DEVAR TORAH - CHAYEI SARAH

Shalom, we commence these words of TORAH with focusing upon the PARSHA CHAYEI SARAH. The Hebrew transliteration CHAYEI SARAH is descriptive of the life of Sarah. The Torah portion commences with the death of SARAH which for Hebrew Israelites is a time to begin reflecting upon her life. The reflection of her life is a way of resurrecting her consciously that we might embody the wisdom that was demonstrated in her journey.

The scenario moves from the events that occurred around the death of Sarah to focusing upon Abraham’s brother Nahor. No doubt this focus is purposed to bring light upon the coming events. Yea, the seed of NAHOR will be joined to that of Abraham in advancing the promise of MULTIPLICITY.

The death and burial of SARAH, which is the commencement of her conscious resurrection in the seed of Abraham, is presented with great detail. Seemingly the detail brings about a hope within the descendants of Abraham and Sarah that engenders thoughts of being REUNITED.

The scenario moves from these details to a focus upon finding a wife for the son of Abraham and Sarah named YITZCHAK. It is from this aspect of the portion that we derive our question. The question is, How did the prayers of Eliezer the servant of Abraham effect the assignment of finding YITZCHAK a wife?

Before sending Eliezer on the task of finding YITZCHAK a wife, an event occurs that will doubtlessly effect its unfoldment. The event was that Abraham had Eliezer to swear by HA SHEM that he would not select a wife for YITZCHAK from among the CANAANITE women. No doubt, the request as in harmony with the promise that Abraham had received concerning blessings and cursing and land. Yea, the Holy Blessed One of YISHRAEL had declared that He would bless those that blessed Abraham and curse those that would curse him. The idealogical practices of the CANAANITES would have been a curse to Abraham and oppose the promise of land. Therefore there could be no union between the SACRED and the SECULAR. The act of swearing by the Holy Blessed One of YISHRAEL by placing his hand under the thigh of ABRAHAM would bring Eliezer’s journey in harmony with HA SHEM, that is, to find a wife which would be a blessing rather than one who would be a curse because of IRRECONCILABLE IDEALOGICAL DIFFERENCES. Yea, although there was evidently IDEALOGICAL DIFFERENCE in Abraham and NAHOR, the fact that they are kinsman made it more plausible that they could reach an agreement that would not bring about a CURSE.

It is in this mindset influenced by these conditions that Eliezer prayed the following prayer. “Eternal One, God of my master, Abraham, please bring me luck today, and do a kindness for my master Abraham. Here I am standing at the water-fount, and the daughters of the townspeople are going forth to draw water; the girl to whom I say, ‘Tip your pitcher and let me drink,’ and who replies, ‘Drink; and let me water your camels, too’-let her be the one You have designated for Your servant Isaac; that is how I shall know that You have done a kindness for my master.” (Genesis 24:12-14) The prayer prayed by Eliezer was one that was influenced by the promise of HA SHEM and the swearing that occurred with ABRAHAM. In other words, the prayer was a revelation of DIVINE WILL. Because the prayer was a revelation of DIVINE WILL, it was to be as a motivation of the actions of Eliezer. The prayer reveals the direction in which the DIVINE ENERGY is flowing, thus bringing his actions in harmony with the prayer gave rise to birthing what had been predetermined by HA SHEM, that is, the union of YITZCHAK and REVKAH.

Likewise when we put our wills in congruency with the will of the Holy Blessed One of YISHRAEL with committing our loyalty to TORAH, we will pray prayers that are in harmony with the flow of DIVINE ENERGY that will motivate our actions in such a way that we will fulfill our purpose as creators of a New Adam. These prayers are contained within our structured prayers as well as those that spring forth from the will of the soul that is subservient to the Holy Blessed One of Israel. Yea, prayers of the righteous motivate right action.

DEVAR TORAH - VAYEIRA

Shalom, we commence this DEVAR TORAH with our focus upon the PARSHA termed VAYEIRA, that is, HA SHEM appeared to Him. In this PARSHA reading VAYEIRA, the subtopics dealt with: The Messengers received by ABRAHAM, the biblical scenario of SODOM and GOMORRAH, Human Feelings and Divine Purpose and the ADEDAH, that is, the binding of YITZCHAK. While the scenarios are seemingly unrelated, HA SHEM selection of them are purposed to provide a historical document for YISHRAEL, and also intended to disclose revelations that will give rise to aiding us in the unfoldment of the NEW CIVILIZATION. Thus the question is, How does the journey of ABRAHAM effect the instructions that YISHRAEL receives in our destiny of unfolding a New Humanity?

The DIVINE renaming of ABRAM to ABRAHAM is a revelation of purpose. The name given to ABRAM discloses that the Holy Blessed One of YISHRAEL had predetermined him to be the father of many nations. As the ABBA of many nations, he is to lead us into obedience to the Holy Blessed One. Thus the events that occurred in his journey are stories of a father to his children on how to fulfill the predetermined assignment given to the entire family which commences with the idea of following the revelations of HA SHEM.

Following the revelations of the Holy Blessed One of YISHRAEL gave rise to the experience of an epiphany, that is, angelic visitation. The angelic visitation was received with hospitality by ABRAHAM, no doubt, this is a lesson within itself concerning the receiving of revelations that give rise to the unfoldment of a new civilization. Like our ABBA ABRAHAM, in order to receive revelations that will aid us in our unfoldment of DIVINE PURPOSE, we must remain in a state of openness. The openness is demonstrated in the hospitality of ABRAHAM. Just as ABRAHAM received the strangers with a warm welcome, Hebrew YISHRAEL must receive strange thoughts. Rather than to reject that which is unfamiliar, we must receive new ideas in a state of openness allowing them to unfold the messages that are hid within them. The unfamiliar may seemingly oppose the thought life that is entertained because it is a mystery. Uncovering it with openness may disclose a revelation that was sent by HA SHEM to aid us in fulfilling our DIVINE ASSIGNMENT. In the consideration of unfamiliar thoughts, we do not guard against them by opposing them, but rather by the peaceful attitude of welcoming new and strange ideas that we might examine them.

Abraham’s welcoming of the strangers gave rise to the experience of reaffirmation and the manifestation of DIVINE POTENTIAL that was latent within. This EMET can be seen in the questioning that occurred between HA SHEM and ABRAHAM concerning the SINS of SODOM and GOMORRAH. The thought of HA SHEM destroying the righteous with the wicked gave birth to intercession which was latent within the COMPASSION of our PATRIARCH. Likewise the inquisitions caused by the new and strange ideas that stream in our thought life may engender the visible manifestation of the potential that is latent within in the fulfillment of DIVINE PURPOSE.

The AKEDAH, that is, the binding of YITZCHAK gives further clarity in answering the question, How does the journey of ABRAHAM effect the instructions that we receive in unfolding a NEW CIVILIZATION? The binding of YITZCHAK aids us in further expansion on the receiving of NEW IDEAS that aid in our creation of a new humanity. The AKEDAH was a test to aid ABRAHAM in freeing himself from attachments that had developed in his experience of receiving the promises of HA SHEM. Yea, the receiving of the promises of HA SHEM give rise to the temptation of being more loyal to the promise than to the PROMISE GIVER. To overcome this tendency, ABRAHAM must undergo a test that challenges his attachment to the promised seed. Overcoming the temptation gave rise to the revelation of the Holy Blessed One as YIREH. This revelation was received because ABRAHAM laid his emotions to the side. Likewise laying our emotions to the side concerning some of the ideas that we entertain will give rise to receiving new ideas that will aid in the unfoldment of our DIVINE PURPOSE of TIKKUN OLAM.

New ideas from HA SHEM are not intended to terminate or change the ideas that we have been given by HA SHEM, it is our emotions that give that appearance. We must engage in a thought life that will be open to new and strange ideas with a willingness to lay our emotions to the side to think thoughts that will aid in the fulfillment of creating a NEW CIVILIZATION. These are the teachings of an ABBA who instructs his children by his actions. Hear O YISHRAEL, the instructions of our ABBA ABRAHAM.

DEVAR TORAH - LECH L'CHA

Shalom, we commence this DEVAR TORAH with the question, How does the selection of our ABBA ABRAHAM effect the unfoldment of the New Adam and a New Civilization?

The PARSHA LECH L’CHA commences with the calling of our ABBA ABRAM to the predetermined purpose given to him by HA SHEM. The call was expressed as following. “The Eternal One said to Abram, Go forth from your land, your birthplace, your father’s house, to the land that I will show you. I will make of you a great nation, and I will bless you; I will make your name great, and it shall be a blessing. I will bless those who bless you, and I will pronounce doom on those who curse you; through you all the families of the earth shall be blessed.” Bereshit (Genesis) 12:1-3. The question, How does HA SHEM’S selection of our ABBA ABRAHAM effect the unfoldment of the New Adam and civilization, arises out of the fact that within the call of Abram is the revelation that there are others who can do good in the earthen realm. This EMET (truth) is based upon the promise that those who bless Abram will be blessed and those who curse him will be cursed. In this promise, HA SHEM reveals that there are others who are empowered to bless. The term bless is indicative of doing good. In other words, if there are others who can do good, then what effect would Abram have on the unfoldment of the DIVINE PLAN in the creation of a New ADAM and CIVILIZATION?

The obedience of our ABBA ABRAHAM to the DIVINE CALL gave rise to the fulfillment of the promise of multiplicity, that is, becoming a great nation. The PARSHA discloses that this was to occur through natural procreation. In pursuit of this promise, Abraham questions HA SHEM, he declared, “Eternal God, what can You give me, when I am going to die, and the heir to my household is DAMASCENE ELIEZER? Look - to me You have given no offspring, and one of my slaves is my heir!” HA SHEM’S answer was, “That one shall not be your heir; rather, one who comes from your own body - he shall be your heir!” Doubtlessly, the inquisition of Abraham and HA SHEM’S response is the plight of an Israelite. Our desires that are within our hearts based upon the promises of HA SHEM unanswered, fill us with questions that only the Eternal can answer. Yea, the wisdom of HA SHEM is to be sought in response to unanswered questions.

The inquisition of Abraham uncovers the mystery of his selection and its effect on the unfoldment of the New Adam and civilization. We are further told that HA SHEM gives Abraham a vision of the heavens and the stars as a revelation of his seed, the promise of multiplicity. In response, Abraham believes HA SHEM, and HA SHEM counts it as righteousness. Here is the answer to HA SHEM’S selection  of ABRAHAM. HA SHEM does not just need people that do good things to create a New Adam and civilization, but those who will do righteousness or right things.

Right things are revealed in the degrees of giving TZEDEKAH, it is good to give to someone in need that which is needed, but the right thing is to give in such a way that the receiver becomes self sufficient. As disclosed in LECH L’CHA, doing the right thing has its foundation in believing HA SHEM. Those whose belief may be otherwise are empowered to do good, but only those who demonstrate the faith of Abraham are empowered to do right things.

The New Adam and new civilization is the unfoldment of righteousness that has its genesis in our ABBA ABRAHAM. Like Abraham, to aid in this unfoldment, we must employ his demonstration of righteousness.

DEVAR TORAH - NOACH

Parsha NOACH נח      Genesis 6:9-11:32

Shalom, We commence this discourse with the question, does the selection of YISHRAEL as a chosen people reflect that there is racial bias with YHVH? The PARSHA reading NOACH discloses the intent in YHVH in the fulfillment of His purpose in Creation. No doubt that purpose is to create heaven on earth by employing His children as co-creators. The unfoldment of FREE WILL by those who were undergoing the human conscious experience gave rise to a manifestation that was not in congruency with the DIVINE DREAM of heaven on earth. This was responded to by the JUDGMENT of the ABBA that would guarantee what He had purposed would come to pass. This required the obedience of a righteous man who would follow the instructions of the ABBA that engendered a second chance to fulfill the DIVINE PURPOSE.

The obedience of NOAH gave rise to the preservation of humanity through the Great Deluge. After surviving the Great Deluge, the ABBA established the first known B’RIT (covenant) with NOAH. The B’RIT disclosed that it would be perpetual in that it would also be established with his seed after him. No doubt this would not apply to all of the descendants of NOAH, since judgment would be passed upon some, such as the AMALEKITES. Read Deuteronomy 25:17-19. Yea, the B’RIT was established for the preservation of life, yet later judgment would determine destruction to some. Perhaps this is where we see the commencement of the establishment of the B’RIT with the firstborn.

Out of the sons of NOAH, the Genesis reveals SHEM to be the firstborn. SHEM is the father of the SEMITIC PEOPLE from whom our father ABRAHAM proceeds forth from. With ABRAHAM, YHVH establishes a B’RIT that will give rise to the fulfillment of His purpose to create heaven on earth.

Although we are not told that the NOADIC COVENANT is established with SHEM, after the NOAH sons multiply upon the face of the earth, the descendants of HAM take the lead rather than those of SHEM. The result is the building of a civilization and a tower that was opposed to the DIVINE PURPOSE of establishing heaven on earth. The intent expressed in Genesis 11:4 seems to be to defy heaven. NO DOUBT this act of rebellion was based upon the assumption of an assignment that had not been predetermined by the ABBA. Yea, to use something for a purpose that was not given will engender ABUSE and destruction, a lesson already learned in the flood, yet repeated. The DIVINE RESPONSE to this lesson was the establishment of a B’RIT with a people who would fulfill its purpose and unfold DIVINE PURPOSE in the earthen realm. The choice of the SOVEREIGN in the selection of a righteous man (like NOAH) will prove to be the method of unfolding His purpose in the earth rather than the exercise of BIAS. The ABBA’S selection of YISHRAEL, the firstborn, has its commencement in the fulfillment of DIVINE PURPOSE not BIAS. Like NOAH, a righteous response from YISHRAEL will save the world and establish heaven on earth.

DEVAR TORAH - GENESIS

Shalom, We commence this discourse with the question, what is the purpose of YHVH in the creation of man blowing in his nostrils to commence the unfoldment of a living being. In the footnotes of the Torah, A Modern Commentary employed by the Union for Reformed Judaism, it declares that the use of the term “living being” is a better translation than the older “living soul.” The reasoning being that the dichotomy of body and soul was of post biblical origin. Doubtlessly this aids in the exercise of our power to define, yet to see the relevancy that gives rise to understanding the purpose by the Creator employing an act of breathing to create a man rather than speaking as with other living beings requires a closer look at the revelation given to the Prophet Moses.

Prior to the method that the Creator employed in order to birth man, the Prophet Moses is given the revelation that YHVH used a blueprint in order to Create. The blueprint is described in the following way, “God now said, Let us make human beings in our image and after our likeness…” In this revelation, the Creator reveals that He used Himself as the blueprint for the Creation of man. No doubt, this is indicative of the desire to manifest Himself as an ABBA, consistent with the revelation that YISHRAEL is the firstborn son, Exodus 4:22,21. Perhaps the process of the Creator breathing rather than speaking was to impart His image and likeness into man, giving man an individualized aspect of Himself. No doubt, this would require that man live a sacred life to unfold the IMAGE and LIKENESS that was given.

Indeed if breathing into man’s nostrils was an impartation of the Creator’s DIVINE NATURE, this would not be sufficient in the unfoldment of the Creator’s DIVINE LIKENESS. To be like the Creator, man must be SOVERN. SOVEREIGNTY requires the exercise of free will. To exercise free will, the man who was created in the IMAGE and LIKENESS of the ABBA would have to choose something that the ABBA would forbid. By choosing what the ABBA has forbidden, the will of the ABBA that had been received in the breathing would be departed from creating a free will. While the creation of the free will would be in harmony with DIVINE PURPOSE, the consequence would be devastating, giving rise to experiencing death and evil. Thus the creation of man would remain unfinished.

To complete the creation of man would require instructions from the Creator and a people chosen to complete the creation by following the instructions. The instructions were received by the Prophet Moses called Torah. The people who were chosen to follow those instructions are called YISHRAEL. Thus the Genesis Principle continues with the obedience of a people who are not chosen simply to provoke the rest of the sons of ADAM, but with the purpose of aiding humanity in its ALLEYAH (ascension) to a oneness with the Creator through obedience to Torah as a paradigm to all humanity.

DEVAR TORAH - SUKKOT

Shalom, The Torah reading for the first day of SUKKOT is taken from Leviticus 22:26-23:44. In Leviticus 23:33-44, we are given instructions on how to unfold this festive occasion. The instructions give rise to the observance of seven festive days commencing with the High Holy Day, which is a day of rest, the waving of the four elements termed ARBAH MINIM, the erection of a SUKKAH, which is a temporary dwelling place like unto that our ancestors occupied after their liberation from Egypt, times of feasting and the commandment to be filled with joy. Indeed this festival is destined to take us into spiritual ecstasy.

In the pursuit of spiritual ecstasy, I was met with great challenges in preparation for the feast. It began with the search for the four elements to be waved during the feast. Not only was I responsible for finding them, but also for assembling them into the proper order and teaching others to do the same the evening before the feast was to begin. After contacting a few people, I was able to acquire what was needful along with the instruction an how to assemble them. I assembled the four species, and proceeded to teach others to do the same. The task was difficult but with the exercise of patience, we accomplished. There was joy in completion.

When the morning hours arrived, the challenge was on again. I have two classes that I am committed to in teaching the principles of Judaism. Along with the responsibility of teaching Judaism, I was committed to teaching our assembly how to construct a SUKKAH. This required rising early to fulfill my devotion to SHACHARIT, teaching one class, going to the place where we needed to construct the SUKKAH and begin preparation with cutting wood, etc. Then returning to teach the second class and afterwards going back to the construction sight to finish the SUKKOT. The work load seemed to require more time than the day allotted before the High Holy Day began. Although the challenges were great, we were able to complete the task.

The first night of the feast was off the charts, but the threat of rain would not allow us to stay in the tabernacles. All night long it stormed, the lightening flashed, the thunder roared, the rain came down and the wind blew hard. It was my prayer to the ABBA that He would not allow the wind and rain to destroy the dwelling places we had constructed. In the morning hours I went to the sight of the tabernacles and all were fallen down. It was still the High Holy day and I wanted to set them back up, but needed help. No help was to be found. I sought the counsel of the ABBA and received peace.

When the hour came to begin the evening feast, I thought we would have it in the basement rather than outside in the SUKKOT since they were down. Feeling uncomfortable with the idea, I sought the ABBA for instruction. As the sun was going down, I felt the impetus to obey. With the assembly there, we were able to quickly reassemble the SUKKOT. It required some sweat, but for us it was no longer a High Holy Day. Frustrated a little about the ABBA not allowing the SUKKOT to stand, I went back to prayer, after all we are commanded to rejoice not be frustrated. I questioned the ABBA and the words came to me that SUKKOT is a celebration of our need for physical things and trusting the ABBA above our needs. As I meditated upon these words, it came to me that faith does not make sense, but rather makes things possible. Faith is not a magicians trick to convince others, but rather it is the energy to fulfill what Torah instructs once the will is brought into congruency with the ABBA. Faith is transliterated into the Hebrew word EMUNAH, perhaps this is where we get the ENGLISH word IMMUNIZATION. Yea, faith immunizes us from failure to perform mitzvot.