於2020-03-20發佈


每週一妥拉 2020/3/15-/3/21

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3/15-3/21)是雙倍閱讀

妥拉I:『招聚』(VaYakhel 出埃及記35:1-38:20

妥拉II:『總數』(P’kudei出埃及記38:21-40:38

正月安息日:出埃及記12:1-20
先知書:以西結書45:16-46:18

備註:上週與這週是預備進入逾越節前二週的特別安息日,通常會有額外的妥拉閱讀,先知書閱讀也會隨之改變。這週的特別安息日被稱為正月安息日,因為它是進入正月的最後一個安息日─希伯來宗教曆的『正月』(一般的農耕新年則在秋季),這個月又稱為亞筆月或尼散月,是在三月25日,從前一晚的日落開始。

招聚VaYakhel

*在本週的閱讀,摩西招聚以色列全會眾,告訴他們關於神所吩咐的會幕建造。在執行上,出埃及記35:4-39:43仔細地重複早先在25-28章以及隨後所記載的內容。但這裡還加上一些細節:舉例來說,這裡特別提到婦女,35:25-26提到『凡心中有智慧的婦女』,以及『凡有智慧、心裡受感的婦女』。29節仔細提到『無論男女』,凡甘心樂意獻禮物來建造會幕的人。在36:6提到他們的奉獻甘心樂意、慷慨大方到摩西不得不傳命說:『無論男女,不必再為聖所拿什麼禮物來。』

請禱告:以色列信徒的心受神感動,將他們的技巧與創作活力白白獻給至高神。禱告男人與女人在才幹與恩賜上能公平被重視與認出。禱告以色列信徒在地上的資源、才幹與時間都能捐得甘心『樂意』(林後9:7),不單是出於『律例』─更是聖靈在他們心中的感動。 

*出埃及記35:1-3. 摩西招聚以色列全會眾,對他們說:這是耶和華所吩咐的話,叫你們照著行:六日要做工,第七日乃為聖日,當向耶和華守為安息聖日。凡這日之內做工的,必把他治死。當安息日,不可在你們一切的住處生火

今日許多嚴格遵守律法的猶太人,持續遵守上述經文最後一節不可在安息日生火的指示,根據我們的瞭解,有一些太過極端,已經超出禁止生火的本意。從星期五日落前安息日的燈點燃之時,一直到星期六日落蠟燭再次點燃中間,這些猶太人是不開其餘的燈。電子計時器就擺在燈的開關處和爐子上,以致於房子的主人不會犯了在住處生火的罪(例如,藉由按開關來開燈)。這也是為何虔誠的猶太人在安息日不開車(啟動車子需要電池製造火花來點燃引擎)。為了過馬路而按下紅綠燈按鈕也是點燃『火花』,按下電梯按鈕亦是如此(在以色列符合猶太教教規的旅館與許多公寓大樓,都設有『安息日專用電梯』,在安息日時會被自動設定每一層樓都停。我們並不是在嘲笑那些真誠感到如此做是出於神旨意的人,他們藉由守這些嚴苛的規則試圖討祂喜悅。但我們相信他們被錯誤引領;在一些例子中,如此的禁令是耶穌當時在馬太福音23:4所譴責的:這些宗教領袖把並非出於神,難擔的重擔放在人的肩上,那些規則往往成為展示給人看的工具。

關於在安息日點火的經文內容是神要在祂百姓中間建造居所的指示─神的居所,神的會幕。那建造需要人(按神的形象所造)的各樣創意、『藝術』恩賜、活力和技巧,但此擁有一切聖潔設備的聖所,並不是要廢除這位藝術造物者的模式,是祂自己創造了宇宙。祂六日工作,到了第七日便安息舒暢(創世記2:3;出埃及記31:17)。在這幾週大部分被描述的工作都需要生火來熔煉金屬並塑型─融化、彎曲、成形與組成任何東西,從純金的基路伯到加工、裝飾。生火需要許多工作─尋找、收集木頭並砍柴,接著用更多力氣摩擦生火(民數記15:32明確記載在安息日撿柴是破壞律法)。將人的恩賜與技巧喜樂的獻上作為『聖工』,在操練這些恩賜時必須也包括看重祂的『時間和季節』,這是祂第一個稱為『聖潔』的日子─第七日(創世記2:3)。

*出埃及記 35:34. 耶和華又使他,和但支派中亞希撒抹的兒子亞何利亞伯,心裡靈明,能教導人上週我們讀到比撒列(猶大的子孫)與亞何利亞伯(但的支派)─他們是充滿神一切智慧與恩典的工匠,來執行並監督會幕預備中所有複雜的巧工。在35:34提到神使人心裡靈明、能『教導』。事實上在36:1提到神讓其他充滿智慧做巧工的人服在他們下面,聽從他們智慧的指示。 

請禱告:那些在以色列會眾擁有藝術技巧的人,不單將時間專注在工作上,更是心中被激動,渴望將他們的智慧與技藝傳給下一世代的男女。 

總數P’kudei

*這週的妥拉讀經仔細地描述會幕建造的最後階段,包括一些貴重金屬使用的數量。值得注意的是,不管在會幕的完工或上週敘述會幕的開始,都沒有提到烏陵和土明(出埃及記28:29-30)。這表示烏陵和土明並不是人創意的技巧所『塑造的』,而是神賜下放在決斷的胸牌裡。妥拉閱讀內容最後結束在會幕工作的完成(39:32),帳幕被立起來(40:17),以及主用祂的榮耀充滿在其中─在前往迦南的路上住在祂百姓中間。同樣地,先知書(列王記上 7:51-8:21,通常會與這週的妥拉一起閱讀),結束在約櫃從大衛城運送到新的聖殿,被放在至聖所,神的榮光充滿了殿(王上8:11)。

*列王記上 8:8. 這裡小心指出在所羅門的聖殿,用來擡約櫃的槓甚長,槓頭在內殿前的聖所可以看見,在殿外卻不能看見。主在妥拉裡對扛擡約櫃的指示,顯然大衛並沒有太留意細節,當他想要將神的約櫃從基列耶琳擡到耶路撒冷(撒母耳記下6:3),造成他手下一人死亡。

請禱告:我們要留意神所有的旨意(使徒行傳20:27),瞭解細節與『大圖片』一樣重要。

神榮耀的彰顯Shekinah 

這週的妥拉和先知書閱讀都與預備神的同在、住在祂百姓當中有關。雖然sh'khinah(英文: shekinah)這個字沒有出現在聖經裡,但有時人們會用這個字作為神榮耀的光在地上的彰顯。這與shakhan(鄰居)這個希伯來文有關,在幾週前的妥拉閱讀我們探討到,那時我們閱讀出埃及記25:8,神渴望靠近祂的子民,作他們的「鄰居」。祂喜悅祂的子民也渴望讓主可以住在他們中間,好使他們願意犧牲來預備一個聖所(會幕)─一個讓祂居住的地方。在這週的先知書閱讀,耶和華的榮耀同在─神榮耀的彰顯降臨到他們所預備的地方。許多年過後,神的同在從祂的會幕離開(以西結書11:23),那是一段很悲劇的時刻。在猶太人心中渴望神的同在再次回來,因此在他們古老的禱告書(猶太會堂至今仍在使用),包括以下的禱告: 

我們的眼目應當注視祢以憐憫回到錫安。主啊!祢配得稱頌,將祢榮耀的彰顯帶回錫安。

今日在一些彌賽亞肢體當中,其中一個常聽到的就是渴慕神的榮耀臨到─也就是神榮耀彰顯的同在(正如摩西呼求主『彰顯祢的榮耀』!在歡迎主榮耀的彰顯時,我們不單單是呼求一些『榮耀』的經歷或彰顯─我們乃是在心中回應祂渴望住在我們中間!

我要住在以色列人中間,作他們的神。他們必知道我是耶和華─他們的神,是將他們從埃及地領出來的,為要住在他們中間。我是耶和華─他們的神。(出埃及記29:45) 

我要住在你中間,你就知道萬軍之耶和華差遣我到你那裡去了。(撒迦利亞書2:11)

祂的救恩誠然與敬畏祂的人相近,叫榮耀住在我們的地上。(詩篇 85:9)

耶和華說:我要作耶路撒冷四圍的火城,並要作其中的榮耀。(撒迦利亞書2:5) 

請禱告:喚起以色列對主同在回到聖地的渴望;禱告在信徒當中為祂的榮耀預備道路時的恩典,並禱告以色列人在彌賽亞回來前能得著啟示,祂榮耀的靈是有可能居住在祂子民的心中(以弗所書2:22好與他們相交、鼓勵他們、帶領他們,就好像祂同在的雲柱與火柱在曠野裡一樣。 

下週的閱讀進度(3/22-3/28)被稱為『呼叫』(VaYikra),妥拉─利未記1:1-6:7;先知書─以賽亞書43:21-44:23。 

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 (Parasha) 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 Parasha for this week 19-25 March 2017 is a “double reading”:

TORAH I: VaYakhel— “And He Assembled”:
    Exodus 35:1—38:20

TORAH II: P’kudei— “Accountings of”: 
    Exodus 38:21—40:38

     Shabbat haHodesh:
     Exodus 12:1-20

HAFTARAH:  Ezekiel 45:18—46:15

(NOTE:  As with last week, this is one of two special Shabbats in preparation for Pesach/Passover containing an additional Torah reading and a replacement for the usually-read Haftarah reading.  This one is called HaChodesh— “The Month” because it is the last Shabbat before Chodesh haChodeshim—the “Beginning of Months” in the Hebrew religious calendar (The agricultural “new year” comes at Rosh HaShanah in the fall).  This First Month Nisan (or Aviv) begins on March 28th, commencing the previous evening at sundown).

VaYakhel

In this week’s readings, Moses gathers together the congregation of Israel and relates to them what God has instructed regarding the construction of the Tabernacle.  In effect, Exodus 35:4—39:43 carefully repeats what was recorded earlier in Chpts. 25-28 (T’rumah) and subsequent passages.  But here certain details have been clarified.  For instance, unlike the earlier passages, this one makes specific mention of women.  Verses 35:25-26 refer to “Each woman who is a gifted artisan” and “whose hearts stirred with wisdom.”  Verse 29 is careful to mention both “men and women” whose hearts moved them to volunteer materials and to labor as a freewill offering for building the tabernacle.  In 36:6, this had in fact been done with such generosity and cheerfulness that Moses was forced to issue a command, “Let no man or woman any longer perform work for the contribution of the sanctuary!” 

PLEASE PRAY:  for hearts of Israeli believers to be moved to offer up their craftsmanship and creative energies as a free-will offering to the Most High.  Pray for women and men to be equally valued and recognized in their talents and giftings.  Pray for “cheerful” giving from the heart (II Cor. 9:7) on the part of Israeli believers, both of physical resources and of talents and time, not merely as a mitzva (an obedience to gain favor)—but at the moving of the Holy Spirit within their hearts.

*Exodus 35:1-3.  “…These are the words which YHVH has commanded you to do: ‘Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to YHVH.  Whoever does any work on it shall be put to death.  You shall kindle no fire throughout your dwellings on the Sabbath day.” 

Attempts to observe the prohibition related to fire in the last verse of this passage continue amongst many observant Jews today, in some cases reaching extremes which, to our understanding, go far beyond the original intent of the prohibition.  From the time the Shabbat Lights are lit just before sundown on Friday until candles are again kindled at Havdalah following sundown on Saturday, no lights are to be kindled by Jews.  Electric timers are placed on light switches and stoves so that the owners will not be guilty of lighting a fire (i.e. initiating an electric spark by flipping a switch).  This is also the reason religious Jews don’t drive on Shabbat (starting a car involves making the battery produce a spark to ignite the engine).  Pressing a button at a streetlight in order to cross the street also initiates a “spark”, as does pressing a button in an elevator (Kosher hotels and many fancy apartment buildings in Israel are equipped with “Shabbat elevators,” which are set to unceasingly go up and down automatically throughout the Sabbath. We do not mock the earnestness of those who genuinely feel it to be God’s will, and who are trying to please Him by observing these strictures.  But we do believe them to be misguided; that in some instances, such prohibitions slip into a category which Yeshua condemned in Matthew 23:4—that of heavy burdens not intended by God being laid on people’s shoulders by religious leaders, rules which often become mere works for show.  

The context for this lone passage about lighting a fire on the Sabbath is God’s instructions for the construction of a place for His habitation among His people—the Mishkan, Dwelling Place, the Tabernacle.  It was a construction of craftsmanship requiring all the creative, “artistic” gifts, energies and skills of which humankind (made in the image of God) is capable. Yet the fashioning of this Holy place with all of its Holy furnishings was not to cancel out the pattern set by the Master Artist when He Himself fashioned the universe.  He worked for six days, then ceased work and was refreshed on the seventh (Genesis 2:3; Exodus 31:17). Much of the work being described in these chapters would require building a fire to smelt and fashion the metals—melting, bending, shaping and forming everything, from Cherubim of gold, to tools, to ornaments, to bolts and pins of brass. Making the fire involved a lot of work—finding, gathering and chopping the wood, then kindling the flame with a friction method involving much exertion (The one record we have of judgment coming on an individual for breaking this law is found in Numbers 15:32, where the offense was specifically for gathering wood on the Sabbath).  The joyous sacrifice of yielding up one’s gifts and skills to God for “holy work” must also include respect for His “times and seasons” in exercising those gifts, chief amongst them being what He first called “holy”—the Seventh Day (Genesis 2:3)

*Exodus 35:36. “And He has put it in his heart the ability to teach, in him and Aholiab the son of Ahisamach, of the tribe of Dan.”  Last week we read of Betzalel (a descendant of Judah) and Aholiav (of the tribe of Dan)—artisans whom God had filled with all wisdom and grace for performing and overseeing the intricate workmanship required in preparation of the Tabernacle. In this later passage it is mentioned that He also put it in their hearts “to teach.”  Indeed, 36:1 mentions others whom the LORD had filled with artistic grace to work under them (36:1), subject to their wise instruction.

PLEASE PRAY:  that those released in the artistic skills in the congregations in Israel will focus not only on the work allotted to them for their own times—but will be stirred in their hearts with a desire and ability to pass on their wisdom and skill to the men and women of the generation rising after them.

P’kudei

*THIS TORAH PORTION carefully describes the concluding stages of constructing the Tabernacle, even down to itemizing the amount of precious metals used.  It is noteworthy that neither in this account of finishing the work, nor in last week’s account of beginning it, are the Urim and Thumim (Exodus 28:29-30) mentioned.  This suggests that they were not “fashioned” by the creative skills of men, but given by God to be placed in the Breastplate of Judgment.  The Portion then ends with the completion of the work of the Tabernacle (39:32), its erection (40:17), and the coming of the manifest Presence of the LORD to fill it with His Glory—that He might dwell among His people in their travel to Canaan. SIMILARLY, THE HAFTARAH ends with the Ark of the Covenant being brought up from the City of David to the new Temple built by Solomon, with its being placed in the Temple’s inner court, and with the cloud of God’s glory filling the House of the LORD (I Kings 8:11). 

*I Kings 8:8. This takes care to point out that in Solomon’s Temple, the poles used to transport the Ark of the Covenant were so prominent that they extended out of the Inner Sanctuary of the Temple so as to be visible in the Holy Place.  The LORD’s  instructions in the Torah for carrying the Ark had evidently been viewed as ‘lesser details’ by David when he sought to bring it up to Jerusalem from Kiryat Yearim (II Samuel 6:3), resulting in the death of one of his men when the ox pulling the cart stumbled.  PLEASE PRAY that we be attentive to the whole counsel of God (Acts 20:27)—realizing that details are just as critically important as what seem to be the ‘big pictures.’

Shekinah
Both of the readings this week have to do with completing preparations of a place—and then the coming of God’s Presence to dwell among His people.  Although it does not appear in Scripture, a Hebrew word sometimes used for the manifestation of the glory of His Presence on Earth is Sh’khinah, or in English: “Shekinah.”  It is related to the word shakhan which we discussed several weeks ago, when we read in Exodus 25:8 of God’s desire to shokhen—to dwell closely with, to neighbor with His people. And of His delight that they should so also desire for Him to be among them, that they would willingly sacrifice to prepare a mishkan (tabernacle)a place for Him to dwell.  In this week’s Parasha, the Glorious Presence—the Shekinah of God—comes into the place prepared for it.  There would be a tragic time, many years later, when that Presence would depart from its mishkan (Ezekiel 11:23).  It has been a longing within the Jewish soul ever since that it return.  The Siddur, an ancient Hebrew prayer book still used in Synagogues today, contains the following prayer:

Our Eyes shall behold Your return with mercy to Zion.  Blessed are you, LORD, that brings back His Shekinah to Zion.

In parts of the Body of Messiah today, one may hear of a longing for the coming of the Shekinah—the manifest presence of the Glory of God. This can be of course a blessed longing (Moses cried, “Show me your glory!”).  In welcoming Shekinah—we are not merely calling for some “glorious” experience or manifestation—we are instead responding in our hearts to His desire to shokhen—to dwell among us!

“I will dwell among the children of Israel and will be their God.  And they shall know that I am the LORD their God, who brought them up out of the land of Egypt, that I may dwell among them.  I am YHVH their God” (Exodus 29:45).

“And I will dwell in your midst.  Then you will know that the LORD of Hosts has sent Me to you.”(Zechariah 2:11).

“Surely His salvation is near to those who fear Him, that glory may dwell in our land”(Psalm 85:9).

“‘For I,’ says the LORD, ‘will be a wall of fire all around her [i.e. Jerusalem], and I will be the glory in her midst’”(Zechariah 2:5).

PLEASE PRAY:  for an awakened longing in Israel for the Presence of the LORD to return to His Land.  Pray for grace among us as Believers in preparing the way for His Glory.  And pray for revelation among Israelis that preceding Messiah’s physical return to the Land, it is possible for His glorious Spirit to take up residence within the individual hearts of all of His people (Ephesians 2:22)—to commune with them and encourage them, and to lead, even as did the cloud and the fire of His Presence in the wilderness.

Martin & Norma Sarvis
Jerusalem

[The Parasha for next week 26 March-1 April 2017 is called VaYikra— “And He Called”.  TORAH: Leviticus 1:1—6:7; HAFTARAH: Isaiah 43:21—44:23]