His people?\u2019\u201d<\/span> And <\/span>\u201cdoes the phrase \u2018His people\u2019 only refer to Israel?\u201d<\/span> Or <\/span>\u201cwhat does it mean to be called a child of God?\u201d<\/span> etc. In <\/span>Shemot \/ Exodus 20:8-11<\/span> and <\/span>Devarim \/ Deuteronomy 5:12-15<\/span>, the Lord God gave the fourth commandment to <\/span>\u201cremember\u201d<\/span> the Sabbath day and to <\/span>\u201ckeep it holy.\u201d<\/span> One day out of every seven, God\u2019s people are called to rest from their labors and give the same day of rest to their servants and animals. This was not just a physical rest, but a cessation of laboring. Whatever work they were engaged in was to stop for a full day each week. The Sabbath day was established so the people would rest from their labors, and take time to draw near to the Lord God in heaven and to spend time with family. The timing of this day (the seventh day) has been established by the Lord according to the Scriptures and has not changed. The midrash speaks of Adam finding rest from the grief and the cares of the heart, and how the Lord comforts the soul. <\/span>Hebrews 4:9-13<\/span> states:<\/span><\/p>\n

                Hebrews 4:9-13 <\/span><\/p>\n

                4:9 So there remains a Sabbath rest for the people of God. 4:10 For the one who has entered His rest has himself also rested from his works, as God did from His. 4:11 Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience. 4:12 For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. 4:13 And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. (NASB)<\/span><\/p>\n

                The author of Hebrews speaks of entering into the Sabbath rest of God and refraining from working, and confirms that the Sabbath rest remains for the people of God. Again, <\/span>\u201cAre those who believe in Yeshua the Messiah considered the people of God?\u201d<\/span> If the answer is \u201cYES\u201d then why is the church considered something \u201cother\u201d today? Note in <\/span>Hebrews 4:11<\/span>, the author speaks of being diligent to <\/span>\u201center that rest\u201d<\/span> otherwise one would be found in the same situation as the example of disobedience the people had found themselves in during the wilderness journey. What is this Sabbath rest and the <\/span>\u201centering in\u201d<\/span> the author is speaking of? He continues writing saying that the Word of God is powerful and sharper than a two edged sword and divides the soul and spirit and is able to judge the intentions of the heart. Note the connection here to the body and the spirit, and one\u2019s thoughts and intentions. One\u2019s attitude towards the Sabbath rest is evident by how one lives and obeys God\u2019s Word. The Author of Hebrews goes on to say the following:<\/span><\/p>\n

                Hebrews 4:14-16<\/span><\/p>\n

                4:14 Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 4:15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. 4:16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need. (NASB)<\/span><\/p>\n

                He speaks of our High Priest, Yeshua the Messiah, who entered into the Heavenly Holy of Holies with his blood. Note he speaks of holding fast to our confession of faith in Yeshua and the connection to the commandment of the Sabbath rest. Yeshua was tempted and overcame, unlike us who fall short. Our High Priest can sympathize with us with regard to our weaknesses and He stands in the presence of God our Father in heaven. By our faith we are able, empowered to overcome, and walk in truth and righteousness according to God\u2019s Word. This is the Lord\u2019s work in our lives. Midrash Tehillim 92, Part 6 concludes in a similar manner saying, <\/span>\u201cRabbi Eliezer taught, The Holy One blessed be He, for the sake of decency made garments for Adam and for his helpmate out of the skin which the serpent shed, as is said, And the Lord God made for Adam and for his wife garments of skins, and clothed them (Bereshit \/ Genesis 3:21).\u201d<\/span> The Scriptures themselves speak of the Lord and how He provided for His children what they needed making garments of skin for them to clothe themselves. Today, the Lord seeks that we would walk in His righteousness and truth, clothing us with His ways in the Messiah Yeshua so that we may be set free from sin, and enter into His rest.<\/span><\/p>\n

                Midrash Tehillim 92, Part 7 opens with the Dibur Hamathil (<\/span>\u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span>) saying, <\/span>\u201cIt is a good thing to confess unto the Lord (Tehillim \/ Psalms 92:2).\u201d<\/span> The <\/span>\u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta) the homiletic introduction to the midrash states, <\/span>\u201cAdam said this. He meant, Through me all the generations will learn that when a man confesses his sins and forsakes them, he will be saved from the punishment of Gehenna.\u201d<\/span> It is very important to recognize how Judaism understands the necessity of repentance. Repentance (<\/span>\u05ea\u05e9\u05d5\u05d1\u05d4<\/span>, <\/span>\u201cteshuva\u201d<\/span>) is one element of atoning for sin according to Judaism. A Jewish penitent is traditionally known as a baal teshuva (<\/span>\u201cmaster of repentance,\u201d<\/span> \u05d1\u05e2\u05dc \u05ea\u05e9\u05d5\u05d1\u05d4<\/span>). An alternative modern term is hozer be\u2019teshuva (<\/span>\u05d7\u05d5\u05d6\u05e8 \u05d1\u05ea\u05e9\u05d5\u05d1\u05d4<\/span>, <\/span>\u201creturning in repentance\u201d<\/span>). <\/span><\/p>\n

                The entire midrash states the following:<\/span><\/p>\n\n\n\n<\/colgroup>\n\n\n
                \n

                \u05de\u05d3\u05e8\u05e9 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e6\u05d1 \u05e1\u05d9\u05de\u05df \u05d6<\/span><\/p>\n

                \u05d6 [\u05d8\u05d5\u05d1 \u05dc\u05d4\u05d5\u05d3\u05d5\u05ea \u05dc\u05d4\u05f3. \u05d0\u05d3\u05dd \u05d4\u05e8\u05d0\u05e9\u05d5\u05df \u05d0\u05de\u05e8\u05d5, (\u05db\u05d3\u05d9 \u05e9\u05d9\u05dc\u05de\u05d3\u05d5) [\u05d1\u05d9 \u05d9\u05dc\u05de\u05d3\u05d5] \u05db\u05dc \u05d4\u05d3\u05d5\u05e8\u05d5\u05ea \u05e9\u05db\u05dc \u05de\u05d9 \u05e9\u05de\u05d5\u05d3\u05d4 \u05e2\u05dc \u05e4\u05e9\u05e2\u05d9\u05dd \u05d5\u05e2\u05d5\u05d6\u05d1 \u05e0\u05d9\u05e6\u05d5\u05dc \u05de\u05d3\u05d9\u05e0\u05d4 \u05e9\u05dc \u05d2\u05d9\u05d4\u05e0\u05dd, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d8\u05d5\u05d1 \u05dc\u05d4\u05d5\u05d3\u05d5\u05ea \u05dc\u05d4\u05f3 \u05d5\u05dc\u05d6\u05de\u05e8 \u05dc\u05e9\u05de\u05da \u05e2\u05dc\u05d9\u05d5\u05df. \u05dc\u05d4\u05d2\u05d9\u05d3 \u05d1\u05d1\u05e7\u05e8 \u05d7\u05e1\u05d3\u05da. \u05dc\u05db\u05dc \u05d1\u05d0\u05d9 \u05d4\u05e2\u05d5\u05dc\u05dd \u05d4\u05d1\u05d0, \u05e9\u05d4\u05df \u05d3\u05d5\u05de\u05d9\u05df \u05dc\u05d1\u05d5\u05e7\u05e8. \u05d5\u05d0\u05de\u05d5\u05e0\u05ea\u05da \u05d1\u05dc\u05d9\u05dc\u05d5\u05ea. \u05dc\u05db\u05dc \u05d1\u05d0\u05d9 \u05d4\u05e2\u05d5\u05dc\u05dd \u05d4\u05d6\u05d4 \u05e9\u05d4\u05d5\u05d0 \u05d3\u05d5\u05de\u05d4 \u05dc\u05dc\u05d9\u05dc\u05d4, \u05d9\u05d2\u05d9\u05d3\u05d5 \u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05d0\u05de\u05d5\u05e0\u05ea\u05d5 \u05d5\u05d7\u05e1\u05d3\u05d5 \u05e9\u05dc \u05d4\u05e7\u05d1\u05f4\u05d4 \u05e9\u05e2\u05e9\u05d4 \u05e2\u05de\u05d9, \u05d5\u05d4\u05e6\u05d9\u05dc\u05e0\u05d9 \u05de\u05d3\u05d9\u05e0\u05d4 \u05e9\u05dc \u05d2\u05d9\u05d4\u05e0\u05dd. \u05e2\u05dc\u05d9 \u05e2\u05e9\u05d5\u05e8 \u05d5\u05e2\u05dc\u05d9 \u05e0\u05d1\u05dc. \u05db\u05dc \u05e2\u05d3\u05d5\u05ea \u05e0\u05d0\u05de\u05e0\u05d5\u05ea \u05dc\u05d9\u05e9\u05e8\u05d0\u05dc \u05d1\u05e2\u05e9\u05e8\u05d4, \u05d4\u05db\u05e0\u05d5\u05e8 \u05e9\u05d4\u05d9\u05d4 \u05d3\u05d5\u05d3 \u05de\u05e0\u05d2\u05df \u05d1\u05d5 \u05d1\u05e2\u05e9\u05e8\u05d4 [\u05e0\u05d9\u05de\u05d9\u05df], \u05e2\u05d3\u05d5\u05ea [\u05d4\u05de\u05ea] \u05d1\u05e2\u05e9\u05e8\u05d4, \u05e2\u05d3\u05d5\u05ea \u05d1\u05e8\u05d9\u05ea (\u05de\u05dc\u05d7) [\u05de\u05d9\u05dc\u05d4] \u05d1\u05e2\u05e9\u05e8\u05d4, \u05e2\u05d3\u05d5\u05ea \u05d1\u05e8\u05db\u05ea \u05d4\u05e9\u05dd \u05d1\u05e2\u05e9\u05e8\u05d4, \u05e2\u05d3\u05d5\u05ea \u05d7\u05dc\u05d9\u05e6\u05d4 \u05d1\u05e2\u05e9\u05e8\u05d4, [\u05e2\u05d3\u05d5\u05ea \u05d1\u05e8\u05db\u05ea \u05e0\u05e9\u05d5\u05d0\u05d9\u05df \u05d1\u05e2\u05e9\u05e8\u05d4], \u05e9\u05e0\u05d0\u05de\u05e8 \u05d5\u05d9\u05e7\u05d7 (\u05d1\u05d5\u05e2\u05d6) \u05e2\u05e9\u05e8\u05d4 \u05d0\u05e0\u05e9\u05d9\u05dd (\u05e8\u05d5\u05ea \u05d3 \u05d1), \u05d0\u05de\u05e8 \u05d4\u05e7\u05d1\u05f4\u05d4 \u05d0\u05d9\u05e0\u05d9 \u05e8\u05d5\u05e6\u05d4 \u05de\u05d9\u05e9\u05e8\u05d0\u05dc \u05d6\u05de\u05e8 \u05d1\u05db\u05d9\u05e0\u05d5\u05e8, \u05d0\u05dc\u05d0 \u05d4\u05d2\u05d9\u05d5\u05df \u05e4\u05d9\u05d4\u05dd, \u05e9\u05e0\u05d0\u05de\u05e8 \u05e2\u05dc\u05d9 \u05d4\u05d2\u05d9\u05d5\u05df \u05d1\u05db\u05e0\u05d5\u05e8].<\/span><\/p>\n<\/td>\n

                		\n

                Midrash Tehillim 92, Part 7<\/span><\/p>\n

                7. It is a good thing to confess unto the Lord (Tehillim \/ Psalms 92:2). Adam said this. He meant, Through me all the generations will learn that when a man confesses his sins and forsakes them, he will be saved from the punishment of Gehenna. Thus, It is a good thing to confess unto the Lord. It is a good thing, to show forth Your lovingkindness in the morning (Tehillim \/ Psalms 92:3) that is, to all those who dwell in the world to come, which is like the morning; and Your faithfulness in the night seasons, that is, to all those who dwell in this world, which is like the night. Accordingly, the verse means that Adam said, the dwellers in the world to come and in this world will show forth and declare the faithfulness and the lovingkindness of the Holy One blessed be He, which he manifested to me when He saved me from the punishment of Gehenna. For Me and instrument of ten strings, and for Me the psaltry (Tehillim \/ Psalms 92:4). Among the people of Israel all assemblies, to be legally valid, require the presence of ten men, even as the harp upon which David played had ten strings. The service at the burial of the dead requires the presence of ten men; the service at a circumcision requires the presence of ten men; the blessings of the Lord requires the presence of ten men; Halisah requires the presence of ten men; the marriage service requires the presence of ten men, for it is said, And he took ten men of the elders of the city (Ruth 4:2). The Holy One blessed be He, said, I desire from Israel not music of the harp but the solemn utterance of their mouth, as is said For Me a solemn sound, more than a harp (Tehillim \/ Psalms 92:4).<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                The rabbis speak of the necessity of repentance. Repentance is connected to the root meaning of Teshuvah (<\/span>\u05ea\u05e9\u05d5\u05d1\u05d4<\/span>) which is to turn (<\/span>\u05e9\u05d5\u05d1<\/span>) from sin. The Midrash speaks of <\/span>\u201cwhen a man confesses his sins and forsakes them, he will be saved from the punishment of Gehenna (Hell).\u201d<\/span> The idea is that confession of sin before the Lord must also be coupled to physically modifying one\u2019s behavior, in the sense of acting in a way opposite to that of the sin that was committed (e.g. for the sin of lying, one should speak the truth. Or other forms of sin may require making restitution, etc.) The Babylonian Talmud emphasizes performing charitable deeds, praying, and studying Torah are ways of physically modifying one\u2019s action and are capable of replacing the requirement of sacrifice when the Temple is not active. This is connected to the concept of the Lord desiring obedience first over sacrifice by route.<\/span><\/p>\n

                Midrash Avot D\u2019Rabbi Nathan 4:5<\/span><\/p>\n

                Once, Rabbi Yochanan ben Zakkai was walking with his disciple, Rabbi Yehoshua, near Jerusalem after the destruction of the Temple. Rabbi Y\u2019hoshua looked at the Temple ruins and said \u201cAlas for us!! The place that atoned for the sins of the people Israel lies in ruins!\u201d Then Rabbi Yohannan ben Zakkai spoke to him these words of comfort: \u201cBe not grieved, my son. There is another equally meritorious way of gaining ritual atonement, even though the Temple is destroyed. We can still gain ritual atonement through deeds of loving-kindness. For it is written \u2018Lovingkindness I desire, not sacrifice.\u2019\u201d (Hosea 6:6)<\/span><\/p>\n

                Talmud Bavli Sukkah 49<\/span><\/p>\n

                Rabbi Elazar said: Doing righteous deeds of charity is greater than offering all of the sacrifices, as it is written: \u201cDoing charity and justice is more desirable to the Lord than sacrifice\u201d (Proverbs 21:3).<\/span><\/p>\n

                According to the Midash, repentance is an act of kindness towards others and towards God, and the purpose is to show the Olam HaZeh (this world) and have the expectation of the Olam HaBa (the world to come) and to declare the faithfulness of the one who is repentant. The act of repentance is paralleled to the service of the Lord and to making music and giving praise unto the Lord.<\/span><\/p>\n

                Midrash Tehillim 92, Part 7 concludes saying, <\/span>\u201cThe Holy One blessed be He, said, I desire from Israel not music of the harp but the solemn utterance of their mouth, as is said For Me a solemn sound, more than a harp (Tehillim \/ Psalms 92:4).\u201d<\/span> The point is that repentance is not simply the utterance of one\u2019s mouth. Words are empty without action. This is why James said in <\/span>James 2:14-26<\/span> that faith without works is dead. Faith without the demonstration of the fruit of the spirit in one\u2019s life is to non-effect. Therefore, faith in Yeshua the Messiah is not effective without repentance and actively seeking to turn from sin.<\/span><\/p>\n

                Midrash Tehillim 92, Part 14 opens with the Dibur Hamathil (<\/span>\u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc<\/span>) saying, <\/span>\u201cTo declare that the Lord is upright, my Rock, in whom there is no unrighteousness (Tehillim \/ Psalms 92:16).\u201d<\/span> The <\/span>\u05e4\u05ea\u05d9\u05d7\u05ea\u05d0<\/span> (Petihta) the homiletic introduction to the midrash states, <\/span>\u201cThey asked Moshe, Who prevented you from entering the Land of Israel?\u201d<\/span> The Midrash ask why Moshe was not permitted to enter the Promised Land. The Midrash continues stating the following. <\/span>\u201c<\/span>He replied, I prevented it. They asked him, Was it not the Holy One blessed be He, who kept you out? He replied No. Speak not thus. Even if you should see the Holy One blessed be He, appear to justify the wicked man and condemn the righteous man, The Rock, His work is perfect; for all His ways are justice; a God of truth and without iniquity (Devarim \/ Deuteronomy 32:4).\u201d<\/span> The point is that there may be the appearance of the wicked succeeding but that should not be taken as a means to say the Lord justifies the wicked. The discussion based upon the Midrash has the rabbis saying to Moshe that it was the Lord who kept Moshe out of the Promised Land and not Moshe\u2019s actions. The idea is that Moshe was a righteous man and it appeared as if the Lord is doing this to a righteous man. The Scriptures say that the Lord Justifies based upon one\u2019s faith.<\/span><\/p>\n

                James 2:23<\/span><\/p>\n

                2:23 and the Scripture was fulfilled which says, \u201cAND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,\u201d and he was called the friend of God. (NASB)<\/span><\/p>\n

                And so the idea is that Moshe did not maintain faith to sanctify the name of the Lord before the people. In addition we read the following from Parashat Mishpatim, <\/span>Shemot \/ Exodus 23:7<\/span>.<\/span><\/p>\n

                Shemot \/ Exodus 23:7:<\/span><\/p>\n

                23:7 Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.<\/span> (<\/span>NASB<\/span>, <\/span>\u05de\u05b4\u05d3\u05bc\u05b0\u05d1\u05b7\u05e8\u05be\u05e9\u05c1\u05b6\u0596\u05e7\u05b6\u05e8 \u05ea\u05bc\u05b4\u05e8\u05b0\u05d7\u05b8\u0591\u05e7 \u05d5\u05b0\u05e0\u05b8\u05e7\u05b4\u05a4\u05d9 \u05d5\u05b0\u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7\u0599 \u05d0\u05b7\u05bd\u05dc\u05be\u05ea\u05bc\u05b7\u05d4\u05b2\u05e8\u05b9\u0594\u05d2 \u05db\u05bc\u05b4\u05a5\u05d9 \u05dc\u05b9\u05d0\u05be\u05d0\u05b7\u05e6\u05b0\u05d3\u05bc\u05b4\u0596\u05d9\u05e7 \u05e8\u05b8\u05e9\u05c1\u05b8\u05bd\u05e2\u05c3<\/span>)<\/span><\/p>\n

                Moshe certainly was not a wicked man, but he did fail to sanctify the name of the Lord before the people and for that reason he was denied the right to enter the Promised Land.<\/span><\/p>\n

                The entire Midrash states the following:<\/span><\/p>\n\n\n\n<\/colgroup>\n\n\n
                \n

                \u05de\u05d3\u05e8\u05e9 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e6\u05d1 \u05e1\u05d9\u05de\u05df \u05d9\u05d3<\/span><\/p>\n

                \u05d9\u05d3 \u05dc\u05d4\u05d2\u05d9\u05d3 \u05db\u05d9 \u05d9\u05e9\u05e8 \u05d4\u05f3 [\u05e6\u05d5\u05e8\u05d9 \u05d5\u05dc\u05d0 \u05e2\u05d5\u05dc\u05ea\u05d4 \u05d1\u05d5]. \u05d0\u05de\u05e8\u05d5 \u05dc\u05d5 \u05dc\u05de\u05e9\u05d4 \u05de\u05d9 \u05d2\u05e8\u05dd \u05dc\u05da \u05e9\u05dc\u05d0 \u05dc\u05d9\u05db\u05e0\u05e1 \u05dc\u05d0\u05e8\u05e5, \u05d0\u05de\u05e8 \u05dc\u05d4\u05dd \u05d0\u05e0\u05d9 \u05d2\u05e8\u05de\u05ea\u05d9, \u05d0\u05de\u05e8\u05d5 \u05dc\u05d5 \u05d5\u05dc\u05d0 \u05d4\u05e7\u05d1\u05f4\u05d4 \u05e2\u05e9\u05d4 \u05dc\u05da, \u05d0\u05de\u05e8 \u05dc\u05d4\u05dd \u05d7\u05e1 \u05d5\u05e9\u05dc\u05d5\u05dd \u05d0\u05e4\u05d9\u05dc\u05d5 \u05d0\u05dd \u05e8\u05d5\u05d0\u05d9\u05dd \u05e9\u05d4\u05e7\u05d1\u05f4\u05d4 \u05de\u05e6\u05d3\u05d9\u05e7 \u05d0\u05ea \u05d4\u05e8\u05e9\u05e2, \u05d5\u05de\u05e8\u05e9\u05d9\u05e2 \u05d0\u05ea \u05d4\u05e6\u05d3\u05d9\u05e7, [\u05d4\u05e6\u05d5\u05e8 \u05ea\u05de\u05d9\u05dd \u05e4\u05e2\u05dc\u05d5 \u05db\u05d9 \u05db\u05dc \u05d3\u05e8\u05db\u05d9\u05d5 \u05de\u05e9\u05e4\u05d8] \u05d0\u05dc \u05d0\u05de\u05d5\u05e0\u05d4 \u05d5\u05d0\u05d9\u05df \u05e2\u05d5\u05dc (\u05d3\u05d1\u05e8\u05d9\u05dd \u05dc\u05d1 \u05d3). \u05d0\u05de\u05e8\u05d5 \u05dc\u05d5 \u05dc\u05d0\u05d3\u05dd \u05d4\u05e8\u05d0\u05e9\u05d5\u05df \u05de\u05d9 \u05d2\u05e8\u05dd \u05dc\u05da \u05de\u05d9\u05ea\u05d4, \u05d0\u05de\u05e8 \u05dc\u05d4\u05dd \u05d0\u05e0\u05d9 \u05d2\u05e8\u05de\u05ea\u05d9 \u05dc\u05d9, \u05d0\u05de\u05e8\u05d5 \u05dc\u05d5 \u05d5\u05dc\u05d0 \u05e2\u05e9\u05d4 \u05dc\u05da \u05d4\u05e7\u05d1\u05f4\u05d4, \u05d0\u05de\u05e8 \u05dc\u05d4\u05dd \u05d7\u05e1 \u05d5\u05e9\u05dc\u05d5\u05dd, \u05de\u05e9\u05dc \u05dc\u05d7\u05d5\u05dc\u05d4 \u05e9\u05d4\u05d9\u05d4 \u05de\u05d5\u05e9\u05dc\u05da \u05dc\u05de\u05d8\u05d4, \u05d4\u05dc\u05da \u05d4\u05e8\u05d5\u05e4\u05d0 \u05d5\u05e8\u05d0\u05d4 \u05d0\u05d5\u05ea\u05d5, \u05d4\u05ea\u05d7\u05d9\u05dc \u05de\u05e6\u05d5\u05d4 \u05e2\u05dc\u05d9\u05d5, \u05d5\u05d0\u05de\u05e8 \u05dc\u05d5 \u05d3\u05d1\u05e8 \u05e4\u05dc\u05d5\u05e0\u05d9 \u05d0\u05db\u05d5\u05dc \u05d5\u05d3\u05d1\u05e8 \u05e4\u05dc\u05d5\u05e0\u05d9 \u05dc\u05d0 \u05ea\u05d0\u05db\u05dc, \u05e9\u05d4\u05d5\u05d0 \u05e8\u05e2 \u05dc\u05da \u05d5\u05de\u05e1\u05d5\u05db\u05df \u05dc\u05de\u05d5\u05ea, \u05d0\u05db\u05dc \u05d5\u05e1\u05d9\u05db\u05df \u05dc\u05de\u05d5\u05ea, \u05d0\u05de\u05e8\u05d5 \u05dc\u05d5 \u05e9\u05de\u05d0 \u05d4\u05e8\u05d5\u05e4\u05d0 \u05e2\u05e9\u05d4 \u05dc\u05da, \u05d0\u05de\u05e8 \u05dc\u05d4\u05dd \u05d0\u05e0\u05d9 \u05d4\u05d5\u05d0 \u05e9\u05e2\u05e9\u05d9\u05ea\u05d9 \u05dc\u05e2\u05e6\u05de\u05d9, \u05e9\u05d0\u05d9\u05dc\u05d5 \u05e9\u05de\u05e2\u05ea\u05d9 \u05dc\u05d5 \u05de\u05d4 \u05e9\u05e6\u05d5\u05d5\u05e0\u05d9 \u05dc\u05d0 \u05d4\u05d9\u05d9\u05ea\u05d9 \u05de\u05ea, \u05db\u05da \u05d0\u05de\u05e8\u05d5 \u05dc\u05d0\u05d3\u05dd \u05d4\u05e8\u05d0\u05e9\u05d5\u05df, \u05dc\u05d0 \u05d4\u05e7\u05d1\u05f4\u05d4 \u05e2\u05e9\u05d4 \u05dc\u05da \u05e9\u05ea\u05de\u05d5\u05ea, \u05d0\u05de\u05e8 \u05dc\u05d4\u05dd \u05dc\u05d0\u05d5, \u05d0\u05e0\u05d9 \u05d4\u05d5\u05d0 \u05e9\u05e2\u05e9\u05d9\u05ea\u05d9 \u05dc\u05e2\u05e6\u05de\u05d9, \u05e9\u05e0\u05d0\u05de\u05e8 \u05de\u05db\u05dc \u05e2\u05e5 \u05d4\u05d2\u05df \u05d0\u05db\u05d5\u05dc \u05ea\u05d0\u05db\u05dc (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d1 \u05d8\u05d6), \u05e9\u05d4\u05d5\u05d0 \u05d8\u05d5\u05d1 \u05dc\u05da, \u05d5\u05de\u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea \u05d8\u05d5\u05d1 \u05d5\u05e8\u05e2 \u05dc\u05d0 \u05ea\u05d0\u05db\u05dc (\u05e9\u05dd \u05e9\u05dd \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d1\u05f3 \u05d9\u05d6), \u05e9\u05d4\u05d5\u05d0 \u05e1\u05d9\u05db\u05df \u05dc\u05da \u05dc\u05de\u05d5\u05ea, \u05d5\u05e2\u05d1\u05e8\u05ea\u05d9 \u05e2\u05dc \u05e6\u05d5\u05d5\u05d9\u05d5 \u05d5\u05d0\u05db\u05dc\u05ea\u05d9, \u05d5\u05d0\u05e0\u05d9 \u05d4\u05d5\u05d0 \u05e9\u05e2\u05e9\u05d9\u05ea\u05d9 \u05dc\u05e2\u05e6\u05de\u05d9, \u05d4\u05d5\u05d9 \u05db\u05d9 \u05d9\u05e9\u05e8 \u05d3\u05d1\u05e8 \u05d4\u05f3. \u05d0\u05de\u05e8 \u05e8\u05f3 \u05d9\u05d5\u05d7\u05e0\u05df \u05d4\u05d5\u05d0 \u05e7\u05d5\u05dc\u05e2 \u05d0\u05dc \u05d9\u05e8\u05d0\u05d9\u05d5, \u05d5\u05d9\u05e8\u05d0\u05d9\u05d5 \u05e7\u05d5\u05dc\u05e2\u05d9\u05df \u05dc\u05d5, \u05d0\u05ea\u05d4 \u05d0\u05d5\u05de\u05e8 \u05dc\u05d4\u05d2\u05d9\u05d3 \u05db\u05d9 \u05d9\u05e9\u05e8 \u05d4\u05f3 [\u05d5\u05dc\u05d0 \u05e2\u05d5\u05dc\u05ea\u05d4 \u05d1\u05d5], \u05d0\u05e3 \u05d0\u05e0\u05d9 \u05d0\u05d5\u05de\u05e8 \u05e9\u05d0\u05e8\u05d9\u05ea \u05d9\u05e9\u05e8\u05d0\u05dc \u05dc\u05d0 \u05d9\u05e2\u05e9\u05d5 \u05e2\u05d5\u05dc\u05d4 \u05d5\u05dc\u05d0 \u05d9\u05d3\u05d1\u05e8\u05d5 \u05db\u05d6\u05d1 \u05d5\u05dc\u05d0 \u05d9\u05de\u05e6\u05d0 \u05d1\u05e4\u05d9\u05d4\u05dd \u05dc\u05e9\u05d5\u05df \u05ea\u05e8\u05de\u05d9\u05ea (\u05e6\u05e4\u05e0\u05d9\u05d4 \u05d2 \u05d9\u05d2).<\/span><\/p>\n<\/td>\n

                		\n

                Midrash Tehillim 92, Part 14<\/span><\/p>\n

                14. To declare that the Lord is upright, my Rock, in whom there is no unrighteousness (Tehillim \/ Psalms 92:16). They asked Moshe, Who prevented you from entering the Land of Israel? He replied, I prevented it. They asked him, Was it not the Holy One blessed be He, who kept you out? He replied No. Speak not thus. Even if you should see the Holy One blessed be He, appear to justify the wicked man and condemn the righteous man, The Rock, His work is perfect; for all His ways are justice; a God of truth and without iniquity (Devarim \/ Deuteronomy 32:4). They asked Adam, Who brought death to you? He replied, I brought it upon myself. They asked him, Was it not the Holy One blessed be He, who caused you to die? He replied No. Speak not thus. I am like the sick man who was confined to his bed. When the physician came and looked at him, he enjoined him, You may eat such and such a thing, but do not eat such and such a thing, which will be bad for you and dangerous even unto death. But the sick man ate and was about to die. The people asked him, Was it perhaps the physician who is causing you to die? He replied, I myself have caused my death. If I had given heed to what the physician enjoined me, I would not be dying. So when Adam was asked, Was it not the Holy One blessed be He, who caused you to die? He replied, No, I myself caused my death, for it was said to me Of every tree of the garden you may freely eat (Bereshit \/ Genesis 2:16) from every tree which is good to you. But of the tree of the knowledge of good and evil, you will not eat of it (Bereshit \/ Genesis 2:17), because it is dangerous for you even unto death. And because I trespassed against His injunction and ate, I myself caused my death. Hence, the word of the Lord is upright. Rabbi Johanan taught, God enwreathes them that fear him, and they that fear God enwreathe Him. Thus, you say, The Lord is upright, my Rock, in whom there is no unrighteousness, and I the Lord say, the remnant of Israel will not do iniquity, nor speak lies, neither will a deceitful tongue be found in their mouth (Zephaniah 3:13).<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                The Midrash proceeds from the example of Moshe to the example of Adam asking who it was that brought death into his life (<\/span>\u05de\u05d9 \u05d2\u05e8\u05dd \u05dc\u05da \u05de\u05d9\u05ea\u05d4<\/span>). Adam said that he brought it upon himself (<\/span>\u05d0\u05de\u05e8 \u05dc\u05d4\u05dd \u05d0\u05e0\u05d9 \u05d2\u05e8\u05de\u05ea\u05d9 \u05dc\u05d9<\/span>). The rabbis say that it is the Lord who caused him to die (<\/span>\u05d5\u05dc\u05d0 \u05e2\u05e9\u05d4 \u05dc\u05da \u05d4\u05e7\u05d1\u05f4\u05d4<\/span>). Adam proceeds to tell a parable in the following way:<\/span><\/p>\n

                He replied No. Speak not thus. I am like the sick man who was confined to his bed. When the physician came and looked at him, he enjoined him, You may eat such and such a thing, but do not eat such and such a thing, which will be bad for you and dangerous even unto death. But the sick man ate and was about to die. The people asked him, Was it perhaps the physician who is causing you to die? He replied, I myself have caused my death. If I had given heed to what the physician enjoined me, I would not be dying. So when Adam was asked, Was it not the Holy One blessed be He, who caused you to die?<\/span><\/p>\n

                The point of the parable (<\/span>\u05de\u05e9\u05dc<\/span>) was to describe how he is sick and dying due to his own sins because he did not listen to the instructions of the physician. This draws an obvious parallel to the instructions of God, the Torah, upon which the Mishnah Pirkei Avot speaks extensively on the importance of Torah study for our lives according to chapter 6.<\/span><\/p>\n

                Mishnah Pirkei Avot 6:4:<\/span><\/p>\n

                This is the way [to toil in] Torah: eat bread with salt and drink a small amount of water and sleep on the ground and live a life [whose conditions will cause you] pain and in Torah you toil; if you do so (Psalms 128: 2) \u201chappy shall you be, and it shall be well with you\u201d – happy shall you be in this world, and it shall be well with you in the world to come.<\/span> (<\/span>\u05db\u05da \u05d4\u05d9\u05d0 \u05d3\u05e8\u05db\u05d4 \u05e9\u05dc \u05ea\u05d5\u05e8\u05d4, \u05e4\u05ea \u05d1\u05de\u05dc\u05d7 \u05ea\u05d0\u05db\u05dc \u05d5\u05de\u05d9\u05dd \u05d1\u05de\u05e9\u05d5\u05e8\u05d4 \u05ea\u05e9\u05ea\u05d4 \u05d5\u05e2\u05dc \u05d4\u05d0\u05e8\u05e5 \u05ea\u05d9\u05e9\u05df \u05d5\u05d7\u05d9\u05d9 \u05e6\u05e2\u05e8 \u05ea\u05d7\u05d9\u05d4 \u05d5\u05d1\u05ea\u05d5\u05e8\u05d4 \u05d0\u05ea\u05d4 \u05e2\u05de\u05dc, \u05d0\u05dd \u05d0\u05ea\u05d4 \u05e2\u05e9\u05d4 \u05db\u05df, (\u05ea\u05d4\u05dc\u05d9\u05dd \u05e7\u05db\u05d7) \u05d0\u05e9\u05e8\u05d9\u05da \u05d5\u05d8\u05d5\u05d1 \u05dc\u05da. \u05d0\u05e9\u05e8\u05d9\u05da \u05d1\u05e2\u05d5\u05dc\u05dd \u05d4\u05d6\u05d4 \u05d5\u05d8\u05d5\u05d1 \u05dc\u05da \u05dc\u05e2\u05d5\u05dc\u05dd \u05d4\u05d1\u05d0.<\/span>)<\/span><\/p>\n

                The Mishnah speaks of the importance of Torah study, in the sense that it should take precedence above the comforts of life. This is a description of conforming one\u2019s life to asceticism, a lifestyle characterized by abstinence from worldly pleasures, often for the purpose of pursuing spiritual goals. Christian authors of late antiquity such as Origen, St. Jerome, St. Ignatius, John Chrysostom, and Augustine interpreted the meaning of certain Biblical texts believing the Scriptures motivate one to follow a highly asceticized religious environment. Scriptural examples of asceticism may be found in the lives of John the Baptist, Yeshua the Messiah, each of the twelve apostles and even Paul. In addition, the Dead Sea Scrolls revealed the ascetic practices of the ancient Jewish sect of Essenes who took vows of abstinence to prepare for a holy war. We also know according to <\/span>1 Samuel 21<\/span>, David and his men before going out to war would prepare themselves to meet the Lord which involved a certain amount of asceticism in their lives. They kept themselves from having sex which allowed them to eat the bread of the presence from the Tabernacle. Drawing near to the Lord is important and the rabbis encourage a more ascetic life style and studying the Word of God that will benefit us both in this world and in the world to come. In the Midrash, Adam\u2019s conclusion is <\/span>\u201cAnd because I trespassed against His injunction and ate, I myself caused my death. Hence, the word of the Lord is upright.\u201d<\/span> Adam sought the pleasures of life, eating from the tree presented something he wanted, to be as God is, and through disobedience, he died spiritually and bodily death followed.<\/span><\/p>\n

                Midrash Tehillim 92, Part 14 concludes saying, <\/span>\u201cThus, you say, The Lord is upright, my Rock, in whom there is no unrighteousness, and I the Lord say, the remnant of Israel will not do iniquity, nor speak lies, neither will a deceitful tongue be found in their mouth (Zephaniah 3:13).\u201d<\/span> The Midrash concludes with <\/span>Zephaniah 3:13<\/span> with the proclamation to not do iniquity. With the Lord\u2019s help, we are able! Let\u2019s Pray!<\/span><\/p>\n<\/div>\n

                Tehillim 92-Part1-and-2<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

                In this week\u2019s study from Tehillim \/ Psalms 92:1-15, the Psalm opens saying, \u05d0 \u05de\u05b4\u05d6\u05b0\u05de\u05d5\u05b9\u05e8 \u05e9\u05c1\u05b4\u05d9\u05e8 \u05dc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea: \u05d1 \u05d8\u05d5\u05b9\u05d1 \u05dc\u05b0\u05d4\u05b9\u05d3\u05d5\u05b9\u05ea \u05dc\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d5\u05bc\u05dc\u05b0\u05d6\u05b7\u05de\u05bc\u05b5\u05e8 \u05dc\u05b0\u05e9\u05c1\u05b4\u05de\u05b0\u05da\u05b8 \u05e2\u05b6\u05dc\u05b0\u05d9\u05d5\u05b9\u05df: A psalm. A song. For the Sabbath day. 92:1 It is good to give thanks to the Lord And to sing praises to Your name, O Most High; (NASB) The […]<\/p>\n","protected":false},"author":2,"featured_media":5629,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":{"0":"post-5626","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-tehillim"},"_links":{"self":[{"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/posts\/5626","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/comments?post=5626"}],"version-history":[{"count":0,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/posts\/5626\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/media\/5629"}],"wp:attachment":[{"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/media?parent=5626"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/categories?post=5626"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.matsati.com\/index.php\/wp-json\/wp\/v2\/tags?post=5626"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}