於2016-12-09發佈


每週一妥拉 2016/12/4-12/10 

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12/4-12/10稱為出去(VaYetze

妥拉創世記28:10—32:2
先知書何西阿書12:12-14:9

這週的妥拉開始於雅各逃離迦南,結束於二十年後他回到原地,變成一位穩重、非常不同以往的人,終於為了一個關鍵性的相遇做好預備(下週妥拉閱讀),在那裡他將與他的神面對面,並被賜予一個進入他命定呼召的新名。 

*創世記 28:10-12. 雅各出了別是巴,向哈蘭走去;到了一個地方,因為太陽落了,就在那裡住宿,便拾起那地方的一塊石頭枕在頭下,在那裡躺臥睡了,夢見一個梯子立在地上,梯子的頭頂著天,有神的使者在梯子上,上去下來。』 

值得注意的是,在創世記28:11這裡,當雅各『到了』一個地方,他將在那裡經歷一個與神難以置信、意想不到的相遇,『到了』的希伯來文字根和『代禱』是同一個字。當他在此地躺臥睡了,一個梯子『立在地上與天上的破口』,有神的使者在此『介於時間和空間』的接口上,上去下來。當他從哈蘭回來,與神的使者再次相遇(32:1),此相同的字再一次被使用。 

雅各『到的地方』一般被認為和他祖父亞伯拉罕離開示劍、支搭帳棚、為神築壇並求告祂的名是同一個地方,可能也是他在多年間不斷返回之處(創世記12:8; 13:3-4)。有沒有可能亞伯拉罕的禱告,以撒的禱告在那黑暗之地上方打開一條進入天上的通道,當雅各多年後抵達此地,『天門』仍然敞開,這裡因而成為一個會面、相交與代求之地呢?『代求』這個字的意思是『來到時間、空間或行動之間』。 

正如美國作家與教師達屈.席茲在關於代禱方面所做的研究中指出,代求的希伯來字根是paga:會面、相交、相遇、擊中目標、照亮。所有這些意思都可以應用在代求的禱告上,但此外還有更深一層的應用;以賽亞書53:12 paga的『主動』形式應用在受苦與受膏的彌賽亞─『祂卻擔當多人的罪,又為罪犯代求。』在希伯來書7:25更進一步說到祂長遠活著,替來到神面前的人代求。這裡的重點不在於祂在為我們祈求,乃是祂成為『時間、空間與行動間的橋樑』(參考上面),為我們建立了一條永恆道路,使我們可以進到父神的同在中。 

*創世記28.13-15.耶和華站在梯子以上,說:我是耶和華─你祖亞伯拉罕的神,也是以撒的神;我要將你現在所躺臥之地賜給你和你的後裔。你的後裔必像地上的塵沙那樣多,必向東西南北開展;地上萬族必因你和你的後裔得福。我也與你同在。你無論往哪裡去,我必保佑你,領你歸回這地,總不離棄你,直到我成全了向你所應許的。』 

伯特利是雅各與神相遇之處,位在耶路撒冷北邊,目前是世界多數人要求建立一個伊斯蘭國的地方。這塊土地是神特別賜給雅各後裔的,目前的巴勒斯坦政府宣稱是他們的,並宣誓不讓猶太人(如雅各的後裔)有任何主權。我們看見如此的協定抵觸並輕蔑主在13節所說的話;因此也絕不會成功。

既然整個段落都論到雅各的後裔,在15節我們看到這裡指的不單是雅各,更是先知性地預言到他未來的『後裔』,一群按著他的名字『以色列』而存留下來的人,雖然被打散到世界各地,但主會保佑他們,最後會『領他們歸回這地,總不離棄他們,直到祂成全了向他們所應許的』,這是神在四千年前在此地對雅各說的話。

*創世記29:31. 耶和華見利亞失寵,就使她生育,拉結卻不生育。』失寵的希伯來文實際上是『被憎恨』,是主看見了此憎恨轉而祝福利亞(29:31)。利亞本身與她和拉結婢女所生孩子的名字,反映出拉班欺騙雅各先娶利亞帶來的離間與爭競之不同相貌。頗具意義的是,利亞在為她第四個孩子命名時,她選擇不再聚焦在她的苦境,而是開始讚美這位顯然給予她雅各無法給予的愛。『猶大』(希伯來文:Yehudah )的意思是『讚美』,其字根yad指的是手臂或手,是古時對至高神讚美與感謝的姿勢。希伯來文常用作『感謝』或『感恩』的字,也有著同樣的字根,值得注意的是,雅各晚年開始感受到對利亞的愛,要求將他與利亞一起葬在麥比拉田間的洞(創世記49:31)。到了士師記時期,利亞和拉結都受到尊榮成為祝福,今日許多猶太人家庭在安息日晚上仍會對女兒說:願耶和華使妳,像建立以色列家的拉結、利亞二人一樣(路得記4:11b)。 

*創世記30:27.拉班對他說:我若在你眼前蒙恩,請你仍與我同住,因為我已算定,耶和華賜福與我是為你的緣故。』拉班用『算定』這個字─就是創世記3:1用來稱呼蛇(希伯來文:nakhash)的動詞形式,極有可能當他尋求指引或做決定時,常求助於巫術。英文聖經NKJV和NIV兩版本都將民數記23:23的nakhash翻成法術(sorcery):『斷沒有法術可以害雅各,也沒有占卜可以害以色列。』拉結從她父親拉班那偷走的異教神像(可能是拿鶴從吾珥帶來的),當他們抵達迦南後成為一個網羅,破壞了對他們的保護。然而,斷沒有法術可以害雅各,雅各已經學會聆聽他父親之神的指引(包括以不尋常的方法使拉班的牲畜按著他的喜愛來繁殖。創世記31:10-13)。

雅各聽到主對他說:『你要回你祖、你父之地,到你親族那裡去,我必與你同在』(創31:3)。早在20年之前,這位神已經應許還不太成熟的雅各:『我也與你同在。你無論往哪裡去,我必保佑你,領你歸回這地,總不離棄你,直到我成全了向你所應許的。』(創28:15)。現在,雅各變得更謙卑更有智慧,帶著複雜的心情面對這地,在接下來的旅程中耶和華應許他說:『我必與你同在』。

*創世記31:42, 53. 若不是我父親以撒所敬畏的神,就是亞伯拉罕的神與我同在,你如今必定打發我空手而去。神看見我的苦情和我的勞碌,就在昨夜責備你。『雅各就指著他父親以撒所敬畏的神起誓。』

雖然希伯來聖經對以撒的描述不若其他族長那般多,但從這兩節經文可以看出,這位允許自己被父親放在摩利亞山上的祭壇前,喜愛在『看顧我的活神』附近的田間默想(創世記24:62-63),這位安靜的族長學會並活在『敬畏主』中,顯然他的作為影響了他不太誠實的兒子雅各。甚至在雅各剛離家時,他就已經顯出一些程度上對神的感受,並懼怕回應說:『這地方何等可畏!這不是別的,乃是神的殿,也是天的門。』(創世記28:17)。

*創世記32:1-2.雅各仍舊行路,神的使者遇見他。雅各看見他們就說:「這是神的軍兵」,於是給那地方起名叫瑪哈念。在英文中,我們使用天使來提到天上的使者。這些『神的使者』與雅各在32:3打發去見以掃的人的『使者』,其希伯來文都是同樣的字─malakhim。瑪哈念的意思是『二個軍營』。有可能是因為在這裡人的軍兵和天上的軍兵合在一起,正如上面所提到的,雅各『遇見』天上的使者,『遇見』這個字與『代禱』這個字的字根一樣。正如他最初離開時無意間到了一個天上與地上之間代求(相遇)之處,在他回來時再次在同個地方與天上的神相遇。不知情地,他整夜與神摔角而有一個『突破』,不僅是關乎自己的未來,更代表一個族群與國家,藉其使世上萬國蒙福。 

*何西阿書 14:1-2; 4-7.以色列啊,你要歸向耶和華你的神;你是因自己的罪孽跌倒了。當歸向耶和華,用言語禱告他說:求你除淨罪孽,悅納善行。』『我必醫治他們背道的病,甘心愛他們;因為我的怒氣向他們轉消。我必向以色列如甘露;他必如百合花開放,如利巴嫩的樹木扎根。他的枝條必延長;他的榮華如橄欖樹;他的香氣如利巴嫩的香柏樹。曾住在他蔭下的必歸回,發旺如五穀,開花如葡萄樹。他的香氣如利巴嫩的酒。』 

下週的閱讀進度(12/11-12/17)被稱為打發VaYishlach妥拉─創世記32:3-36:43;先知書─俄巴底亞書1:1-21。 

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.  All texts are those of English translations of the Scriptures.

The readings for this week 4-10 December 2016 are called VaYetzeh— “And He Went Out”:

TORAH:  Genesis 28:10—32:2
HAFTARAH:  Hosea 12:12—14:9

THIS WEEK’S TORAH PORTION BEGINS WITH JACOB’S FLEEING FROM CANAAN. AND ENDS WITH HIS RETURN 20 YEARS LATER, A SOBERED AND MUCH DIFFERENT MAN, FINALLY PREPARED FOR A CRITICAL MEETING (Next week’s Portion) IN WHICH HE WILL BE BROUGHT FACE TO FACE WITH BOTH HIMSELF AND HIS GOD, AND COMMISSIONED WITH A NEW NAME INTO THE CALL OF HIS DESTINY.

*Genesis 28:10-12.  “Now Jacob went out from Beersheba and went toward Haran.  So he came to a certain place and stayed there all night…Then he dreamed, and behold, a ladder was positioned on the earth, and its top reached to heaven; and there the messengers of God were ascending and descending on it.”   

It is remarkable that here in Genesis 32:11, as Jacob “comes to” a certain place where he will experience an incredible, unexpected encounter with God, the Hebrew root used for “coming to” is the same as that used for the word “intercession”.  And as He sleeps in this place, a ladder appears “standing in the gap” between Heaven and Earth with heavenly messengers ascending and descending this connection “between time and space”.  This same word will again be used when he encounters heavenly messengers upon his return from Haran (32:1). 

The place where Jacob “comes to” is generally considered to be the same place where his grandfather Abraham, after leaving Shechem, had pitched his tent, built an altar to YHVH and called on His name.  It appears probable that Abraham had returned repeatedly to Bethel over the years (Genesis 12:8; 13:3-4).  We would suggest that Abraham’s worship and prayers, along with perhaps also those of his son Isaac, had here opened a passage into the heavens above the dark land of Canaan—a holy ‘portal’ still open (with angels ascending and descending) when Jacob arrived many years later.  It was a place of meeting, of encounter, where intercession had been made.  The word “intercede” means, “to come between in time, space or action” (OED).  As pointed out by American author and teacher Dutch Sheets in his classic studies of intercession, the Hebrew root word is paga: “to meet”, “to encounter”, “to come across”, “to strike a mark”, “to light upon”(The original 1611 King James Bible reads here, And hee lighted upon a certaine place).  All of these terms may apply to certain aspects of intercessory prayer; but there is a deeper application.   In Isaiah 53:12 an “active” form of this word is applied to the suffering and anointed Messiah who “bore the sin of many, and made intercession for the transgressors.”  Hebrews 7:25 further speaks of this One who “always lives to make intercession for” those who come to God through Him.  The point here is not that He is ‘praying’ for us, but that He has bridged “time, space and action” (see above), establishing an eternal way for us to come ourselves into the presence of the Father. 

*Genesis 28.13-15.   “And behold, YHVH stood above it and said: ‘I am YHVH God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your seed.  Also your seed shall be as the dust of the earth; you shall spread out (Hebrew: burst forth/break outto the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you.”

Bethel, the location where this meeting takes place and to which the LORD’s declaration immediately pertains lies just north of Jerusalem, in the heart of the area within which much of the world is demanding establishment of a permanent Islamic state.  The land which God has here specified He will give to Jacob’s seed, the present Palestinian government claims as its own and has sworn will contain no Jews (i.e. Seed of Jacob) once it gains total sovereignty.  We see such an arrangement as a violation and affront to the Word of the LORD spoken in verse 13.  As such, it will never be allowed to prosper.  Since this entire passage deals with the descendants (the “seed”) of Jacob, we see verse 15 as referring not only to Jacob during his sojourn in Syria, but also prophetically to his future “seed.”  A people bearing his future name Israel, will be scattered around the world, but watched over by the LORD, and finally “brought back to this land”—a people whom He “will not leave until He has done that which He spoke” to Jacob on this site some 4000 years before.

*Genesis 29:31. “When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren.”  The Hebrew word for “unloved” is literally hated. It is the LORD who sees this hatred and moves to bless Leah (29:31).  The names given to the children born to Leah or to her and Rachel’s maids mostly reflect different aspects of the alienation and rivalry brought about through the deception of Laban in forcing Leah on Jacob before Rachel.  It is significant that in naming her fourth child, Leah chooses not to continue focusing on her plight, but rather on “Praising the LORD” who is obviously showing to her the love her husband seems incapable of giving.  “Judah” (Hebrew: Yehudah) means “praise” and has as a root the word yad—referring to arms or hands, which from ancient times were raised as a gesture of praise, thanksgiving, confession to the Most High.  It is noteworthy that towards the end of Jacob’s days, one senses a deep affection had finally awakened towards Leah, as he demands that he be buried alongside her in the Cave of Machpelah (Genesis 49:31).  By the time of the Judges, both Leah and Rachel would be honored with a blessing, one still spoken over daughters on the eve of the Sabbath in many Jewish households: “The LORD make [you] like Rachel and Leah, the two who built the house of Israel” (Ruth 4:11b). 

*Genesis 30:27 (NASB).  “But Laban said to him, ‘If now it pleases you, stay with me; I have divined that the LORD has blessed me on your account.”  The fact that Laban uses this word “divined”—a verb form of the Hebrew word nakhash, translated “serpent” in Genesis 3:1—may suggest that he regularly resorted to occult practices when seeking guidance or making decisions.  Both the NKJV and NIV translate nakhash “sorcery” in Numbers 23:23: “For there is no sorcery against [or “in”] Jacob.”  The pagan occult gods stolen (Genesis 31:19) by Rachel from her father (perhaps brought from Ur by Nahor) will prove a snare and breach in the protection of the family when they arrive in Canaan.  Yet there is not to be “sorcery/divination in Jacob”; and already Jacob is learning to listen to the God of His fathers for guidance (including even the unusual way in which he causes Laban’s flocks to reproduce to his favor. Genesis 31:10-13).  And He hears when the LORD says to him, “Return to the land of your fathers and to your family, and I will be with you” (31:3).  20 years before, this YHVH had promised a much less-mature Jacob, “I am with you and will guard you wherever you go, and I will bring you back to this land.”  Now, as a humbled and wiser Jacob faces the Land with mixed emotions, YHVH promises for this next part of his journey, “I will be with you.” 

*Genesis 31:42, 53. “Unless the God of my father, the God of Abraham and the Fear of Isaac, had been with me, surely now you would have sent me away empty-handed.  God has seen my affliction and the labor of my hands, and rebuked you last night” “And Jacob swore by the Fear of his father Isaac”(Emphasis ours)Although not nearly so much is recorded regarding the life of Isaac as of the other Patriarchs, these two verses suggest that this one who had allowed himself to be laid by his father on the altar at Moriah, who had loved to “meditate in the field” near the “Well of the Living One Who Sees Me” (Genesis 24:62-63), this “quiet” patriarch had learned and lived the “fear of the LORD”.  And his doing so obviously had had an influence on the spirit of his less-than-upright son Jacob. Even at the beginning of his flight from home, Jacob had exhibited at least some capacity to sense and respond to the numinous—the presence of the Holy: “And he was afraid and said, ‘How awesome is this place!  This is none other than the house of God, and this is the gate of heaven!” (Genesis 28:17). 

  *Genesis 32:1. “So Jacob went on his way, and the messengers of God met him.  When Jacob saw them, he said, ‘This is God’s camp.’  And he called the name of that place ‘Mahanaim’.”  In English, we use the word “angels” to refer to heavenly messengers.  In Hebrew the words for these “messengers of God” and for the human “messengers” whom Jacob will send to meet Esau in 32:3 are the same, mal’akhim.  Mahanaim means “two camps”.  Perhaps it was because here there was a coming together of a human and a heavenly camp.  As mentioned earlier, the word for the “meeting” of Jacob with the heavenly messengers bears a root which is the same as that of “intercession.”  Even as at his setting out he arrived unwittingly at a place of intercession between heaven and earth, here, on his return he once again has a meeting with heavenly beings.  Unbeknownst to him, he will very soon find himself wrestling through the night towards a “break through” with God, not only on behalf of his own future, but on behalf of a people and nation through whom will come blessing for the entire world.

*Hosea 14:1-2; 4-7 (ESV).  “Return, O Israel, to the LORD your God, for you have stumbled because of your iniquity.  Take with you words and return to the LORD; say to him, ‘Take away all iniquity; accept what is good…”  “I will heal their apostasy; I will love them freely, for my anger has turned from them.  I will be like the dew to Israel; he shall blossom like the lily; he shall take root like the trees of Lebanon; his shoots shall spread out; his beauty shall be like the olive, and his fragrance like Lebanon.  They shall return and dwell beneath my shadow; they shall flourish like the grain; they shall blossom like the vine; their fame shall be like the wine of Lebanon.”

Martin & Norma Sarvis
Jerusalem

[The readings for next week (11-17 December 2016) are called VaYishlach— “And He Sent”.  TORAH: Genesis 32:3—36:43; HAFTARAH: Obadiah 1:1-21]