每週一妥拉 2017/7/16-7/22
從古時起，世界各地的猶太會堂會一週一次在安息日讀經，從摩西五經（妥拉）到先知的書（先知書）。每週的讀經內容都有一個希伯來名稱，其出自經文內容起頭的字。每週慣例讀經的實例剛好記載在路加福音四章16節，耶穌來到拿撒勒的會堂，讀了一段先知書（以賽亞書61章）。我們發現每週一次閱讀這些內容，不僅提供我們機會，與世界成千上萬的猶太人來確認神話語的內容，在我們為以色列與猶太人的代禱上，聖靈更時常貼切的啟發具體的內容禱告。
這週的閱讀進度（7/16-7/22）是『雙倍閱讀』，讀經內容包括：
I『支派』（Matot）
妥拉：民數記30:1-32:42
*民數記30. 在神的眼中許願與起誓是非常嚴肅的事；這些話語既出於按著神形象所造之人的口，就要約束自己，不可食言（2,6節）。所有人都要約束自己的許願或起誓，不可食言（30:2）。然而，在神所建立的權柄結構中，在某些特殊情況下，丈夫或父親可以允許釋放一個特別的恩典來遮蓋妻子，或是住在家中年輕女兒的過失，予以保護並照管他們，這是神給丈夫或父親的終極責任。因此，倘若一位父親聽見他女兒所許的願，認為不妥，他可以拒絕，主也會赦免她（30:5）。同樣地，當一位丈夫發現他妻子所許的願不妥，他可以選擇不答應（希伯來文：lehani），其願就不得為定（lehaphir），『耶和華也必赦免她』。
有趣的是，這兩個希伯來文都被用在詩篇33:10：『耶和華使列國的籌算歸於無有（lehani），使眾民的思念無有功效（lehaphir）』。在這裡也是如此，錯誤的籌算在神終極的憐憫中歸於無有。
*民數記30:15. 『但她丈夫聽見以後，若使這兩樣全廢了，就要擔當婦人的罪孽。』
在墮落的人所建立與維持的聖所中，利未家的人被呼召『擔當干犯聖所的罪孽』，而亞倫與他子孫則『擔當干犯祭司職任的罪孽』(民數記18:1, 22-23)。神賜下特別的恩典給在這些職位上的人，但倘若以色列其餘人挨近會幕，他們將『擔罪而死』。同樣地，在這裡顯出神賜下特別的恩典給擔任家中『祭司』或『利未人』的男人。最終，在贖罪日一隻山羊會被殺來贖罪，另一隻則會被帶到曠野來『擔當他們一切的罪孽』(利未記16:22)，所以會有一位來到，祂不僅為罪犧牲，更成為神的羔羊『擔當世人的罪』（約翰福音1:29）。
*民數記31:1-2.『耶和華吩咐摩西說：你要在米甸人身上報以色列人的仇，後來要歸到你列祖那裡。』
在這章上半段讀到如此駭人聽聞的事件，很重要的是要瞭解到是誰吩咐這件事。在詩篇94:1，兩次稱主為伸冤的神。以賽亞書61:2說到聖靈的膏抹宣告『神報仇的日子』，並『安慰一切悲哀的人』。帖撒羅尼迦後書1:8預言，主耶穌同祂有能力的天使從天上『在火焰中顯現，要報應那不認識神和那不聽從我主耶穌福音的人』。羅馬書12:17-20告誡信徒被冒犯時不要報仇，並引述申命記32:35『主說：伸冤在我；我必報應。』希伯來書10:30也引用了相同的經文，作為今日『認識祂』之人的相關信息。那是祂的報仇，不是我們的，但在詩篇149:7清楚說到『聖民』在一個時刻會被神使用來『報復列邦，刑罰萬民』。
顯然在這裡（民數記31章）神公義的報仇是透過祂的子民釋放出來。『按著定命，人人都有一死』（希伯來書9:27），這些米甸人的時候到了，包括當他們預備要進入應許之地時，『叫以色列人在毘珥的事上得罪耶和華』的這些婦女（民數記31:16）。
II『旅程』（ Masssei）
妥拉：民數記33:1-36:13
民數記33章
『從出埃及記開始，漫長的曠野故事來到尾聲，以色列人做好準備跨越約旦河進入迦南地，這一章重現在曠野行進路程中所經過的每一站』(摘自Robert Alter翻譯版)。
*民數記 33:1. 『以色列人按著軍隊，在摩西、亞倫的手下出埃及地所行的路程（或作：站口；下同）記在下面。』
當聖經第一次記載以色列兒女從埃及地出來(出埃及記12:41, 51; 13:18)，他們可能還不完全察覺他們已經是『軍隊』了─每個成員在隊伍中都有被指派的位置，但以色列軍隊的神(撒母耳記上17:45)非常明瞭！當百姓從罪的奴役之家被帶入屬天的國度，他們很快發現他們進入到爭戰中，但在萬軍之元帥的軍隊裡有特別為他們保留的位子！
*民數記33:2.『摩西遵著耶和華的吩咐記載他們所行的路程，其路程乃是這樣：』
『所行的路程』有時也翻成『起行點』，儘管有稍許不同的觀點，但兩種說法都正確，其希伯來文接近我們在祝謝食物時所使用的字─從土地上生出食物的人。所以這一句話也可以被翻為：『摩西記載著他們旅程中生出路程的地方』。有一個古老的猶太諺語與此類似：『你無法知道要往哪裡去，直到你知道從哪裡來。』他們遵著神所吩咐的，記下他們所行路程的起行/出發點(民數記9:18)。
*民數記36:7.『這樣，以色列人的產業就不從這支派歸到那支派，因為以色列人要各守各祖宗支派的產業。』
『守』這個字的希伯來文和創世記2:24亞當和妻子『連合』這個字一樣，就是這樣的吩咐使拿伯在列王記上21:3對亞哈說：『我敬畏耶和華，萬不敢將我先人留下的產業給你。』
為以色列回到他們先人之地業禱告是很重要的─禱告他們從主領受對那地極大的熱誠，一個神聖的忌邪之心來看待這塊從先父傳承下來的產業，那是從神而來的永恆之約，是神揀選他們並在那裡與他們相遇！
*民數記36:13. 『要剛強！要剛強！我們會變得更剛強』
這是每當猶太人讀完摩西五經的其中一卷書，會傳統吟誦的勸誡。
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先知書（受苦的先知書2）─耶利米書2:4-28; 3:4; 4:1-2
在以色列三週『狹窄之地/在困境中』期間（搭模斯月十七日到埃波月九日─今年從七月11日到八月1日），平常的妥拉閱讀會改成特別的受苦先知書閱讀，藉此呼喚以色列嚴肅反省她的罪與她所應得的審判，而神的愛仍在吸引她悔改並回轉向祂。
*耶利米書2:13.『因為我的百姓做了兩件惡事，就是離棄我這活水的泉源，為自己鑿出池子，是破裂不能存水的池子。』
*耶利米書3:4.『從今以後，你豈不向我呼叫說：我父啊，祢是我幼年的恩主。』
*耶利米書4:1-2.『耶和華說：以色列啊，你若回來歸向我，若從我眼前除掉你可憎的偶像，你就不被遷移。你必憑誠實、公平、公義，指著永生的耶和華起誓；列國必因耶和華稱自己為有福，也必因祂誇耀。』
當以色列回到與神正確的關係，神的計畫總是讓世界各地能感受到其所帶來的影響，使列國進入對祂榮耀的新啟示，並『因耶和華稱自己有福』。
下週的閱讀進度（7/23-7/29）稱為『話語』（D'varim），讀經內容包括：妥拉─申命記1:1-3:22；先知書─耶利米書8:13—9:23。
馬汀和娜瑪‧賽維士（Martin & Norma Sarvis）
於耶路撒冷
THIS WEEK’S TORAH PORTION:
From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world. The references for all texts are those found in English translations of the Scriptures.
The Parashah for this week 16-22 July 2017 is a “Double Reading”:
I. Matot—“Tribes”
TORAH: Numbers 30:1—32:42
Numbers 30. Vows and oaths to the LORD are extremely serious transactions in God’s eyes; such words, coming out of the mouth of a person and binding his or her very soul, must be taken seriously and honored by all humankind who are made in God’s own image (vss. 2, 6). In Ancient Israel, vows and oaths were binding absolutely on all males (30:2). Yet within the authority structure God had set up, there were certain circumstances in which the positioning of a human father or husband could (as with the divine Father/Husband of which they are a reflection) allow release of a special grace to cover the guilt of a young daughter living at home, or of a wife (the protection and oversight of both for which God held the father or husband ultimately responsible). Thus, if a father, on the day he heard of a vow his daughter had made deemed it unwise, he could overrule her vow and the LORD would forgive her (30:5). Similarly, on the day a husband became aware of a vow made by his wife, he might, if he believed it unwise, choose to “overrule” (Hebrew verb: lehani) and “make void” (Hebrew verb: lehaphir) the vow which she had made –“and what she uttered with her lips, by which she bound her soul, and the LORD will forgive her."
[It is interesting that both of these Hebrew verbs are used in Psalm 33:10, “The LORD brings the counsel of the nations to nothing (Hebrew: lehaphir); He makes the plans of the peoples of no effect” (Hebrew: lehani). Here also, faulty counsel is cancelled out by a greater authority in an ultimate mercy.]
*Numbers 30:15. “But if he does make them void after he has heard them, then he shall bear her iniquity”. In a holy sanctuary built and maintained by fallen man, those of the House of Levi were called to “bear the iniquity” of that sanctuary. (Numbers 18:1, 23), while Aaron and his descendants would “bear the iniquity” of his priesthood. There was a special grace given to those in these positions—but if the rest of the Israelites came near to the tabernacle of meeting, they would “bear their sin and die.” Likewise, it appears here that a measure of this same grace was given to a man in his role as “priest” or “Levite” over his home. Ultimately, just as one goat was slain for sin on the Day of Atonement, but another was necessary to be taken into the wilderness to “bear on itself all their iniquities…”(Leviticus 16:22), so would come Another who not only would offer Himself up to die as a sacrifice for sin—but as the Lamb of God, also would bear away the sin of the world (John 1:29).
*Numbers 31:1-2. “And the LORD spoke to Moses, saying: ‘Take vengeance on the Midianites for the children of Israel. Afterward you shall be gathered to your people.”
It is important in reading the grim even shocking events of the first half of this chapter, to realize Who had issued the order. In Psalm 94:1 the LORD (YHVH) is twice called El-Nekamot—literally, “God of all Vengeance”. Isaiah 61:2 speaks of the Spirit’s anointing One to proclaim “the day of the vengeance of our God” (as well as to “comfort all who mourn”). II Thessalonians 1:8 prophecies a Day when Yeshua will be revealed from Heaven with mighty angels “in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord, Yeshua the Messiah.” Romans 12:17-20 cautions against believers taking their own revenge for perceived offenses, and quotes Deuteronomy 32:35, “‘Vengeance is Mine, I will repay,’ says the YHVH”. Hebrews 10:30 also quotes this same verse from the Torah as relevant to those who “know Him” today. Vengeance is always His and not ours. Yet Psalm 149:7 makes clear that “Saints” will on occasion be used to “execute [His] vengeance on the nations.”
It is obviously this, the righteous vengeance of God, which is being released through His people in Numbers 31. “It is appointed for [all] men to die once…” (Hebrews 9:27). The time was at hand for these Midianites, including the women who had “caused the children of Israel (even as they were poised to cross into the Promised Land) to trespass against the LORD” (Numbers 31:1).
II. Massei—“Journeys of…”
TORAH: Numbers 33:1—36:13
CHAPTER 33
“Now at the end of the long chain of Wilderness stories that began in Exodus, as the Israelites are poised to cross the Jordan into the land of Canaan, we get a grand recapitulation of the whole narrative in the form of an itinerary of all the “way stations” in the Wilderness march” (Alter, Robert: The Five Books of Moses, W.W.Norton & Co: New York, London, 2004 (p. 852, n 1).
*Numbers 33:1. “These are the journeys of the children of Israel, who went out of the land of Egypt by their armies under the hand of Moses and Aaron. (Emphases ours)
As noted when this ‘going forth’ from Egypt was first recorded (Exodus 12:41, 51; 13:18), although the Children of Israel may not yet have been fully aware that they were an “army” (with each member assigned his/her positioning in its arraying), YHVH Tz’vaot, Elohei Ma’arkhot Yisrael(“Yehovah of Armies, God of the Arraying of Israel”—I Samuel 17:45) was well aware! When people are brought out of the slave-house of sin into the Kingdom of Heaven, they will soon discover that they are in a war—but also that they each have a place especially reserved in the army of the Captain of the Hosts of the LORD!
*Numbers 33:2. “And Moses wrote down their departure points for their journeying by the word of the LORD, and these are their journeying by their departure points” (Robert Alter, trans).
“Departure points” (Hebrew: motz’a) is also sometimes translated into English as “starting points” or “places of origin”. All have validity, albeit resulting in slightly different perspectives. In fact, this word is related to that used of God in the traditional Hebrew blessing over meals, Ha’motzi lechem min haAretz”—“Who brings forth bread from the earth”. So the passage might even be interpreted to read, “Moses wrote down those places from which they were brought forth for their journey”. An old Jewish proverb goes something like this, “You can’t know where you’re going ‘til you know where you came from.” It was important that the Hebrews keep a record of these starting/departure points from which, in the timings of the LORD, they had been continually drawn forth—back into the path of their journeying (Numbers 9:18).
*Numbers 36:7. “And an estate of the Israelites shall not turn round from tribe to tribe, but the Israelites shall cling each man to the estate of the tribe of his fathers” (Robert Alter, trans.).
“Cling” comes from the same Hebrew word used in Genesis 2:24 regarding a man and his wife. It was this charge as related to inherited land which likely fueled Naboth’s response to Ahab in I Kings 21:3, “YHVH Forbid! That I should give the inheritance of my fathers to you!”
It is important to pray for Israelis returning to the Land of their Fathers—that they will receive from the Lord a fierce, strong zeal after that land, a holy jealousy in valuing this inheritance passed down from the Fathers, who received it as an eternal Covenant from the God who chose them and met with them there!
*After Numbers 36:13:
KhaZAK! KhaZAK! V’Nit’khaZEK!—“Be Strong! Be Strong! And we Shall Become Stronger!!
It is traditional to chant this admonishment after reaching the end of each of the Five Books of Moses.
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HAFTARAH (“Haftarah of Affliction/Admonition 2 ): Jeremiah 2:4-28; 3:4; 4:1-2
During the three-week period “between the straits” (the 17th of Tammuz through the 9th of Av) the usual Haftarah portions are replaced by special “Haftarah’s of Affliction/Admonition”), calling Israel to sober contemplation of her sin and her deserving of severe judgment—and of the Love of her God still drawing her to repent and return to Him.
*Jeremiah 2:13. “For my people have committed two evils: They have forsaken Me, the Source of living water, and they have hewed themselves cisterns—broken cisterns that can hold no water.”
*Jeremiah 3:4[Read in Ashkenazy Synagogues]: “Will you not from this time cry to Me, ‘My Father, You are the guide of my youth?’”
*Jeremiah 4:1-2 [Read in Sephardic Jewish Synagogues]: “‘If you will return, O Israel,’ declares the LORD, ‘then you should return to me. And if you will put away your detested things from My presence, and will not waver, and you will swear ‘As the LORD lives’ in truth, in justice and in righteousness; then the nations will bless themselves in Him, and in Him they will glory.”
It has always been the divine plan that as Israel comes into a right relationship with her God repercussions will be felt throughout the world—the nations will come into a new revelation of His Glory, and “bless themselves in Him!”
Martin & Norma Sarvis
Jerusalem
[The Parashah for next week 23-29 July 2017 is called Dvarim—“Words…”. TORAH: Deuteronomy 1:1—3:22; HAFTARAH: Jeremiah 8:13—9:23.]
