[youtube url=”https:\/\/youtu.be\/kHAdl3MgYuE”]<\/p>\n
Do you have an unsettling feeling on the nature of American Culture and the underlying principles our country wants to teach our children today?\u00a0 This unsettling feeling on the inside is not limited to the recent actions of the United States (i.e. gay marriage) but is a world wide phenomenon.\u00a0 The reason being, everything of any importance in our lives as believers basically boils down to our relationship with our Creator (the Lord God of Israel) and our relationships with others.\u00a0 Our modern culture wants to push its morals and unrighteousness not only on our children but also on each one of us!\u00a0 In addition, the message of the modern church is to settle for something lukewarm in regards to our faith as it is related to this world system of truths, morals, and ungodliness.\u00a0 What has happened is that we have relegated our walk with God to little more than a hobby, when the Scriptures clearly show us that the Lord is passionately in love with His people.\u00a0 If this is what the Scriptures teach us, \u201cwhy are we not as passionate about our relationship with the Lord?\u201d\u00a0 And, \u201cWhat does a passionate relationship with God look like in life?\u201d<\/span><\/em>\u00a0 According to the Scriptures, the Lord has revealed Himself as Father, Husband, King, and Master, and has called us to become His children, bride, ambassador, and servant.\u00a0 These words draw in a covenant context of righteousness (\u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4), holiness (\u05e7\u05b9\u05ab\u05d3\u05b6\u05e9\u05c1), and purity (\u05dc\u05b8\u05d8\u05b9\u05bc\u05ab\u05d4\u05b7\u05e8, \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05dd), which is coupled with truth and faithfulness (\u05d0\u05b1\u05de\u05b6\u05ea) in our lives as His children.\u00a0 Does the modern church meet this level of commitment in a way that honors the Lord according to His word and proclaims His glory and truth to the world today?\u00a0 These are very important questions.\u00a0 This was the approach that is described of Abraham, who left his father and his land to seek the Lord God and His righteousness in the Land of Promise.\u00a0 Abraham understood who he was, what the Lord expected from him, and how these things are to be applied in practice to his life.\u00a0 In the opening verses of this week\u2019s Torah portion (Parashat Vayera<\/span><\/em>), we are provided with a picture of a man who lives a repentant life, and who actively sought for others to walk in God\u2019s Ways according to God\u2019s Word.\u00a0 The rabbis believe Parashat Vayera was a turning point for Abraham, for having just been circumcised, he heard from the Lord God in heaven by a visitation of angels.\u00a0 On meeting the angels, Abraham demonstrated a sense of urgency of faith.\u00a0 Do you demonstrate today that same sense of urgency as he did?<\/p>\n The verses we are looking at for this week are from Bereshit \/ Genesis 18:1-15<\/span><\/em>.<\/p>\n Bereshit \/ Genesis 18:1-15<\/span><\/em><\/strong> \u05d0\u00a0\u00a0 \u05d5\u05b7\u05d9\u05bc\u05b5\u05e8\u05b8\u05d0 \u05d0\u05b5\u05dc\u05b8\u05d9\u05d5 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d1\u05bc\u05b0\u05d0\u05b5\u05dc\u05b9\u05e0\u05b5\u05d9 \u05de\u05b7\u05de\u05b0\u05e8\u05b5\u05d0 \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 \u05d9\u05b9\u05e9\u05c1\u05b5\u05d1 \u05e4\u05bc\u05b6\u05ea\u05b7\u05d7-\u05d4\u05b8\u05d0\u05b9\u05d4\u05b6\u05dc \u05db\u05bc\u05b0\u05d7\u05b9\u05dd \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd: \u05d1\u00a0\u00a0 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0 \u05e2\u05b5\u05d9\u05e0\u05b8\u05d9\u05d5 \u05d5\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d0 \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05e9\u05c1\u05b0\u05dc\u05b9\u05e9\u05c1\u05b8\u05d4 \u05d0\u05b2\u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd \u05e0\u05b4\u05e6\u05bc\u05b8\u05d1\u05b4\u05d9\u05dd \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d5\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d0 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\u05dc\u05b7\u05de\u05bc\u05d5\u05b9\u05e2\u05b5\u05d3 \u05d0\u05b8\u05e9\u05c1\u05d5\u05bc\u05d1 \u05d0\u05b5\u05dc\u05b6\u05d9\u05da\u05b8 \u05db\u05bc\u05b8\u05e2\u05b5\u05ea \u05d7\u05b7\u05d9\u05bc\u05b8\u05d4 \u05d5\u05bc\u05dc\u05b0\u05e9\u05b8\u05b9\u05e8\u05b8\u05d4 \u05d1\u05b5\u05df: [\u05e9\u05e0\u05d9] \u05d8\u05d5\u00a0\u00a0 \u05d5\u05b7\u05ea\u05bc\u05b0\u05db\u05b7\u05d7\u05b5\u05e9\u05c1 \u05e9\u05b8\u05b9\u05e8\u05b8\u05d4 | \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 \u05dc\u05b9\u05d0 \u05e6\u05b8\u05d7\u05b7\u05e7\u05b0\u05ea\u05bc\u05b4\u05d9 \u05db\u05bc\u05b4\u05d9 | \u05d9\u05b8\u05e8\u05b5\u05d0\u05b8\u05d4 \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 | \u05dc\u05b9\u05d0 \u05db\u05bc\u05b4\u05d9 \u05e6\u05b8\u05d7\u05b8\u05e7\u05b0\u05ea\u05bc\u05b0:<\/p>\n<\/blockquote>\n A few observations may be made regarding the opening verses in Parashat Vayera.<\/p>\n Observations<\/p>\n Abraham took his faith very seriously.\u00a0 The MT indicates a sense of urgency when Abraham rushed to bless others.\u00a0 He rushed to bless the angels with food and drink and the Lord responded with a promise. (8:10<\/span><\/em>) These Scriptures speak of the Lord\u2019s ability to give faith and life no matter what age we are!\u00a0 It is important to recognize how Abraham\u2019s faith was connected to his actions.\u00a0 (Note Yeshua\u2019s faith as it is connected to the Scriptures, taking Abraham\u2019s example, he washed the feet of his disciples.<\/span><\/em>)\u00a0 Faith is to be used as a verb, something that is shown forth by our actions.\u00a0 The Apostle James wrote in his book that \u201cFaith without works is dead.\u201d (James 2:14-26)\u00a0 The entire book of James speaks of the kind of faith that changes how we live our earthly existence.\u00a0 According to the example given by Abraham, the question is \u201cHow is your faith making an impact on others?\u201d<\/span><\/em>\u00a0 We should be about developing creative ways for putting our faith into action.\u00a0 This is the point of studying the Torah.\u00a0 We are called to \u201cwork at our faith with fear and trembling,\u201d to push through life with faith, and to prove our faith, which is the meaning of Paul\u2019s words in Philippians 2:12.\u00a0 This is why the rabbis place so much emphasis upon the importance of Studying God\u2019s word and then it\u2019s application, as the example given in the Talmud Bavli Menachot 43b.<\/p>\n Talmud Bavli Menachot 43b<\/span><\/em><\/strong> The rabbis in the Talmud teach the Lord expects us to make 100 blessings each day.\u00a0 The Lord chose this as a means for humbling our lives before Him and before others, so that we do not forget the Lord or who we are as His children.\u00a0 It is in the blessing, and being blessed that reminds us to be grateful to the Lord and to give praise to His Name. For example, Midrash Tehillim 105, Part 1 opens with the Dibur Hamathil (\u05d3\u05d9\u05d1\u05d5\u05e8 \u05d4\u05de\u05ea\u05d7\u05d9\u05dc) saying, \u201cO give thanks unto the Lord, call upon His name, Sing unto Him, sing praises unto Him, Seek His face continually (Tehillim \/ Psalms 105:2-4).\u201d<\/span><\/em>\u00a0 The homiletic introduction to the midrash states, \u201cRabbi Jose son of Halafta said to his son, Rabbi Ishmael, If you would see the face of the Presence in this world, then occupy yourself with Torah in the Land of Israel…\u201d<\/span><\/em>\u00a0 In the rabbinic literature, as we see here in the Midrash, there is a lot of emphasis that is placed upon the importance of studying the Torah.\u00a0 When the rabbis speak of Torah study, the Chazal (Sages) connect the Torah to gemilut hassadim (acts of loving kindness). The rabbis place much emphasis upon the importance of Studying God\u2019s word and then it\u2019s application and this is what Paul meant when he said we are to \u201cwork at our faith with fear and trembling,\u201d (Philippians 2:12.)<\/span><\/em><\/p>\n As a result of the connection of Torah study to gemilut hassadim the rabbis ask the question saying, \u201cWe are all very busy and very pressed for time. If we only have a few hours a week of free time, should we devote it to Torah study or to gemilut hassadim?\u201d<\/span><\/em>\u00a0 A similar and related point is that it is as important to teach Torah to children and young adults as it is to Adults, and so coupled with the significance of studying Torah, we also need to take children and young adults out into the field in order to practice gemilut hassadim.\u00a0 This is related to the ultimate purpose for studying the Torah is all about, living our lives for the Lord.\u00a0 The midrash states \u201cRabbi Jose son of Halafta said to his son, Rabbi Ishmael, If you would see the face of the Presence in this world, then occupy yourself with Torah in the Land of Israel, for it is said, Seek the Lord and His strength; seek His face continually (Tehillim \/ Psalms 105:4).\u201d<\/span><\/em>\u00a0 The purpose of digging into God\u2019s Word is to seek the Lord, His strength in our lives, and His face (His presence) continually.<\/p>\n These comments and questions on the Torah versus gemilut hassadim draw to mind a fundamental principle in rabbinic exegesis known as the \u201cKal Vachomer\u201d<\/span><\/em> (\u05e7\u05dc \u05d5\u05d7\u05d5\u05de\u05e8).\u00a0 The \u201cKal Vachomer\u201d<\/span><\/em> (\u05e7\u05dc \u05d5\u05d7\u05d5\u05de\u05e8) is a fortiori inference, and a fundamental principle of rabbinic thought.\u00a0 The Kal Vachomer is a rule of logical argumentation by means of which two cases are compared, one lenient and the other more stringent.\u00a0 The Kal Vachomer principle asserts that if the law is stringent in a case where we are usually lenient, then it will certainly be stringent in a more serious case.\u00a0 The question then is \u201cWhat is the more serious case here with respect to judgment of sin in our lives?\u201d\u00a0 In Jewish life and the Torah, we are frequently confronted by competing values as it is related to this principle of thought, for example, the competing values such as the following:<\/p>\n In these situations, we are often confronted by the case of conflicting values.\u00a0 In the rabbinic literature, the term gemilut hassadim (acts of loving kindness), are generally coupled to the mitzvot such as visiting the sick, burying the dead, comforting the mourner, helping a bride and groom rejoice, and clothing the naked, etc.\u00a0 The medieval rabbis understood the mitzvah of gemilut hassadim in this way and that these mitzvot may also be more generalized which represent the believers attitude of seeking the Kingdom of God and His Righteousness by the way we love others.\u00a0 A true believer will seek any way he or she can to bring glory to God by the way he or she treats others.\u00a0 Studying the rabbinic literature, it becomes clear that both Torah study and gemilut hassadim are very basic Jewish values.\u00a0 Studying the Apostolic Writings reveals these basic truths were also a part of what Yeshua and the disciples taught as well.<\/p>\n It is interesting to observe in the Apostolic Writings that Yeshua used many \u201cKal Vachomer\u201d<\/span><\/em> arguments during His teaching ministry while here on earth.\u00a0 Many of the Kol Vachomer arguments that Yeshua used were directly related to our relationship with God and with others, which is the point of the rabbinic dictum of Torah study.\u00a0 The relationship that we have with the Lord God of Israel was what Yeshua was teaching and focusing upon in Matthew chapters 5, 6, and 7.\u00a0 Yeshua told His disciples saying in Matthew 19:23, \u05d5\u05d9\u05d0\u05de\u05e8 \u05d9\u05e9\u05d5\u05e2 \u05d0\u05dc \u05ea\u05dc\u05de\u05d9\u05d3\u05d9\u05d5 \u05d0\u05de\u05df \u05d0\u05de\u05e8 \u05d0\u05e0\u05d9 \u05dc\u05db\u05dd \u05e7\u05e9\u05d4 \u05dc\u05e2\u05e9\u05d9\u05e8 \u05dc\u05d1\u05d5\u05d0 \u05d0\u05dc \u05de\u05dc\u05db\u05d5\u05ea \u05d4\u05e9\u05de\u05d9\u05dd\u05c3 (\u1f49 \u03b4\u1f72 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03b5\u1f36\u03c0\u03b5\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03bc\u03b1\u03b8\u03b7\u03c4\u03b1\u1fd6\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6, \u1f08\u03bc\u1f74\u03bd \u03bb\u1f73\u03b3\u03c9 \u1f51\u03bc\u1fd6\u03bd \u1f45\u03c4\u03b9 \u03c0\u03bb\u03bf\u1f7b\u03c3\u03b9\u03bf\u03c2 \u03b4\u03c5\u03c3\u03ba\u1f79\u03bb\u03c9\u03c2 \u03b5\u1f30\u03c3\u03b5\u03bb\u03b5\u1f7b\u03c3\u03b5\u03c4\u03b1\u03b9 \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f77\u03b1\u03bd \u03c4\u1ff6\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff6\u03bd.) \u201c\u2026 truly I say unto you, it is difficult for the rich to enter into the Kingdom of Heaven.\u201d (NASB)<\/span><\/em>\u00a0 The reason for the difficulty of the rich to enter the Kingdom of Heaven is by reason of their trust being placed in one\u2019s wealth over trusting in God.\u00a0 The Torah teaches us that our wealth is a blessing from God and it is meant to remind us of the source of our blessings (see Devarim \/ Deuteornomy 8:11-20<\/span><\/em>).\u00a0 Trusting in the Lord God for everything is directly connected to a relationship a father has with his son and recognizing the source of life, food, home, and wealth, which truly comes from our Father in Heaven and not by our own making.\u00a0 Yeshua taught at length on these things in Matthew chapters 5, 6, and 7.\u00a0 Our relationship with the Lord is connected to putting our faith into practice.\u00a0 This is what Abraham did and this is why the rabbis discuss gemilut hassadim in the way they do according to the following references:<\/p>\n Kohelet Rabbah 7, ed. Vilna, fol. 18b<\/span><\/em><\/strong> Talmud Bavli Sotah 14a<\/span><\/em><\/strong> Talmud Bavli Sukkah 49b (Tosefta Peah 4:19, ed. Lieberman, pp. 60-61)<\/span><\/em><\/strong> Talmud Bavli Nedarim 40a<\/span><\/em><\/strong> Note the significance of putting our faith into action.\u00a0 Kohelet Rabbah 7, ed. Vilna, fol. 18b<\/span><\/em> states that denying gemilut hassadim is like denying God.\u00a0 Putting it another way, not putting our faith into action is like denying God.\u00a0 Can you think of any NT examples of this?\u00a0 (The entire book of James?)\u00a0 In a previous study, the rabbis say that the Torah begins with grace and ends with grace.\u00a0 Here in the Talmud Bavli Sota 14a<\/span><\/em>, the rabbis say that the Torah begins with gemilut hassadim and ends with gemilut hassadim.\u00a0 There is a parallel reference being made here to the grace of God and good deeds.\u00a0 The reason being, putting our faith into action requires the mercy of God (\u05d7\u05e1\u05d3) because we do not always get it right the first time.\u00a0 This is related to the Kol Vachomer in the sense of the weightier matter, whether to disobey a mitzvah in order to save a life or not.\u00a0 The rabbis say that gemilut hassadim is greater than charity, because charity is only the giving of money, where the visiting of the sick (gemilut hassadim) is as saving a life, and not visiting the sick is like the shedding of blood.\u00a0 The question then of whether Torah study (the study of the Scriptures) or gemilut hassadim are more important, the conclusion is that both are absolutely important as these things are fundamental and foundational to our salvation, in the sense that as a child of God and a disciple of Yeshua, we would not forsake the study of God\u2019s Word or neglect putting our faith into action right?\u00a0 Remember that the Scriptures clearly show us the Lord is passionately in love with His people, and so we too should be passionately in love with the Lord God of Israel!\u00a0 In our lives as believers and disciples of Yeshua, we need to find ways to devote time every day both to studying the Scriptures and to gemilut hassadim.<\/p>\n These things are related to the covenant relationship that we have with the Lord God of Israel in the Messiah Yeshua.\u00a0 Note that the message of the modern church is to settle for something lukewarm in regards to our faith and the covenant of God.\u00a0 We essentially are told at the pulpit that once our penalty was paid for by someone else (Jesus), that we could break the law again and it would be OK, as long as our denomination approves of the law being broken.\u00a0 The truth is, the very laws that convicted us of our sins is what sent us to our knees in the first place.\u00a0 These are the same laws that were meant to teach us how to live as part of God\u2019s eternal family in the covenant that we have with Him in His Messiah.\u00a0 They are the house rules for a loving Father.\u00a0 They teach us how to love the Lord and love one another, they teach us that there is a way we can know that we are pleasing to Him.\u00a0 We do not want to just hope we will be considered good and faithful servants, without producing the fruit of good works, right?<\/p>\n Abraham provides us with a picture of a man who lived a repentant life, and who actively sought others by teaching them to walk in God\u2019s Ways according to God\u2019s Word. He had an urgency of faith in relation to others.\u00a0 He believed all of God\u2019s Word, including the Torah was obligatory for all people, and he did not want to see men perish.\u00a0 Abraham recognized his role in being a blessing to others, and doing so quickly.\u00a0 This is the significance of putting our faith into action because we do not want to deny the Lord God in heaven by neglecting to live what we believe.\u00a0 The conclusion, the Torah teaches us to get out and practice our faith!\u00a0 This among other reasons is why the Torah is foundational for the life of a believer and teaches us how to abide in the Messiah Yeshua!<\/p>\n
\n 18:1 Now the Lord appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. 18:2 When he lifted up his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed himself to the earth, 18:3 and said, \u2018My lord, if now I have found favor in your sight, please do not pass your servant by. 18:4 \u2018Please let a little water be brought and wash your feet, and rest yourselves under the tree; 18:5 and I will bring a piece of bread, that you may refresh yourselves; after that you may go on, since you have visited your servant.\u2019 And they said, \u2018So do, as you have said.\u2019 18:6 So Abraham hurried into the tent to Sarah, and said, \u2018Quickly, prepare three measures of fine flour, knead it and make bread cakes.\u2019 18:7 Abraham also ran to the herd, and took a tender and choice calf and gave it to the servant, and he hurried to prepare it. 18:8 He took curds and milk and the calf which he had prepared, and placed it before them; and he was standing by them under the tree as they ate. 18:9 Then they said to him, \u2018Where is Sarah your wife?\u2019 And he said, \u2018There, in the tent.\u2019 18:10 He said, \u2018I will surely return to you at this time next year; and behold, Sarah your wife will have a son.\u2019 And Sarah was listening at the tent door, which was behind him. 18:11 Now Abraham and Sarah were old, advanced in age; Sarah was past childbearing. 18:12 Sarah laughed to herself, saying, \u2018After I have become old, shall I have pleasure, my lord being old also?\u2019 18:13 And the Lord said to Abraham, \u2018Why did Sarah laugh, saying, \u2018Shall I indeed bear a child, when I am so old?\u2019 18:14 \u2018Is anything too difficult for the Lord? At the appointed time I will return to you, at this time next year, and Sarah will have a son.\u2019 18:15 Sarah denied it however, saying, \u2018I did not laugh\u2019; for she was afraid. And He said, \u2018No, but you did laugh.\u2019 (NASB)<\/span><\/em><\/p>\n\n
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\n It was taught in a Baraita: Rabbi Meir said: a person must make 100 blessings each day, as it is written… (Deuteronomy 10:12) \u201cAnd now Israel, what does the Lord your God ask of you…\u201d<\/span><\/em> (\u05ea\u05e0\u05d9\u05d0 \u05d4\u05d9\u05d4 \u05e8\u05d1\u05d9 \u05de\u05d0\u05d9\u05e8 \u05d0\u05d5\u05de\u05e8 \u05d7\u05d9\u05d9\u05d1 \u05d0\u05d3\u05dd \u05dc\u05d1\u05e8\u05da \u05de\u05d0\u05d4 \u05d1\u05e8\u05db\u05d5\u05ea \u05d1\u05db\u05dc \u05d9\u05d5\u05dd \u05e9\u05e0\u05d0\u05de\u05e8 (\u05d3\u05d1\u05e8\u05d9\u05dd \u05d9, \u05d9\u05d1) \u05d5\u05e2\u05ea\u05d4 \u05d9\u05e9\u05e8\u05d0\u05dc \u05de\u05d4 \u05d4\u2019 \u05d0\u05dc\u05d4\u05d9\u05da \u05e9\u05d5\u05d0\u05dc \u05de\u05e2\u05de\u05da)<\/p><\/blockquote>\n\n
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\n Rabbi Judah said: to teach you that whoever denies gemilut hassadim it is as if he denies God.<\/span><\/em><\/p>\n
\n R. Simlai expounded: Torah begins with gemilut hassadim and ends with gemilut hassadim. It begins with gemilut hassadim, for it is written: \u201cAnd the Lord God made for Adam and for his wife coats of skin, and clothed them\u201d (Genesis 3:21), and it ends with gemilut hassadim, for it is written: \u201cAnd He buried him [=Moses] in the valley\u201d (Deut. 34:6).<\/span><\/em><\/p>\n
\n Our Rabbis taught: In three respects is gemilut hassadim superior to charity: charity can be done only with one\u2019s money, but gemilut hassadim can be done with one\u2019s person and one\u2019s money. Charity can be given only to the poor, gemilut hassadim both to the rich and the poor. Charity can be given to the living only, gemilut hassadim can be done both to the living and to the dead.<\/span><\/em><\/p>\n
\n \u2026 Did it not once happen that one of R. Akiba\u2019s disciples fell sick, and the Sages did not visit him? So R. Akiba himself entered [his house] to visit him, and because he swept and sprinkled the ground before him, he recovered. \u201cMy master,\u201d said he, \u201cyou have revived me!\u201d. R. Akiba went forth and lectured: \u201cHe who does not visit the sick, is like a shedder of blood\u201d.<\/span><\/em><\/p><\/blockquote>\n