United Israel

These are some of my notes for the Torah portion this week. I have plenty of other thoughts but I wanted to send these out early and encourage you to read the portion this week.

This week’s Torah lesson begins with a story about Moses sending out leaders from every tribe (except Levi) to explore the land of Canaan. They are often referred to as “spies”, but the Hebrew word “tur” literally means to seek out or explore. Their purpose is to bring back information - specific information requested by Moses and so in a way, they are to “spy out” the land.

Chapter 13:4-15 gives the names of these leaders. Two of these leaders (interestingly enough…one from Judah and one from Ephraim) bring back a good report while the others give an “unfavorable report” (see 14:32). They are to search out and report on the following:

1. What is the land like?
2. Are the people weak or strong?
3. Are they few or many?
4. Is the land good or bad?
5. Are the towns walled or not?
6. Are there trees or not?
And finally they are told to “be bold” and bring back some of the fruit of the land (13:17-20).

The reconnaissance mission takes them 40 days. Caleb, the leader representing the tribe of Judah and Hoshea, the leader representing the tribe of Ephraim (whose name is changed by Moses to Yehoshua - 14:16) bring back the good report.

There is a lot of clamor in the camp as the “spies” relate what they saw. Caleb quiets the people before Moses and tries to encourage the people to take possession, but again this week we find the people complaining and even desiring death or a return to Egypt rather than the prospect of pushing onward into the land of promise.

I find that the allure of what one knows can be very distracting to people in the quest. The unknown is not the popular choice for most, and slavery can be difficult to shake off. People can grow comfortable in the most uncomfortable situations.

The valiant two give the people their best arguments to move ahead. They tell the Israelites that the LORD is with them and warn the people not to “rebel against the LORD”, but this only brought them threats of stoning (14:5-10)!

God is angered by the poor choice of the people and wants to destroy them, disinherit them and start over with Moses (14:11-12). Moses intercedes for the people reminding God of His very nature. Notice what he says -

“Let the power of the LORD be great in the way that you promised when you spoke, saying: The LORD is slow to anger, and abounding in steadfast love (hesed), forgiving iniquity and transgressing, but by no means clearing the guilty, visiting the iniquity of the parents upon the children to the third and the fourth generation.” This becomes a repeated description of God throughout the Bible (see Nehemiah 9:17, Psalm 86:15, 103:8, 145:8, Joel 2:13, and Jonah 4:2). One should study these words closely.

God listens to the voice of Moses and agrees to forgive (14:20) but then says something quite remarkable. He swears that “the earth shall be filled with the glory of the LORD”. We read elsewhere of this global mission. I understand this to mean that the taking of the land was to be the beginning of something incredible. Israel’s mission would be manifested from this promised land. From there they would become a Light unto the nations! Here we read that the “glory of the LORD” would fill the earth. Notice the following passages from the prophets:

KJV Isaiah 11:9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
KJV Habakkuk 2:14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

This is the goal and meaning of history - it is the manifestation of God’s Kingdom on earth.

God is persuaded by the intercession of Moses, but the penalty of unfaithfulness will be paid in full. These leaders had “spied out the land for forty days” and brought back a bad report and so they would now bear their iniquity - a year for every day! They would learn God’s displeasure and would die in the wilderness. Ironically, this is what they had requested (14:2).

Chapter 15 describes various offerings that were to be offered when they did finally cross into the land. In 15:14-16, we read that the alien who resides with Israel shall do as the Israelites do. They are to have and keep the same ordinances as every natural Israelite. See also verse 29 for the same idea dealing with “atonement”.

The torah reading ends with a passage requiring the wearing of “fringes - tzittzit” on the corners of their garments(15:37-41). See also Deuteronomy 22:12.

This Torah reading offers some insights into what is expected of those who find themselves in a leadership role among the people of God. Our faith in God must be strong. Even when things look ominous, we must keep our eyes on God and not allow circumstances or situations to influence our walk with God, or keep us from fulfilling His commands.

We should seek to intercede for the people of God. Moses learned to reason with God based upon “knowing” his character. This week’s lesson contains an excellent description of God’s character. We should learn it by heart!

We also learn that God gives us challenges that He will help us through. These may seem impossible, but they often put us in a place to be a light to those around us. Have faith and be bold. Stand on God’s word and you cannot fail.

A valuable lesson is communicated in this Torah portion that is often overlooked. Forgiveness does not free us from the consequences of our sins. We must often bear our iniquity - and this sometimes takes years to play its course.

I hope that you will take the time to read and study this Torah portion. There is much to be gleaned and I have only scratched the surface. Shalom and good reading!

Ross K. Nichols www.RootsofFaith.org

I wanted to post some of my notes this week related to my personal study of the weekly parsha called Be-Ha’alotcha (translated, “When you put up”). It has some key points and some of the most interesting - though seemingly unconnected stories.
 
It begins with instructions for the “putting up” of the menorah, and speaks of the “purification of the Levites”, who according to the literal reading of the Hebrew (8:16) are “given, yes given” to YHWH.
 
There is allowance made for a “make up” Passover for those that were on a journey or impure when the Pesach of the first month was kept.
 
In Chapter 9, we read an interesting point that “there will be one statute for you (pl) and for the stranger and for the citizen of the land”.  I love this idea.  There are many out there that place artificial distinctions between Israel and humanity.  It is my opinion that all of the world will be instructed into the “Way of YHWH”. Indeed this is the reason for Israel serving as a nation of Priests, being given a charge to be a light to the nations, etc.  One only has to read Isaiah chapters 2 and 56 (for example) to see that this is the goal for humanity.
 
Chapter 9:15-23 we read of the cloud and how it guided the travels of the Israelites. I had not noticed it in previous readings of this text, but the movement of the cloud and the reaction to this move by the people following, are closely associated with their obedience to the “word of YHWH” (mouth might be a better rendering).
 
Chapter 10 deals with the reasons for the sounding of the trumpets and the order of travel for the tribes.
 
Chapter 11 switches gears on us. Here we meet with much complaining by the people. They long to return to Egypt. I guess this had me thinking.  Often, I meet people who have left their “spiritual Egypt”, but for one reason or another they begin to crave the things that they had there. The provision of God begins to lose its flavor and they want to return. These complaints are “bad in the ears of YHWH” and His anger is flared - and subsequently we read that it was bad in Moses’ eyes.
 
The people still direct their complaints to the man Moses and not to God. In this week’s lesson we see that despite Moses’ humility - he is becoming a bit tired.  The people lash out at Moses and he unloads on God.  He feels that he is carrying the burden alone and asks God to kill him if things continue as they are.  I think that it is interesting to note that God does not react…or should I say over-react to Moses when he makes this comment.  In fact, he seemingly ignores his drama altogether and just resolves the issues at hand. Often, I think we take comments of others and over-react causing more problems rather than setting forth solutions.  This can be a lesson to us all.  God does not chide Moses for his exaggerated remark, He merely sets things straight.  Read it and see how God “fixes” the problem!
 
In verse 20 we find that God informs Moses what he should relate to the complainers.  If they want what they had in Egypt, then that is what they shall get.  Not just a taste of what they had, but enough that it will run out of their noses!  It should be noted that this is a result of their “rejecting YHWH”.  This is very similar to the later demand for a King like the nations.  Often, I find that God fulfills the request of His people, even when they are in rebellion.  He allows them what they ask for in order that they will realize what they have done and return to His ways.  Be careful what you ask for!
 
This Torah reading also contains some interesting points on the imparting of the Spirit.  Chapter 11:1-18, and 24-25 reveal the solution to Moses carrying the whole burden alone. God takes some of the Spirit that is upon Moses and shares it with the “70″. They prophesy as an indication that the Spirit is on them, but then it says that they did not do so again (v.25).  One is reminded of the story in 1 Samuel 10.  Of particular note is what is recorded in 1 Samuel 10:6 - When the spirit comes upon you…you will become a different man!  How true is this?  When people claim to be spirit filled and continue to practice their ungodly behavior, one has to wonder if their claims are true.
 
When Moses is informed that some are in the camp prophesying and that he should make them stop - he says that he wished all YHWH’s people were prophets.  This is important. Too often, leaders want to be in charge and have others serve them.  Not so with Moses! Yeshua said that this is the way Gentiles think.  Many churches are full of this in their pastor adoration! We should all learn from this.
 
An interesting play on words that shows up in the Hebrew comes next.  Moses has just asked that YHWH “put his Spirit on” the people so that they could all be prophets.  In the very next verse, the “Ruach” does indeed travel to the people, but translated as “wind”, the Ruach from YHWH brings the quail that the people craved!  Be careful what you ask for!
 
In Chapter 12, we find Aaron and Miriam complaining against Moses.  This is a remarkable story! God calls them into account for their challenge against Moses. He would later ask them, “Why did you not fear to speak against my servant Moses?!”  We should learn from this that one should be very cautious when speaking words against the meekest man on all the earth. God spoke to him, mouth to mouth and he saw the “form of YHWH”!
 
For her part in this, Miriam is afflicted.  I find it very instructive to read the prayer that Moses offers on her behalf.  I have been in prayer meetings with many over the years where people petition God with many words.  Yeshua talks of this repetitious prayer practice.  Do we think that we must go on and on for God to hear us and answer?  Moses says 5 Hebrew words and God acts. “God, please heal her please.” We should learn from this. 
 
So this is my summary of the Torah reading for this week.  Study it and learn from it. The festival of Shavuoth has just passed. I pray that like the ancient Israelites, we receive the Torah afresh. Put these words in your heart. Be humble, seek God and keep your prayers simple. Plead with God on behalf of others - even when they do wrong to you. Moses wished that all of God’s people were prophets and that He would put his spirit on all of them.  I pray that as well.
 
Have a great week.  Shalom, Ross
 
Ross K. Nichols
www.RootsofFaith.org

Although there are examples of the Covenant God made with all Israel through Moses at Horeb/Sinai being “renewed” at various points (e.g. Deuteronomy 29:1; 2 Kings 23:1-3), the “New Covenant” of which Jeremiah speaks (31:31-34) seems to stand out in terms of how it is both described and placed in context.

If one reads carefully that historical context, namely chapters 30-31 of Jeremiah, it is abundantly clear, both by the descriptive content and the timing indicated (”At that time” “in that day” “the days are coming” etc.), that this is a singular, unique, event that has not come about or transpired as of yet but is to take place in a specific time when all the Tribes of Israel are gathered together back in the Land, with Judah and Israel becoming one, etc. This event is spoken of in all the prophets with a consistency and a specificity that rivals any other theme or subject in the Hebrew prophets, and is particularly evident in Ezekiel 37, that also mentions this “new” covenant, using different words. Although there is a sense that one might still refer to this as a “renewed” covenant, it seems to stand out as different from the various “renewals” in the previous history of Israel, so that it is understood, by analogy at least, like a divorce and a remarriage. That said, there is only ONE covenant with Israel, as the Psalmist says, commanded to a “thousand generations,” thus the abbreviation O.T. could perhaps more rightly refer to the Only Testament, rather than the “Old” Testament.

Given this historical context one must pause over Paul’s ideas that the “new covenant” spoken by Jeremiah has come through his ministry, in contrast to the ministry of death that Moses instituted, that those who read the “old covenant” are blinded until they turn to Christ, or that the glory Moses experienced at Sinai is or has faded (2 Corinthians 3). The “last” Prophetic word we have on the level of the Hebrew Prophets is to “Remember the Teachings of My Servant Moses,” and that appears to take us to final days, characterized by the appearance of Elijah (Malachi 3/4). Rather than fade, the “glory” Moses experienced, that was the very Kavod of HaShem, will be renewed and enhanced in the time of which Jeremiah speaks. If one just reads Jeremiah 30-31 one does not find Paul’s ideas, that is, including his “heavenly Christ” who brings eternal life to those who accept him (with the rest blinded and hard of heart), or anything he says in 2 Corinthains 3 (and one really needs to include chapters 4-5 to get his full views here) referred to or predicted. There seems to be zero correspondence, other than the catchword “new covenant.”

This is not to say that the images of putting the Torah in the heart, or having a “new heart,” that Paul makes use of, are not found in the prophetic passages that speak of the “new covenant” and its operation. They lie at the heart of things, but they are nothing new, in that these very possibilities and potentials are all at the center of the covenant Moses made with Israel. Moses constantly tells the ancient Israelites to circumcise the heart, to have hearts of flesh not stone, and to put the Torah within. This is repeated constantly in the Psalms and Prophets as well. This is nothing “new” that comes with Paul and his “heavenly Christ.” It is at the heart of the Sinai/Horeb revelation always, and people in so-called “Old Testmant” times always had access to the Holy Spirit, a truly spiritual conversion, the Law written in the heart, etc. Grace, forgiveness, and a bonded friendship with the Creator through the Holy Spirit has always been offered freely to human beings, and all the more so through Moses’s covenant with Israel. Paul’s view of a “fleshly” and “spiritual” dichotomy is well known to us in all the hellenistic dualistic systems of thought of the ancient Mediterranean world, particularly the Platonists, Pythagorians, and to some extent the Stoics. That is why he thinks what one “eats or drinks” or observing “days” has nothing to do with the “real” inner person, or that God does not care for “oxen” when he says not to muzzle an animal threshing grain, but really has in mind his “new covenant” ministers being supported financially (1 Corinthians 9:3-12). Another response to Paul’s question–Does God care for oxen? is a resounding “yes,” as the Torah addresses ALL aspects of human life on planet earth.

A central issue when it comes to Paul is not whether he was a good guy or a bad guy, sincere or insincere, or even whether the ethical principles of the Torah are abrogated or carried through into the “new covenant” as he understands it. I have no doubt that Paul thought he was living in the “end times” and would live to see all that Jeremiah spoke of come about, at least in some “spiritual” way, since he had given up the idea that what he calls “fleshly” Israel mattered anymore. The real issue is whether one, Jew or Gentile, can have a right relationship with God by grace through faith, as Abraham had, by turning directly in repentance and faith, without the requirements of “accepting Christ” and receiving “eternal life” through the blood of the cross, as the exclusive new “way of salvation.” This is where “Christianity,” at least as viewed by Paul, parts with Judaism, and for that matter, with a plain reading of the Hebrew Bible, both Torah, Prophets, and Writings. And yet for Paul, centering everything on God offering his divine Son as a sacrifice for sins is the heart of his “new covenant” ideas. If one then turns back and reads Jeremiah 30-31 there is little to no correspondence between what Jeremiah says and the ideas Paul expounds that he calls the “New Covenant.”

Jesus himself offers something dead center in terms of reflecting the Hebrew Bible and its “way of salvation.” His well known story of “justification” given by Jesus in Luke 15 and the lost son who comes home, requires only the father’s gracious acceptance of a son who is truly broken up over his past wrong behavior. Even more to the point, the tax collector of Luke 18 who bowed his head, struck his breast, and said “God be merciful to me a sinner.” This is the one Way of turning to God that has always held true through the ages, from Adam to our time, and it involves none of the major elements of Paul’s system of people receiving eternal life.

There are two verses from the Hebrew Bible that seem to put it most clearly:

Psalm 145:18: “The LORD is near to all who call upon him, to all who call upon him in truth.”

Isaiah 56:6-7: “Seek the LORD while he may be found; call upon him while he is near; let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that he may have compassion on him, and to our God, for he will abundantly pardon.”

The Hebrew means to seek truly/sincerely, and it not referring to a set of “truth” in terms of religious dogmas and doctrines. These texts are bedrock and they cut through any theological or complex systems of religious dogma. They are relational not systematic. Many seminaries have courses called “Systematic Theology” and most all are complex expositions of Paul’s teachings, with all the ins and outs. These verses seem to skirt that whole arena, even though they are addressing a similar question–How can one come to know God, be forgiven, and walk with him?

One important characteristic of the Prophets is that they are on the whole relational and almost completely non-systematic, so even a fool, yea a wayfaring man, will not stumble on the path. They sketch out in fairly plain language the “vision” of things for the “days to come,” and along the way, with the Prophets commenting on their own day and time, they offer avenues toward repentance and return to their contemporary hearers, and thus by extension, to readers down through the ages.

Jews around the world observe the Passover according to a time-honored tradition preserved in the Seder, but increasingly multiple numbers of non-Jews, who identify themselves in various ways (Hebraic Christians, “Lost Tribes,” B’nai Noah, Righteous Gentiles) are also marking this day and week of Passover and the Days of Unleavened Bread. The following message was written by Ross Nichols of Roots of Faith. We post it with the hope it can serve as a study guide and inspiration to many who read this Blog.

I am certain that within our diverse group there will be multiple “versions” of the Passover.  I wanted to send this out tonight for those that have never “kept” this festival before.  Here are some basic things that you need to know.

Shalom and Chag Sameach!

Ross Nichols

As sundown falls across Israel, Europe, and the United States this evening millions of Jews and many others who care about the history of Israel are marking the advent of Hanukkah, the Festival of Dedication. What might be lost is the historical grounding of the feast of Hanukkah itself, which seems to actually derive from today’s date: Kislev 24 or the 24th day of the 9th month of the Jewish calendar. Notice carefully this historical background:

The book of the prophet Haggai comes to us from the 2nd year of the Persian King Darius, late summer, August, 520 BCE. It is one of the most precisely dated books in the Hebrew Bible, much like its sister Zechariah, and its twin Malachi. The three go together, like peas in the pod, both coming from that crucial time of the “restoration” of Judah to the Land following the Babylonian captivity. Collectively they are our LAST WORD from Yehovah in terms of how the redemption is to unfold. It is very likely, based on Haggai 1:12, where the Prophet is called the “messenger of Yehovah,” that Haggai is in fact the author of the book we call Malachi, as this book is just named “My Messenger,” and the name of the prophet who wrote it is not given. Both Haggai and Zechariah address their contemporary situation, as one would expect, and are concerned that the Temple be rebuilt and that the constitution of the new state of Judah be ordered according to the Torah. However, if read carefully, both clearly understand that this restoration of Judah is only a preliminary, even symbolic step, to a coming GREAT restoration of Judah and ALL Israel. Even though there is a Priest (Joshua), and a Governor (Zerubbabel) of the Davidic line, there is no anointing of the BRANCH figure of whom both Isaiah and Jeremiah had spoken. One way of putting this is to say that Haggai and Zechariah are working in the tall shadow of JEREMIAH (see especially chapters 30-31), and they know, from his clear and powerful prophecies, that the final days have not come with this tiny little beachhead return of a portion of Judah to the land. But they do believe that this return of Judah is a “sign” of things to come, and a guarantee that the Plan of Yehovah, to fill the earth with justice and righteousness, through Abraham’s seed, is not to fall to the ground.

And that leads us to the curious and fascinating references to the 24th day of the 9th month–Kislev 24 in modern Jewish parlance.

Notice, reading the book of Haggai is sequential, it takes you through the last months of the year. It begins with the Rosh Chodesh of the 6th month (August), takes you through the 21st day of the 7th month (2:1), which is the last day of Sukkoth (October), and then into December–with the 24th day of the 9th month. Haggai’s third and fourth messages come on this very day. It is a short book, and if you skim it through you will see the building sequence.

Kislev 24 is mentioned FOUR times in the second chapters, verses 10, 15, 18 and 20. Twice it is emphasized that “from THIS DAY FORWARD I will bless you,” and twice Haggai gets a special Word from Yehovah, on this very day. You have to read the whole chapter to get the context, but the message is basically that Yehovah will “SHAKE the heavens and the earth and ALL NATIONS,” overthrowing their power, anoint the chosen one (symbolized in that day by Zerubbabel), and essentially make Jerusalem the new world capital. For the DETAILS you need to go back, of course, to Isaiah, Jeremiah, and Micah in particular, as they set forth the entire agenda to which Haggai only briefly alludes.

This message is addressed to the two “messiahs,” the Priest and the “King” or Governor, Joshua and Zerubbabel, respectively (2:4-5). They become “signifiers” of things to come. They are not the final anointed ones, and Zechariah picks this up in his visions, especially chapters 4 and 6. These symbolic figures, as well as the promised presence of the Holy Spirit (see 2:5 and Zech 4:6!), are the guarantee that Yehovah will bring about these promises.

Notice, Zechariah begins getting his visions and messages in the 8th month of that same year (Zech 1:1), or mid-November. He has EIGHT night visions, they are all quite difficult to follow, but prophetically important in forecasting the redemptive future. There is much more detail in Zechariah, but the two, Haggai and Zechariah, should be read in tandem, as one explains the other. Now, note carefully, Kislev 24 is not specifically mentioned in Zechariah, but it is alluded to in chapter 4:8-10. It is the famous “day of small things,” that one might be led to “despise,” because after all, this tiny little remnant of Judah, beginning to lay the foundation of a nondescript temple, under the mighty thumb of the Persian empire, was hardly even worthy of the name of a city-state, much less a world kingdom, and yet had HOPES and DREAMS and promises of world dominion!

Chapters 7-14 of Zechariah, which he gets two years later, are quite different. They are straightforward and fairly plain, laying out, likely in some sequential order, both the preliminary events, and the detailed climax, of the “time of the end.”

So, what about Kislev 24? It seems to have a three-fold meaning. First, in the time of Haggai and Zechariah, it was the day MARKED for the promise that the redemption would ultimately come about, not by power, nor by might, but by the Spirit of Yehovah–but “in its time.” Second, subsequently though history, this day seems to be one upon which key events take place, perhaps only a few of which have been recognized down through history. And finally, it might well turn out that on some Kislev 24 in the future, that date will serve as a “countdown marker” for the unfolding of the mysterious 1260/1290/1335/2300 days of Daniel’s visions, which interested Sir Isaac Newton so much.

During the period of the Maccabees, when Syrian ruler Antiochus IV unleashed his great persecution against the Jews of Judea/Palestine, it was on Kislev 24 that the enemy was defeated and the Temple freed from its desecration. That is why the festival of Chanukah is celebrated beginning at sundown, at the end of Kislev 24. In other words, it is NOT so much Chanukah that is important, as its marker date: Kislev 24. It seems to become a kind of banner date in history that marks any kind of “signal” of future redemption.

Fast forward to December 9, 1917. General Allenby, leading the British forces (remember Lawrence of Arabia), liberates Jerusalem for the first time in centuries from Turkish/Muslim rule. The date on the Jewish calendar–you guessed it: Kislev 24! That evening the Jewish soldiers in the British army celebrated Chanukah and went to the Wall in openness and freedom. The Torah reading that week was Mikketz (Gen 41), where JOSEPH is raised to power and saves Judah. And the Haphtorah reading, for the special Sabbath of Chanukah, as it is today, is the fascinating Zechariah 2:14-4:7! Note how it begins: “I have returned to Zion,” which seems to be the essential meaning of THIS DAY.

It is doubtful that Allenby was aware, during the heat of the battle, of even Chanukah, but certainly he knew nothing of Kislev 24.

If we begin checking in history over the past 2520 years (remember that number), there have been numerous times when Kislev 24 has played a large part, and even a smaller more symbolic part, in the unfolding of redemptive history. For example, no matter what one’s view of Yeshua might be, it seems in all likelihood that Yeshua was conceived on this day, nine months before his birth in September 3 BCE.

Some UIWU officers also noticed some years ago that the encounter David Horowitz had at the cave with his teacher Moshe Guibbory, as recounted in his autobiography, Thirty-three Candles, was on Friday night, December 16/17, 1927–and again, you guessed it, this was Kislev 24th. The Torah reading was Vayeshev, which begins the Joseph cycle, and the Haphtorah was Amos 2:6-3:8, which seems quite appropriate. Horowitz had no idea of this until over 50 years later when it was pointed out to him by others.
Now, a tiny bit on the numbers. Note, these important visions came in the year 520 BCE. The year 2000/2001 marks 2520 years since that first Kislev 24 vision of Haggai. The number 2520 is interesting, it has several mystical mathematical properties, but one most obvious one is that it is 7 x 360, or seven “prophetic years.” A prophetic year in the Bible is 360 days, thus we get in the books of Daniel and Revelation the period of 1260 days for 3.5 years. There are a number of indications, both in the Torah and Prophets, especially Ezekiel, that a kind of “day for a year” principle applies in Prophecy, and accordingly, the official “Exile” of Joseph and Judah would last 2520 years. Perhaps this is the meaning of the phrase “after two days” and “on the third day” references in Hosea 6. Now Judah was essentially “restored” in type at least, in the year 520, but the full restoration, and the union of things between Judah and Joseph is yet to come, “after two days” according to Hosea (a day is a “thousand years” in these prophetic texts). The point is, based on this chronology, we are “in” the third day, as of the year 2000. And indeed, it does appear we have begun to experience a “shaking of all things.” Whether this is the ultimate upheaval to which Haggai refers remains to be seen.

It is also worth noting, in terms of Kislev 24, that if you add 2300 days (the figure in Daniel 8) to that day, you always, on the Jewish calendar, come to the last day of Unleavened Bread, oddly something like 6.3 years later. In other words, it is sort of a strange figure. And there are then various interesting ways, too complicated to go into here, that the periods of Daniel (1260/1290/1335) fit in, taking one to Shavuot of any given sequence of years. We do know for certain that the 2300 “days” was fulfilled as a “day for a year” running from Alexander’s defeat of Darius in 334 BCE (June 7), to the day, to June 7, 1967–when Jerusalem was liberated by the Israelis in the Six Day War. The point seems to be that Alexander’s march to Jerusalem began a period of 2300 days/years of the trampling of Jerusalem. So what this seems to indicate is that there is a larger (day for a year) fulfillment of these periods, as well as a shorter “day for a day” fulfillment, once the “countdown” begins.

One might conclude then, from these indications, that on some Kislev 24, at some year “on our days and in our time” (whether past or future), people will come to recognize that Haggai’s “shaking” did indeed begin. It does not seem likely that time has quite yet come, but every year at this time one’s thoughts go to this date, given such an important designation by Haggai and Zechariah. On a personal level, it seems it can always be a date of “renewal” for any of us, and a time of new beginnings, looking to both the past and to the future.

The Torah readings this season, taken from the book of Genesis (chapters 12-50) focus on the generations of Abraham and his descendants. It has well been said that the “Bible is the story of one man’s family.” It is quite fascinating the follow the ways in Genesis in which the line/seed of Abraham “splits.” And yet, even before one gets to Genesis 12 with the story of Abram, there are already significant splits. The line of Noah is divided into Shem, Ham, and Japheth, and the children of Ham in particular include tyrants like Nimrod who built Babylon, Asshur who fathered the Assyrians, Mizraim, the father of the ancient Egyptians, and the various nations of the Canaanites. These Ancient Near Eastern peoples surrounded the family of Abraham throughout its history. In contrast, Abraham is descended from Shem, and beginning in Genesis 11:10, it is this smaller branch of the familes of humankind that upon which the Biblical narrative concentrates. Abram is born of Nahor, who is sixth in the lineage from Shem.

In terms of Abraham’s own direct family he first has two sons, Ishmael his firstborn and Isaac, but they are of different mothers and Abraham is told that the “covenant” will be through Isaac (Gen 17:21). Ishmael is to become a “great nation” and God tells Abraham that he will be with him, but he makes it clear the “seed” as it is called, passes through Isaac. Apparently this is because of Sarah, who is of the Nahor/Shem lineage, whereas Hagar, the mother of Ishmael, is likely of the line of Ham. It is the combination of the two descendants of Nahor, Abraham and Sarah, who become one in Isaac that sets the Abraham Plan into motion. Gen 17:5 says she will be a “mother of nations” just as Abram is the “father.” This is very important, and Sarah, the Princess, must not be left out or forgotten. After Sarah dies Abraham marries and has other children, quite a few. But none of them are to be part of this divine Plan, called the “covenant.” This involves, of course, the Gen 12 promises which are repeated to Isaac and Jacob…

Isaac of course has two sons, the twins, Esau and Jacob, who are rivals even in the womb. It is worth noting that he is 40 when he marries, he asks YHVH for children as Rebekah is barren, but it not until 20 later, when he is 60, that his prayers are answered (Gen 25). The two “nations” embody an eternal struggle. It seems the “line” of Abraham & Sarah, which offered the right combination in Isaac, still has “recessive” characteristics that can even yield an Esau. But the line of Rebekah is important, coming from the family of Terah through Nahor, some kind of combination was here needed. Even though the behavior of Jacob seems somewhat selfish and deceptive, the Torah makes clear that it is El Shaddai who has determined that the “covenant” is to go through Jacob, not Esau. Everything else is a playing out of that theme. Rebekah had the perception to know and see this. Jacob was her clear favorite. Isaac seems oblivious to it all, and in his old age at least, enjoys eating the meat that Esau brings in. Rebekah is quite vital here, in producing the lineage that can carry the covenant.

It is very interesting to note that Esau first marries two Hittite woman! Both Isaac and Rebekah are grieved! But notice, later, when he sees that Jacob is sent to marry in the family line he takes another wife–a daughter of Ishmael, thinking that will somehow redeem him.

The Beth-el experience of Jacob is thus crucial. He is singled out for the “covenant” promise and this incredible epiphany at the “gate of the skies” is fundamental for him. He commits his life to El Shaddai, God of Abraham, Sarah, Isaac, and Rebecca and sets out alone–pledging a tenth or tithe of all that YHVH gives him, to YHVH.

So once again the “line” has split and Jacob is destined to have 12 sons with four woman…thus the “great nation” of Israel–but it is Joseph who is the focus of the next “split.” Though Reuben was the firstborn, in the end, the birthright passed to Joseph (1 Chronicles 5:2). Ultimately, based on Jacob’s prophecies in Genesis 49 the Shepherd/Stone of Israel will come from Joseph (v. 24), and the “septre” will depart from Judah (v. 10)–the tribe that had the rule from the time of King David.

The name Israel is YISRAEL in Hebrew and consists of the Hebrew letters: Yod, Shin, Resh, Alef, Lamed, that are the first letters of the names of the Fathers & Mothers who make up the nation of Israel, namely: Abraham (Alef), Sarah (Shin), Isaac (Yod), Rebekah (Resh), Jacob (Yod), Rachel (Resh) and Leah (Lamed). To readers of the Bible these names, this family, are as familiar as one’s own. They become the root of the nation and the focus of God’s plan to bless all nations.

“And I will bless those who bless you, and treat lightly those who treat you lightly, and in you shall all the nations of the earth be blessed.”

Israel the 100th smallest country (size of San Bernadino County), with less than 1/1000th of the world’s population, can lay claim to the following:

• The Middle East has been growing date palms for millennia. The average tree is about 18-20 feet tall and yields about 38 pounds of dates a year. Israeli date trees are now yielding 400 pounds/year and are short enough to be harvested from the ground or a short ladder.
• The cell phone was developed in Israel by Israelis working in the Israeli branch of Motorola, which has its largest development center in Israel.
• Most of the Windows NT and XP operating systems were developed by Microsoft-Israel.
• The Pentium MMX Chip technology was designed in Israel at Intel. Both the Pentium-4 microprocessor and the Centrino processor were entirely designed, developed and produced in Israel.
• The Pentium microprocessor in your computer was most likely made in Israel. Voice mail technology was developed in Israel.
• Both Microsoft and Cisco built their only R&D facilities outside the US in Israel.
• The technology for the AOL Instant Messenger ICQ was developed in 1996 by four young Israelis.
• Israel has the fourth largest air force in the world (after the U.S, Russia and China). In addition to a large variety of other aircraft, Israel’s air force has an aerial arsenal of over 250 F-16’s. This is the largest fleet of F-16 aircraft outside of the U. S.
• Israel’s $100 billion economy is larger than all of its immediate neighbors combined.
• Israel has the highest percentage in the world of home computers per capita. According to industry officials, Israel designed the airline industry’s most impenetrable flight security. US officials now look (finally) to Israel for advice on how to handle airborne security threats.
• Israel has the highest ratio of university degrees to the population in the world. Israel produces more scientific papers per capita than any other nation by a large margin - 109 per 10,000 people — as well as one of the highest per capita rates of patents filed.
• In proportion to its population, Israel has the largest number of startup companies in the world. In absolute terms, Israel has the largest number of startup companies than any other country in the world, except the U.S. (3,500 companies mostly in hi-tech). With more than 3,000 high-tech companies and startups, Israel has the highest concentration of hi-tech companies in the world — apart from the Silicon Valley, U.S.
• Israel is ranked #2 in the world for venture capital funds right behind the U.S. Outside the United States and Canada, Israel has the largest number of NASDAQ listed companies.
• Israel has the highest average living standards in the Middle East. The per capita income in 2000 was over $17,500, exceeding that of the UK. On a per capita basis, Israel has the largest number of biotech startups.
• Twenty-four per cent of Israel’s workforce holds university degrees, ranking third in the industrialized world, after the United States and Holland and 12 per cent hold advanced degrees. Israel is the only liberal democracy in the Middle East.
• Israel has the third highest rate of entrepreneurship — and the highest rate among women and among people over 55 - in the world.
• When Golda Meir was elected Prime Minister of Israel in 1969, she became the world’s second elected female leader in modern times.
• In 1984 and 1991, Israel airlifted a total of 22,000 Ethiopian Jews (Operation Solomon) at Risk in Ethiopia, to safety in Israel.
• When the U. S. Embassy in Nairobi, Kenya was bombed in 1998, Israeli rescue teams were on the scene within a day — and saved three victims from the rubble.
• Relative to its population, Israel is the largest immigrant-absorbing nation on earth. Immigrants come in search of democracy, religious freedom, and economic opportunity. (Hundreds of thousands from the former Soviet Union)
• Israel was the first nation in the world to adopt the Kimberly process, an international standard that certifies diamonds as “conflict free.”
• Israel has the world’s second highest per capita of new books.
• Israel is the only country in the world that entered the 21st century with a net gain in its number of trees, made more remarkable because this was achieved in an area considered mainly desert.
• Israel has more museums per capita than any other country.
• Israeli scientists developed the first fully computerized, no-radiation, diagnostic instrumentation for breast cancer.
• An Israeli company developed a computerized system for ensuring proper administration of medications, thus removing human error from medical treatment. Every year in U. S. hospitals 7,000 patients die from treatment mistakes.
• Israel’s Given Imaging developed the first ingestible video camera, so small it fits inside a pill. Used to view the small intestine from the inside, cancer and digestive disorders.
• Researchers in Israel developed a new device that directly helps the heart pump blood, an innovation with the potential to save lives among those with heart failure. The new device, synchronized with the camera helps doctors diagnose a heart’s mechanical operations through a sophisticated system of sensors.
• Israel leads the world in the number of scientists and technicians in the work force, with 145 per 10,000, as opposed to 85 in the U. S., over 70 in Japan, and less than 60 in Germany. With over 25% of its work force employed in technical professions. Israel places first in this category as well.
• A new acne treatment developed in Israel, the Clear Light device, produces a high-intensity, ultraviolet-light-free, narrow-band blue light that causes acne bacteria to self-destruct — all without damaging surrounding skin or tissue.
• An Israeli company was the first to develop and install a large-scale solar-powered and fully functional electricity generating plant, in southern California’s Mojave desert.
• All the above while engaged in regular wars with an implacable enemy that seeks its destruction, and an economy continuously under strain by having to spend more per capita on its own protection than any other county on earth

One essential of the redemptive vision of the Hebrew Prophets is that all the tribes of Israel, not just those identified as Judah or the Jewish people, will return en mass to the Land promised to Abraham, Isaac, and Jacob, the borders of which are clearly laid out: “In that day YHVH made a covenant with Abram, saying, Unto your seed have I given this land, from the river of Egypt unto the great river, the river Euphrates (Genesis 15:18). Beginning with the Christian apostle Paul, and echoed in other New Testament texts, such as the book of Hebrews, there is an attempt to interpret the “Land” promises as “heavenly.” Israel becomes the Church and the Land becomes a promise of Heaven. Even the city of Jerusalem is projected into “heaven.” Nothing could be more foreign to a simple reading of the texts of the Hebrew Bible where the language is unequivocal and crystal clear. Notice the following texts, clear without any commentary or interpretation:

Jeremiah 32:41 I will rejoice in doing them good, and I will plant them in this land in faithfulness, with all my heart and all my soul.

THE VISION: Isaiah 2:2 It shall come to pass in the latter days
that the mountain of the house of YHVH
shall be established as the highest of the mountains,
and shall be lifted up above the hills;
and all the nations shall flow to it,
3 and many peoples shall come, and say:
“Come, let us go up to the mountain of YHVH,
to the house of the God of Jacob,
that he may teach us his ways
and that we may walk in his paths.”
For out of Zion shall go the Torah, and the word of YHVH from Jerusalem.
4 He shall judge between the nations,
and shall decide disputes for many peoples;
and 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.

The Plan: Jeremiah 30:1 The word that came to Jeremiah from YHVH: 2 “Thus says YHVH, the God of Israel: Write in a book all the words that I have spoken to you. 3 For behold, days are coming, declares YHVH, when I will restore the fortunes of my people, Israel and Judah, says YHVH, and I will bring them back to the land that I gave to their fathers, and they shall take possession of it.”

Jeremiah 3:14 Return, O faithless children,
declares YHVH;
for I am your master;
I will take you, one from a city and two from a family,
and I will bring you to Zion 15 “‘And I will give you shepherds after my own heart, who will feed you with knowledge and understanding [in Zion?]. 16 And when you have multiplied and increased in the land, in those days, declares YHVH, they shall no more say, “The ark of the covenant of YHVH.” It shall not come to mind or be remembered or missed; it shall not be made again. 17 At that time Jerusalem shall be called the throne of YHVH, and all nations shall gather to it, to the presence of YHVH in Jerusalem, and they shall no more stubbornly follow their own evil heart. 18 In those days the house of Judah shall join the house of Israel, and together they shall come from the land of the north to the land that I gave your fathers for a heritage.

Jeremiah 16:14 “Therefore, behold, the days are coming, declares YHVH, when it shall no longer be said, ‘As YHVH lives who brought up the people of Israel out of the land of Egypt,’ 15 but ‘As YHVH lives who brought up the people of Israel out of the north country and out of all the countries where he had driven them.’ For I will bring them back to their own land that I gave to their fathers. 16 “Behold, I am sending for many fishers, declares YHVH, and they shall catch them. And afterward I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the clefts of the rocks. 17 For my eyes are on all their ways. They are not hidden from me, nor is their iniquity concealed from my eyes.

Jeremiah 23:3 Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing, declares YHVH. 5 “Behold, the days are coming, declares YHVH, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘YHVH is our righteousness.’ 7 “Therefore, behold, the days are coming, declares YHVH, when they shall no longer say, ‘As YHVH lives who brought up the people of Israel out of the land of Egypt,’ 8 but ‘As YHVH lives who brought up and led the offspring of the house of Israel out of the north country and out of all the countries where he had driven them.’ Then they shall dwell in their own land.”

Jeremiah 31: 8 Behold, I will bring them from the north country
and gather them from the farthest parts of the earth,
among them the blind and the lame,
the pregnant woman and she who is in labor, together;
a great company, they shall return here.
9 With weeping they shall come,
and with pleas for mercy I will lead them back,
I will make them walk by brooks of water,
in a straight path in which they shall not stumble,
for I am a father to Israel,
and Ephraim is my firstborn. 10 “Hear the word of YHVH, O nations,
and declare it in the coastlands far away;
say, ‘He who scattered Israel will gather him,
and will keep him as a shepherd keeps his flock.’

31 “Behold, the days are coming, declares YHVH, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares YHVH. 33 But this is the covenant that I will make with the house of Israel after those days, declares YHVH: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know YHVH,’ for they shall all know me, from the least of them to the greatest, declares YHVH. For I will forgive their iniquity, and I will remember their sin no more.

One of the strangest ceremonies of ancient Judaism was that carried out on Yom Kippur with the “two hairy goats.” The ritual is described in Leviticus 16 in full detail.

Two male goats were selected for Yom Kippur, one is “for YHVH” and the other “for Azazel.” Both are said to be “for a sin offering” (v. 5).

One is slain and the other is sent away into the wilderness. What has been confusing to many is that both goats are spoken of as somehow providing “atonement,” or better translated “covering.” So why the difference? Why two goats, essentially identical, rather than one?

One common interpretation makes the two goats positive and negative, and it is the case that Azazel in ancient Jewish texts (1 Enoch, etc.) is the name for an “angel” who opposes YHVH. But if one is negative and one positive, how can both provide “covering”?

In looking more closely at the text one notices that the first goat, the one that is “for YHVH,” that is slain, makes “covering for the Holy Place because of the uncleanness of the people and because of their transgressions, all their sins” (v. 16). In other word, the blood of that goat is to cleanse the Tabernacle that has become unclean because of the sins of the people, NOT to removed the sins of the people per se.

In contrast, the sins of the people themselves are put on the head of the live goat. That goat is not killed, yet that goat too is spoken as a “sin offering” (v.5), ,making atonement/covering (v. 10), and that goat “bears all their iniquities” into a remote area.

This distinction might be an important one in trying to understand the meanings intended in this ancient ceremony. Early Christians were able to find in the slain goat, given Paul’s interpretation of the death of Jesus by crucifixion, a symbol of “Christ” dying for the forgiveness of the sins of the people. The writer of the New Testament book of Hebrews elaborates this point in great detail (Hebrews 9). But there seems to be no reference in the text to the blood of the slain goat related to the forgiveness of the sins of the people. The second goat, the one sent away into the desert, is not dealt with at all in the interpretation given in Hebrews, and yet in the biblical text of Leviticus that goat is clearly the “sin bearer.”

The Christian overlay to this text is perhaps an obstacle to reading it with new eyes. One often hears a quotation from the New Testament book of Hebrews that asserts: “without the shedding of blood there is no remission of sins.” Clearly such is not the case as this example of the “live goat” makes clear.

The goat that really “bears the sins” is the one sent away, into the desert (v. 22). All the sins and iniquities and transgressions are put on the head of this live goat and he is send away to Azazel. The sending away of this living goat effects the removal of the sins of the people. What this implies then is that in this ancient ceremony the ultimate “covering” of sins that comes on Yom Kippur is not by shedding of blood but by casting far away, away from the camp of the living to the desert places where Azazel and the demons dwell.
This means that the main image of “atonement” or covering on this day is not that of an animal slain for the forgiveness of sins, but the removal of sins from the land of the living. The rabbis seem to pick up on this in arranging the Haftarah readings for Yom Kippur. There are the special supplementary readings from the Prophets. First, the story of Jonah is read, which is a story of an entire city being saved from destruction because of repentance from sin. Then Micah 7:18-20 is read, where sins are cast away into the depths of the sea.
Being “washed in the blood of the lamb” has become a more appealing cultural image to our minds than “washed in the blood of the hairy goat,” but it seems that neither image, in connection to the removal or “atonement” of sins, is related to the Day of Atonement or Covering.

Today’s Torah reading, on the Sabbath between Rosh HaShanah and Yom Kippur, is quite an amazing text with lots of interesting history. It is the entire chapter of Deuteronomy 32, called in Hebrew: Haazinu, literally, “Let Us Cause ourselves to Hear!” (it is a Hiphil Imperative Plural). The words are set in line-by-line poetic rhythm, as some translations show. The text is a Song, referred to subsequently as the “Song of Moses.” It was recited by Moses under inspiration to the entire nation and it reflects the prophetic future of the mission and historical fortunes of the Israelite people. One important thing to remember in reading this passage is that it is not merely about the Jewish people, whose history after the Babylonian Exile was shaped primarily around the tribe of Judah, but it is a “Song” for all the tribes of Israel. If it is read in that regard some of its stanzas and concepts are cast in a much different light. These are among the last recorded words of Moses.

The Song begins with expressions of the unique nature of YHVH as God of Israel. He is called the “Rock,” that “begot you,” the “father that has purchased you,” and the “Most High,” which is the ancient name El Elyon, used by the Abraham and those before him in speaking of the Creator (see Gen 14:18-19).

Beginning in 32:8 there are some important textual variations in our various copies of Deuteronomy. The basic text used and preserved by Jews for the past 1500 years, is called the Masoretic text (MT). There is also a translation of the Hebrew, dating back to 200 BCE, in Greek, that is called the Septuagint (LXX). And more recently, there are copies of sections of Deuteronomy that have survived as part of the library of the Dead Sea Scrolls. What is most interesting is Dead Sea Scroll manuscripts of Deuteronomy differ in some important ways from the Masoretic or traditional text, and its readings are paralleled by the Greek Septuagint. These variations have to do with the use of the term “sons of Elohim” or in Hebrew, the b’nai ‘Elohim.

These were not taken too seriously until the discovery of the DSS, since the LXX often has readings that differ from the MT (Masoretic) text, and in traditional Judaism the received Hebrew text is understood to be inviolate–letter for letter perfect. However, when it was discovered that the HEBREW text of Deuteronomy agreed with the Septuagint, against the MT, those readings have been given much more attention and weight. Slowly the scholars have begun to have more and more respect for the LXX. By and large it is a very literal translation, and there is now every indication that the translators were in fact translating a Hebrew original that is different from the MT–however, one values it. In other words, they were not just adding things and being sloppy with their translation work. Often the differences are not so important, when we compare the Qumran Hebrew Bible with the MT, but in this case these variants seem quite significant. Of course the Qumran copies are older than the MT by more than a thousand years, so the discovery of these most ancient of Hebrew texts raises all kinds of questions, both for the scholars and traditional Judaism (and even fundamentalist Christianity). Here are the differences:

MT (Masoretic text) reads:
Deuteronomy 32:8 When the Most High gave to the nations their inheritance, when He separated the sons of Adam, He set the borders of the peoples according to the number of the children of Israel.

LXX (Greek) reads:
Deuteronomy 32:8 When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God.

Qumran/DSS reads:
Deuteronomy 32:8: When the Most High gave to the nations their inheritance, when he separated the sons of Adam, he sest the bounds of the peoples according to the number of the sons of Elohim.

Now this is really fascinating, in the light of the “B’nai Elohim” passage in Genesis 6, and the separation of the nations after the Flood in Gen 10-11, as both the “sons of Elohim” and the “daughters of Adam” are mentioned.

But it gets even more interesting when we read v. 43, the climax of the Song. I have marked the key differences in italics.

MT reads:
Deuteronomy 32:43 Sing aloud, O ye nations, of His people; for He doth avenge the blood of His servants, and does render vengeance to His adversaries, and does make expiation for the land of His people.

LXX (Greek) reads:
Deuteronomy 32:43 Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people.

Qumran/DSS reads:
Rejoice O heavens, together with him, and bow down to him all you sons of Elohim, for he will avenge the blood of his sons, and will render vengeance to his enemies, and will recompense those who hate him, and will atone for the land of his people.

As with v. 8, you can see that the Qumran text essentially agrees with the LXX, and in both cases the focus is on the “B’nai Elohim.”

The RSV and other modern translations have adopted the reading of the LXX/DSS and other translations at least note it in the margin.

The implications of these alternative readings, and the meaning of the phrase “sons of Elohim,” is uncertain. It seems to go back, one way or the other, to Genesis 6, where this term is first used. One interpretation makes these a group of “angelic” beings, while the other sees them as part of a lineage that is traced in Genesis 5, from Adam through Enoch, and finally down to Abraham. There is no doubt that other sections of the Hebrew Bible, such as Psalm 82, speak of certain “angelic” beings or “Messengers” as “sons of Elohim,” but even so, the English translation “angel” can be quite misleading, since the root meaning of the Hebrew word, Ma’lak, is simple “messenger,” that is one sent with a mission. In fact, the context in this “Song of Moses” seems to imply that the “sons of Elohim” are in fact a lineage of human beings, the descendants of whom are the “sons of Israel.” Thus we get the language of “Is not He your father that has bought you,” earlier the song, and the clear reference to “avenging the blood of his sons,” which hardly seems to be a reference to so-called “angels.”
If such be the case the DSS version would not necessarily be different in meaning from that of the MT–the “sons of Elohim” would in fact be the chosen “seed” of Abraham, that is the “sons of Israel” or Jacob, his grandson.

There is much more of interest in this “Song of Moses,” such as the mysterious references to “no-people,” in 32:21 and the whole concept of the “hiding of the Face” of God.