每週一妥拉 2016/7/24-7/30

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（7/24-7/30）稱為『支派』（Matot），讀經內容包括：

妥拉：民數記30:1-32:42
先知書：耶利米書1:1-2:3（受苦的先知書）

在以色列『狹窄之地/在困境中』（搭模斯月十七日到埃波月九日─今年從七月23日到八月13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。

*­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）。 

下週的閱讀進度（7/31-8/6）稱為『旅程』（ Masssei），讀經內容包括：妥拉─民數記33:1—36:13；先知書（受苦的先知書2）。 

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 pr ac tice 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.

NOTE:  Below are the texts for the Parasha read in Jerusalem.  Because in theDiaspora (i.e. communities of Jews outside of Israel) an extra day is celebrated at Passover (and this year, that day came on a Sabbath), the readings read outside of Israel are now behind one week from those read here.   On August 6th, through the use of a special “double reading” covering the final chapters of the Book of Numbers, the readings both inside and outside of Israel will once again coincide.

The Parashah for this week 24-30 July 2016 is called Matot-- “Tribes”:
TORAH:  Numbers 30:1—32:42
HAFTARAH:  Jeremiah 1:1—2:3  (1st  “Haftarah of Affliction/Admonition”)

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.

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 liv ing 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, 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 would not only offer Himself a sacrifice for sin—but as the Lamb of God, 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 Vengeances”.   Isaiah 61:2 speaks of the Spirit’s anointing One to proclaim “the day of thevengeance 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 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 o f 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).

Martin & Norma Sarvis
Jerusalem

[The Torah and Haftarah portions for next week (31 July—6 August 2016) are called  Masssei—“Journies of…” TORAH:  Numbers 33:1—36:13;  HAFTARAH (2nd “Haftarah of Affliction/Admonition”)