Ruminations from PaRDeS

Rumination 42:Avraham Avinu

Rumination #42: Why is it important for the followers of Messiah to identify not only with Abraham, but with Isaac and Jacob as well? All stripes of the followers of Messiah, identify with Abraham; especially those who are from Gentile stock. Because of the promise of Genesis 12, and Paul's commentary in Romans 4, it is easy for us all to see Abraham as "our father." The difficulties enter when we identify with Isaac and Jacob. Are Abraham, Isaac, and Jacob "our fathers"? Of course much of Judaism has said "no" when Gentiles ask the question. Jacob of course was named "Israel" and clearly "Israel" is not Gentile - or at least so it seems to some. The various answers cover the spectrum from anti-Semitic Replacement Theology to "Two House" theology. It all boils down to that age old problem that simply will not go away: what to do about all these Gentiles… (some in Messianic Judaism are replaying the First Century controversy all over again - and are failing in that regard). Each time the discussion comes up, various groups throw dust into the air - some to cause clear division between Jew and Gentile, while others do it simply to confuse, and obscure their real position on Gentile inheritance and responsibility. Beloved, it really is important to identify with all three of the Patriarchs. Abraham, Isaac, and Jacob really are "our fathers" - whether we are Jew or Gentile by natural birth. Not merely in some mystical or metaphoric way. So many theologians have difficulty with identifying with Jacob because he is the father of the twelve tribes – which is more difficult to spiritualize as they are prone to do. While the "Olive Tree" from Romans 9 is a metaphor, Israel and the Patriarchs are not. Our Master made it quite clear, the One True G-d, the King of the Universe, is the "G-d of Abraham, the G-d of Isaac, and the G-d of Jacob." His people are sons and daughters of these three. Period. By the work of Messiah, we all are grafted into the Patriarchs. They are our fathers. Many people shall come and say, "Come, and let us go up to the mountain of HaShem, to the house of the G-d of Jacob; He will teach us His ways, and we shall walk in His paths." For out of Zion shall go forth the Torah, and the word of HaShem from Jerusalem. He shall judge between the nations, and rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come and let us walk In the light of HaShem.  Isaiah 2:3-6 Clearly, there is no difference between "Jacob" and "Israel" - once again reminding us of this Gospel fact:  Jew and Gentile are fellowheirs. We have One King. We are One People. We have been given One Torah Pnei HaShem - Does God Ignore Our Pleas? The purpose of suffering - Rav Dessler On The Parsha Pnei HaShem - Forgiveness: A Story of Rabbi Yitzhak Of Berdichev Pnei HaShem - Tisha B'Av - Of God loves us, why did He allow the Temple to be destroyed? Why does He allow us to suffer this bitter exile?

Likutey Mohoran Pt1 #7

1. Likutey Moharan #7. Rebbe Nachman had a vision in which his great-grandfather, the Baal Shem Tov, came to him and said, "When people spoil things in the Land of Israel, they fall into exile. This is alluded to in the verse (Genesis 49:24), And from there the Shepherd, the Rock of Israel." Rebbe Nachman explains this vision here and again in Lesson #9. Both teachings were given during the winter of 5563 (1802-03). See Tzaddik # 129; Until the Mashiach, p.93. This lesson opens with the first verse of the Torah portion Mishpatim (Laws). Rebbe Nachman quotes both a Talmudic passage and a Mekhilta, each of which explains what the words "that you must place before them" come to teach. The Talmudic passage in Kiddushin (also in Bava Kama 15a) focuses on the implication of the word "them," which is plural. The Mekhilta, on the other hand, explains the directive itself: "that you must place before them." Rebbe Nachman unites both these explanations and weaves them into his lesson. This lesson is leshon Rabbeinu z'l. Any lesson designated as such was either a) copied verbatim from Rebbe Nachman's manuscripts which Reb Noson had in his possession, or b) dictated by Rebbe Nachman to Reb Noon. The remaining lessons (excluding the few which were written down by some of the other followers) were recorded by Reb Noson after he had heard the teaching from the Rebbe. He would prepare the written version and present it to Rebbe Nachman for approval.

Ruminations 40 & 41 Repentance and Love of God

Why is repentance/Teshuvah so important? Why are we commanded to love HaShem our G-d? In this episode we explore what it means to live in obedience to HaShem's revealed will, the Torah. What does it mean to love HaShem, how does the Torah define love. In Kabbalah the words אהבה and אחד have the same numerical value of 13 which indicates that we are in unity with HaShem when we are obedient to his mitzvot.

Between The Troubles

A special episode on Bein HaMetzarim/Between The Troubles. I read from: Seasons Of The Soul by Rabbi Aryeh Trugman The Months Of Tammuz and Av: Embracing Brokenness by DovBer Pinson The Darkness and the Dawn by Daniel Glatstein. From these books we have good starting point to rectification of this time of calamity and to bring about the final redemption.

Likutey Moharan Pt 1 #6

1. Likutey Moharan #6. Rebbe Nachman taught this lesson on Shabbat Shuvah, 6 Tishrei 5563 (October 2, 1802). It was shortly after Reb Noson had joined the Rebbe's following and, in a sense, the lesson can be seen as Rebbe Nachman personally initiating him into the role Reb Noson would one day fill as the Rebbe's leading disciple (cf. Lesson #S, n. 1). Indeed, Reb Noson himself testifies that he drew a lifetime of encouragement from this teaching (see Through Fire and Water, Chapter 8). Through section 7 (see n. 156) of the lesson's text is leshon Rabbeinu (this terminology has been explained at the end of the first note to Lesson #2). Its main themes are: humility; remaining quiet and silent in the face of embarrassment, repentance; and strengthening oneself spiritually accomplishing more when things are good, and holding on when things are difficult. The lesson also explains the Ari's kavanot (Rabbi Yitzchak Luria's mystical meditations) for Elul, the month of repentance, and shows how they are applicable to learned and simple Jew alike.