As in the Days of Noah

Although this Week's Parasha is focused upon the plight of Abraham, I'm going to look back a little to last week's parasha, Noach, which will eventually lead into today's reading.

 Let me begin by reading a mystery that has laid on my heart since I was a child.  Matthew 24:36-51

36 “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

Referring to that Great and Terrible Day of the LORD.

37 As it was in the days of Noah, so it will be at the coming of the Son of Man.

Now I could stop reading at this point, and begin to speculate on what the days of Noah were like.  However, to stay within the principle of study, to understand the context in which we are reading, we must carry on.

38 For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark;

Well there you have it.  In the days of Noah it was "Business as usual."  Destruction was coming, but people just kept on living.  Noah was working on some kind of a Mega Project, and they laughed at him.  What, do you think, Noah didn't have time to tell them about what he was building and why?  He did, and some knew, those who took the time to ask, but they did not believe it.  "Business as Usual."

Let's read on:

39 and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man.
40 Two men will be in the field; one will be taken and the other left.
41 Two women will be grinding with a hand mill; one will be taken and the other left.
42 “Therefore keep watch, because you do not know on what day your Lord will come.
43 But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into.
44 So you also must be ready, because the Son of Man will come at an hour when you do not expect him.
45 “Who then is the faithful and wise servant, whom the master has put in charge of the servants in his household to give them their food at the proper time?
46 It will be good for that servant whose master finds him doing so when he returns.
47 Truly I tell you, he will put him in charge of all his possessions. 48 But suppose that servant is wicked and says to himself, ‘My master is staying away a long time,’
49 and he then begins to beat his fellow servants and to eat and drink with drunkards.
50 The master of that servant will come on a day when he does not expect him and at an hour he is not aware of.
51 He will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.


No we do not know the Day or the Hour, but the point is to stay ready.  What's also interesting to note that in the Luke 17 version, the Talmudim ask,

"Where, Lord?"  As to ask, Where will they be taken?


Yeshua answers, “Where there is a dead body, there the vultures will gather.”


This discourse is used to describe the event of the Rapture by those who teach Rapture Doctrine.  It is also used by those who reject traditional Rapture Doctrine, as to say, "You don't want to be taken."  This is compared to the removing of the tares of Matthew 13:24-30.  In this explanation, the tares will be taken first to be burned.  This is not the Rapture that you are looking for.


Over the past month we have been conducting a Beth Midrash on The Rapture.  It has been difficult because it appears that we do not have anyone among us that is very strongly opinionated or versed in Rapture Theology.  Therefore, I shared my insight, and we shared ideas, but it appeared that we agreed that conceptually, the Rapture is a title given to an event that predates New Testament era.  It would appear that the concept of the Rapture is what we would have referred to as "The Resurrection."  

I had shared last week, that during the process of another study, I stumbled across something that shed some light onto the idea of where "Rapture Theology," (in it's modern version) evolved from.


I found that the word "Rape," doesn't mean what we refer to it today.  In it's original Latin connotation, it referred to as "To Take," more closely related to "Kidnapping."  This word evolved from a practise of ancient warfare.  If a soldier, when in battle captures a city, and sees a woman that he desires, he was allowed to "Rape," her.  This was meant to "Capture," her and "Take her."  Unfortunately, this term, was not within context of her consent.


It wasn't so long ago (back in September) that this issue was address within the Torah, in one of our previous readings of the last cycle.  In Ki Teitzei - Deuteronomy 21:10-14 we read:


10 When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive,
11 and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;
12 then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;
13 and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife.
14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.


By definition, this was not Rape.  Although there is a "Capture" involved, there are stipulations within Torah, of how one may continue in this relationship.  In the end, when they are to marry, it is by consent.

This situation of "Rape," does not depict the type of relationship that Messiah has with His Bride to be.


We are aware of who we are, and He is coming for us.  Our obligation is to remain vigilant for His return, as describe in Matthew 24 and Luke 17.  The Days of Noah describe a time where people were not vigilant, and therefore continued in "Business as usual," until the destruction came.  Therefore, so shall the End Times be, before the Day of the Son of Man's Return.


In last week's Drash, I ended off by encouraging you to study a few Scripture references.  Genesis 3:22-24 compared to Genesis 11:6-9 and how these verses offer clues to why the World ends up at Jerusalem in Zechariah 14.


Genesis 3 speaks of the Angels being placed to block the way to the Tree of Life.  The Genesis 11 portion speaks of the confusion of the languages, because the LORD was declaring, whatever man puts his mind to, he will accomplish it.  Therefore, the LORD confused their language to end their endeavour to reach Heaven.  The Battle of Jerusalem isn't simply about real estate.  It is what Jerusalem represents.  God's Kingdom, and access to Heaven.


Since the time the Angels who rebelled again God were cast out of Heaven, they have longed to return.  Since his creation, man has been that vehicle that they have manipulated to achieve their ultimate goal.  For this reason, God blocked the way to return to the Garden, where the Tree of Life resides.


Therefore, the Evil heart of man attempted to find a new way into Heaven, by building the Tower.  This too was off set.  Man was divided.


However, after Millennium of attempts to unite man, plurality is at its height.  Once again, and not since the days of Alexander the Great, have we seen such so-called "Unity of Humanity."


Some declare that this is the time of the return of the Nephilim in the form of the so-called "Rephaim."


"As it was in the days of Noah, so it will be at the coming of the Son of Man."

4 The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. Genesis 6:4


Now, there is much speculation on who exactly were the Nephilim.  The word is translated to "Giants," even though the word itself depicts, "The Fallen Ones."  Now, due the root nature of the word, the idea that the Nephilim were Giants, was because they were hybrids of Human and Angel.  This has been debated by the Rabbis and the Church alike over the centuries.  The connection to Giants, is because of the connection of the Rephaim in the days of the writing of the Torah, during the Exodus to the Promised Land.  The Rephaim were Giants, associated with the Nephilim.  Therefore, if the Rephaim were Giants, then by Transitive relationship, so were the Nephilim.


Now this is where Theology and Speculation come into affect.  1st of all, if the Nephilim were simply Human Giants, they would have been wipe out during the flood, and they would have no decedents in the time of the Exodus.  2nd, if they were Angels, they would have simply reemerged in the same means that they emerged as Nephilim in the first place.  Relations between Human and Angel.


The 1st question I ask is, then why call them Rephaim?  Why not simply refer to them as Nephilim?  We'll come back to this.


Although the speculation that the Nephilim are hybrid Human Angels is plausible from Man's perspective, I have a few challenges to this Theory.


First of all, this idea follows too consistently with Ancient Mythology.  "Clash of the Titans!"  People, partly deity and partly human, who have "Fallen" from the heavens with a compelling mandate to "Find their way home."  Does this sound familiar?  It should, this was the objective of Nimrod's Tower in Babel.


It's funny.  Since I have began to study the Scripture from a Hebraic perspective, any time I notice something that appears "Familiar," as in "Greek" thought, I begin to question my own understanding.  So often we "The Believers," over the Millenia have been seduced by mingled Theology, that we just accept the Traditions of Men, because they appear to mimic the foundations of our Faith.  Now do we understand why the LORD taught us in Torah, to avoid this "Dominion Theology."  You cannot conquer that which is pagan, slap a "Christian" Theological perspective on top of it, and then call it Holy!  If there is poison in the soup, you cannot pick the poison out.  The LORD has called us to be Holy (Set Apart), not compromised for the sake of the Gospel.  If we compromise the Gospel, it is no longer the Gospel - Plain and Simple.


When Paul teaches that He is "All things to all men," it is meant within reason. (1 Corinthians 9:19-23)  Paul himself would have told you that.  It doesn't mean that He went to the Temple of Asclepius and declared, "This is really Jesus, you know?"  In case you do not know the reference, Asclepius is the Son of Apollo, who holds the title of "Healer," and "Resurrecter of the Dead."


Therefore, let's not allow the Traditions of Men, and the Folklore of the Ancients, affect our method of perceiving Scripture.  Scripture backs up Scripture, as we will soon see.


In fact, I've tested the Theory that, the terms "Sons of God" and "Daughters of Men," are mere idioms describing the 2 Ancient perspectives about our Relationship with God.  Where "Sons of God," refer to those who "believe" they are "The Sons of God," a self-inflicted idiom.


In similar manner Yohannan the Immerser (John the Baptist) speaks of this arrogance when addressing the Parushim and Tzadakim.


7 But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: “You brood of vipers! Who warned you to flee from the coming wrath?
8 Produce fruit in keeping with repentance.
9 And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham.
10 The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. Matthew 3:7-10


On the other hand, the "daughters of men," also referring to the "sons of men," where we get the term "Son of Man," simply implies those who believe in the Coming Messiah.  The term "daughters" is used within this context of Genesis 6 to illustrate the process of procreation, if you get my meaning.  This term is an idiom of "Faith."  Faith in the one who would one day come to take them home.  These were the Philosophies of the Ancient World.  The LORD will come to get us; Messianic Faith, where as "We must ascend into heaven and reclaim our place as His Children!"; Works based Salvation.


"Messianic Salvation" is based upon T'shuva (Repentance) and returning to God in humility, and preparing for His Coming, where as "Works based Salvation" is just that, "We will Achieve our place in Heaven!"


This is what separated the people of that day, and when these two beliefs in relation to God began to mingle, the LORD declared, Enough, and Noach received the call to begin to build.


The Nephilim did not die in the flood, because the seed of HaSatan was still within man, and carried over, and not soon after the flood, they began to build the Tower.  Therefore, when you hear terms like, "Together we can Achieve anything," we are living in the Days of Noah.  What has changed from the Days of Noach, to the time of Messiah, to this Day?


I'll remind you once again of the words of Abraham during the Akedah:


"8 And Abraham said: 'God will provide Himself the lamb for a burnt-offering, my son.' So they went both of them together." Genesis 22:8


This is the foundation of The Sons of Man.  There are those who Trust in the LORD, and there are those who trust in man.


Now my second problem with Nephilim literally meaning "Fallen Angels" is that Yeshua addressed this issue of Angels and Marriage, perhaps due to this very reason, because this belief existed in Temple era.  I believe that this theology evolved out of the mingling of Babylonian and Greek influence.


This is How Yeshua addressed this:


23 That same day the Sadducees, who say there is no resurrection, came to him with a question.
24 “Teacher,” they said, “Moses told us that if a man dies without having children, his brother must marry the widow and raise up offspring for him.  (For those of you who recall "The Loose Shoe" reference?)
25 Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother.
26 The same thing happened to the second and third brother, right on down to the seventh.
27 Finally, the woman died.
28 Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?”
29 Yeshua replied, “You are in error because you do not know the Scriptures or the power of God.
30 At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.
31 But about the resurrection of the dead—have you not read what God said to you,
32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’[b]? He is not the God of the dead but of the living.”
33 When the crowds heard this, they were astonished at his teaching.


Now my third reason, and this is really the one that drives it home, because Ezekiel simply translates in no uncertain terms, WHO the Nephilim were:


27 And they that are inferior to the uncircumcised shall not lie with the mighty that are gone down to the nether-world with their weapons of war, whose swords are laid under their heads, and whose iniquities are upon their bones; because the terror of the mighty was in the land of the living.  (Ezekiel 32:27)


In the translation, Nephilim is not used, however it is there in the Hebrew as "The Fallen,"  He is not talking about Angels.


Within the context of this verse and this chapter, we learn that the Nephilim were simply the Heroes of Legend.  Great Warriors of Folklore, "Myths" whose stories, were worshipped as gods, and now lie dead in the grave.  They were once Mighty, and are no more.  They are "The Fallen."  Now, when you understand the term Nephilim from the Ezekiel portion, and then you apply his understanding to the Genesis 6 portion, you begin to understand that the Nephilim were only humans with delusions of grandeur, or at the very least, those who embellished their status over the millennium.  "Lest we forget the Fallen."  The Nephilim were nothing more than Hero Worship.


Please do not think that I am comparing our Remembrance Day observance to Remembering the Nephilim, as though it may imply.  We must understand that the Nephilim refers to Heroes of Mythical Proportion.  Hero Worship, apposed to Remembering, in Honor and Thanks Giving, for those who fulfilled that ultimate act of Love by laying down their life for their brother.  Honouring the humble self-sacrificing soldier is not the same as the Worship of Nephilim.  Just to put things into perspective.

Now to answer the question about the connection from the Nephilim and the Rephaim, Ezekiel connects the dots for us.  What is the connection between the Nephalim and the Rephaim?


OK I'm going to take you down another lesson on why it's so important to know your ancient Hebrew.  Why?


Because when we superimpose our modern ideas into ancient stories, we end up so far off course.  Let's allow the Hebrew to teach us a deeper story.


During our Midrash on "The Rapture" my word search lead me down a rabbit hole.  I found myself wanting to understand why we look to The Sky when referring to Heaven.  Stay with me here.  Remember, I'm working with the concept of Rapture, and I'm trying to understand the whole concept of being "Taken up into the Clouds."  Therefore my study techniques lead me to take into consideration, "What goes up, must come down?"


If there is an UP (The Heavens) then what is down?  This lead me to the Hebrew word, Nephal - "To Fall."  It is first used when describing how the LORD made Adam "fall" into a deep sleep.  This was an interesting president set.  The concept of "Fall," was initially metaphoric, rather than literal.  Meaning that "Falling Asleep," was simply a metaphor for descending to a subconscious state.  It was during the Midrash that I made mention of the word "Nephal," which Dan declared, "Like the Nephilim." - "The Fallen Ones."  I had not connected those dots.


You see, this is Kehielah.  This is Community.  The Beth Midrash is a Community effort.  As we work together, the LORD is teaching us how Kehielah works.  "Church" is another word that we use.  As He gives each of us pieces to this puzzle and we share with one another, we all get to share in the outcome, as the picture becomes more clear.


OK, so if Nephilim means "Fallen Ones" in reference to Heroes of Legend, then who are the Rephaim?
Well, by the same principle, I looked up the root word for "Rapha."  This is the Hebrew word for "To Heal."  Therefore, it literally means the "Healed Ones." To be made Whole.


What?  I know...  I was wondering the same thing too.  The Rephaim are "The Healed," ones?


Well Talmudim, what do we do when we see these anomalies?  We....  Anyone?


Midrash - We Investigate.  Good.


Now Rapha means "Heal" in Hebrew, but to other Canaanite cultures they were referred to as “Repha'im,” or "dead ancestors," as opposed to Rophe’im, “doctors" or "Healers" or "Physicians." The Hebrew root רפא means "heal," and thus the masculine plural nominalized form of this root may indicate that these deceased ancestors could be invoked for ritual purposes that would benefit the living - Necromancy or Worship of the Dead.


Perhaps this would explain King Saul's actions when using the Witch of Endor to attempt to use necromancy to summon the spirit of The Prophet Samuel, but let's look at the connection between "The Dead" and "The Doctors."


I think this puzzle is starting to come together.  The wages of Sin is Death (Romans 6:23).  This is possibly a Hebraism at work.  The Rephaim are Ropheim.  The Dead are Healed.  During The Flood, the Nephilim would have been wiped out, and as we know only Noach's family lived.  There is no mention of them being Nephilim, but as we know, if somewhere in their family tree, they were mingled, then the genetic code would have been written on their DNA.  Therefore, after some time that recessive gene would have resurfaced and to "them" (Post Flood descendants), the Nephilim would have been "Resurrected," into the Rephaim.  The word Heal, also means to "Make Whole."  Therefore, in the Days of the Exodus, "The Rephaim were Resurrected Naphilim," from their (present day) perspective.  This is typical Mythical Theology as we touched on at the beginning of the Message.


What's also noteworthy is that "Rapa" is also the root word in The Greek "THERAPEUO" or as we say in English "The-rap-y."


Therefore, I believe THIS is the original nature of the term "Rapture."  The "Healing," or "The Resurrection."


The Latin term was superimposed over the idea of "Resurrection."  This is a classic "Telephone Game," scenario.  Much like we discovered when studying the translation discrepancies on the material used to cover the Tabernacle.  Latin Translations referred to it as "Badger Skins" when it was supposed to be the hide of an aquatic creature. The reason that we end up with Badger, is because of the similarity in the Hebrew word "Tachash" and the Latin "Taxus" - "Badger."


This is to say, that in a similar way, when the ancient idea of Rapa "To Heal," is associated with "Resurrection," the Romans had the idea of the Ruptured Bride, "Rapiemur."  Now we end up with a theology that though may translate in the "Taken up" aspect, it falls short of the Bride being "Captured," or as it would be, "Raped" by the Groom.


Although this custom was common to the Romans, and many other cultures, the Scriptures do not depict this kind of "Taking up."  Therefore we must be careful on how we translate Scripture.  Knowing the Scripture, and knowing the origins of this idea, although similar in theme, is very different in application.


All I can say is that the more I look at it, the more I am convinced that The Rapture is The Resurrection, and not a self-contained "New Testament" Theology.  I have also stated that we should refer to the concept of "Being Caught Up," as "Nasso," to avoid the connection to the Roman Concept of Rapiemur.


Nevertheless, since I am sure that no one accepts that the actual etymology of the term "Rapture" (Rape) is prophetically accurate, it becomes an issue of semantics, rather than doctrine.  All the same, to avoid the confusion of future generations, I would rather use the Hebraic idea of Nasso, "To be Lifted up to inspect," rather than the "Captured/Raptured" term.  That's just me.


With all this said, Yeshua is speaking to us today, when He declares, "As in the days of Noah."  In this discourse Yeshua also speaks of the "Marrying and Giving in Marriage."  Some have compared this statement to refer to Divorce and Remarriage, which of course is rampant today.  However, within context of the motivation to put an end to it, the scripture talks about the "Sons of God," mingling with the "Daughters of Men."  This was what needed to end.  The Holy was mixing with the unholy.  Therefore there was none left that were Holy, less Noah and his family.  Which is to say that Noah, and his family were the only ones that believed in the "Salvation of the LORD."  It was this fundamental and foundational motivation that was counted to them as Righteousness, and therefore they were saved.  The rest didn't believe in Haba Olam (The World to Come or The Resurrection), and or, they believed that their own Righteousness would save them.  Obviously, it did not.


This is why, when we read the story of Yeshua, we KNOW that this is (He is) God's provision.  He is the Messiah of Promise.  "God Himself, has provided the Sacrifice."  This is why Abraham declares "Adonai Yireh" on mount Moriah.  It's funny how we have all this Theology.  Idea layered upon idea, from not mixing milk and meat to post-trib, pre-trib, and it all boils down to two ideas.  "God will provide" verses "God helps those who help themselves." Which one is Scripture?


Although I should conclude here, I promised to tie this into today's reading.


Now this message took on a path of its own, as it usually does, because I'm not in charge.  He is.  Nevertheless, as promised I wanted to touch a little on this week's reading.


There is a connection between Abraham and the Rephaim, but it is not a direction connection.  It is indirect, but profound nonetheless.


Reading from Genesis 14:


1 And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim,
2 that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela--the same is Zoar.
3 All these came as allies unto the vale of Siddim--the same is the Salt Sea.
4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
5 And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,
6 and the Horites in their mount Seir, unto El-paran, which is by the wilderness.
7 And they turned back, and came to En-mishpat--the same is Kadesh--and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar.
8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela--the same is Zoar; and they set the battle in array against them in the vale of Siddim;
9 against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.


Notice how King Melchizedek is not mentioned in any of these alliances.  The other point,that I wanted you to take note of is that, the 5 Armies of the Rebelling Kingdoms could not defeat King Chedorlaomer of Elam, and his alliance.  Sodom and Gomorrah are sacked and they lose everything.  To their advantage Lot, Abraham's Nephew, is taken in the Captivity.  This provokes Abraham to take his alliances with 3 other Tribal Leaders, equalling 318 men, and by nightfall defeats a King whose armies were not only undefeated, but took down the Rephaim (Giants!)


In case you were curious about the 1000 Terrorist exchange for 1 Israeli soldier, portrayed most recently in the news, again.  I think the exchange rate is based upon this premise.


Those are some pretty good odds.  Well, at least some things haven't changed in thousands of years.  The same yesterday, today, and forever!  Amain? 


Now, I mentioned King Melchizedek earlier, because He is not introduced in the introduction to this story, as any of the Kings mentioned, but for some reason, there He is at Abraham's return.


18 And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.
19 And he blessed him, and said: 'Blessed be Abram of God Most High, Maker of heaven and earth; 20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.' And he gave him a tenth of all.


Now, I've been taught that this is where the concept of "Tithing" originated.  As I read this portion this time, I didn't see it that way.  In fact, I saw this in reciprocate.


The truth is that Abraham had nothing to give to King Melchizedek.


Let's read on:


21 And the king of Sodom said unto Abram: 'Give me the persons, and take the goods to thyself.'
22 And Abram said to the king of Sodom: 'I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth,
23 that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;
24 save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre, let them take their portion.' {S}


The King of Sodom was attempting to give tribute to Abraham for the ransom of his positions, but Abraham refused.  In fact, Abraham goes as far as to say, "No thanks.  I don't want anything of yours, so that you cannot claim to have made me rich."  This is to say that Abraham only wanted the Glory for God.  Therefore, if Abraham would take nothing from the King of Sodom, then what "Tithe" would he have to give to King Melchizedek?


Let's read that verse again within context of the Kings attempting to pay tribute to Abraham and his alliance.


19 And he blessed him, and said: 'Blessed be Abram of God Most High, Maker of heaven and earth;
20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.' And he gave him a tenth of all.


Reading it again, it would appear the King Melchizedek gave Abraham a tenth.  Now, from what we understand Paul was addressing in Hebrews, by accepting a reward from this King, it was giving God the Glory, because then it was from God's provision that made Abraham Rich.  A 10th of The Kingdom.


Chaverim, before I close today I want to touch on something that Michael had shared with you a couple weeks ago, regarding Community.


We are a Kehielah.  This means that we share and take care of one another.  I know that the topic of Tithing is sometimes a touchy subject.  There are many arguments for it, and many reasons we find to avoid it.  All in all, we must remember where it all comes from.  We must not become legalistic about tithing, because the LORD wants us to give with a joyful heart.  If we suffer because we tithe, then are we really giving unto the LORD, or has the Tithe become a burden to us?


Yeshua said that the poor will always be amongst us.  Does this mean that we should live on a Kibbutz as Communists?  Perhaps for some, this is a good idea, but for others this is invasive.  In all things we must leave our opinions to Grace.  All the while, we are a Community and we are also individuals, and we need our space and to work out our own salvation with fear and trembling.  This means that we are together, yet apart.  Therefore, we share as much as we can.  I don't want anyone here thinking that tithing is mandatory.  At the same time, we must remember that we are called to care for one another.  This means that we cannot just take and take.  We are obligated to give back in love.  If you give of your time, by helping out around the Congregation, and this is a 10th of your time, then so be it.


The Shema teaches us that we should love the LORD Our God with ALL our heart, all our Mind, and All of our Strength.


Yeshua also gave us an example of what this means:


41 Yeshua sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts.
42 But a poor widow came and put in two very small copper coins, worth only a few cents.
43 Calling his disciples to him, Yeshua said, “Truly I tell you, this poor widow has put more into the treasury than all the others.
44 They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on.” Mark 12:41-44


Let's not get caught up in the economics of God's Kingdom, and become legalistic about it, but let's give unto God that which is God's.


There are some among us that feel a need for a building of our own, A place where we can celebrate the LORD's Days without conflict and in Peace.  I am one of those.  There are others who say that we do not need to tie ourselves down to a building, and all the trappings that come with it.  I also agree with this wisdom, at least the caution thereof.  Nevertheless, I am of the Vision that we will one day have a place of our own, and I pray that day is soon.


However, with this vision comes a commitment from all of us, all of us that refer to ourselves as Chaverim Mashiach.  Give as you can, as the LORD provides, but do not feel guilty when you cannot.  In His Time.  Let's share our Faith in Action, by Giving and Doing.  Together, we will have a place to call our own, LORD willing.  Let's just trust in Him, and remember to give joyfully, or do not give at all.


Chaverim, I thank you for giving me your time to listen to my ideas about Scripture, but I also encourage you to step up and give of your time as well, and share in this ministry in whatever way you can.


May the LORD Bless you, and bestow the Riches of Our Father Abraham upon you, so that you may bless others as well.