United Israel

In the Torah reading last week, the last verse of Deut 28 (or in Christian Bibles the first verse of Deut 29), one finds following interesting statement:

“These are the words of the covenant that YHVH commanded Moses to make with the children of Israel in the land of Moab, besides the covenant that He made with them in Horeb.”

Did you catch that? There was one covenant made at Mt Sinai, recorded clearly in Exodus 20-24, and now besides that one, a second covenant made in the land of Moab, on the other side of the Jordan, not long before the death of Moses. It was with the new generation that was to enter the Land.

What one has here, in my understanding, is a principle of the renewed covenant. Christians have been taught to think in terms of a “new” covenant, but really a more proper understanding, even of Jeremiah 31:31, is that the covenant is renewed or made new. It can be ratified in each generation, and indeed, it is taken on by each individual. It is a perpetual thing, that moves through time. In today’s Torah reading the people actually ENTER the covenant “this day,”–Deut 29:11 (Hebrew verses).

This concept of the renewed Covenant is a dynamic one, it involves a relationship with YHVH. Even the Covenant with the nation of Israel at Sinai is not a static concept, it is an ongoing relationship. The covenant is periodically renewed throughout history. Moses makes an initial covenant the year of the Exodus, but it is renewed 40 years later (Exodus 24:7-8; Deuteronomy 29:1). There is a further covenant made at the end of Joshua’s career (Joshua 24:14-25). Covenants are made under Josiah, and Nehemiah (2 Kings 23:1-3; Nehemiah 9:38). There will be a renewed covenant when Israel is restored to the Land (Jeremiah 31:31-34).

These various “covenants” are essentially one, they all refer to a special partnership with YHVH, which involves commitment to His Torah and dedication to the Kingdom of God. The heart and core of that relationship is: “I will be their God, and they shall be My people.” This key phrase is repeated often in the Hebrew Bible, so much so that it is formulaic and bedrock basic: Leviticus 26:12; Jeremiah 7:23; 11:4; 24:7; 30:22; 31:33; 32:38; Ezekiel 11:20; 14:11; 34:30; 36:28; 37:23,27; Zechariah 8:8. This intimate relationship is compared to marriage (Jeremiah 31:31-33). It is not primarily a legal, constitutional, or dispensational idea.

Essentially there is only one covenant, and Abraham himself participates in this same covenental relationship 400 years before Sinai. Note the language of Genesis 17:1-2: “I am El Shaddai, walk before Me and be blameless, and I will establish my covenant between Me and you.” Laying hold of the “covenant” essentially means becoming the “friend of God,” “walking with God,” intimately participating in the Plan of modeling justice and righteousness to the world. This is the true and original notion of Abrahamic Faith. Therefore, this idea of taking up the Covenant is not restricted to the national promises to Israel, which YHVH will fulfill regardless “for His own Name’s sake.” It can be a wholly individual choice. As noted above, Isaiah 56 addresses “the son of man,” that is, anyone, who turns to YHVH in this way, taking up the Covenant, observing the Sabbath, and becoming part of the people of God in this wider sense of the term. This is the essential meaning of the concept of the “House of Prayer for all nations.”

Psalm 25 puts this all together quite well:

“Indeed, let no one who waits on You be ashamed . . . All the paths of YHVH are steadfast love and truth, to those who keep His covenant and His testimonies . . . Who is the man who fears YHVH, He will instruct him in the Way he should choose . . . The friendship (lit. “secret”) of YHVH is for those who fear him, and He will show them His Covenant”(vv 3, 10, 14).

This is a matter of the deepest and most intimate level of spiritual conversion. This way is open to anyone—certainly to Jews, and obviously to those scattered Israelites from the Lost Tribes, but also to Gentiles, who are willing to repent of sins and turn to YHVH. Truly, “YHVH is near to all those who call upon Him, to all who call upon Him in faithfulness” (Psalm 145:18). YHVH is no respecter of persons, He looks on the heart rather than on external appearances (1 Samuel 16:7). His love is extended toward every human being who fears Him. David had this deeply personal, intimate, relationship with God, as reflected in Psalm 51. Indeed, this Psalm, perhaps more than any other Scripture text, is the model for individual spirituality in the Bible. It involves “getting a new heart,” having the Torah implanted deep within, and receiving God’s Holy Spirit.

Such a personal conversion does not require joining any religious organization or denomination. It cuts across all such cultic labels, which are usually more sociological than genuinely religious. YHVH looks on the heart. For Gentiles, or for those from the Lost Tribes of Israel, it does not necessitate, though it certainly can involve, formal conversion to “Judaism.” What counts is one’s relationship directly with YHVH, based on the inner heart of each individual. This is not to say that such people of the Covenant are devoid of all community. Certainly the Gentiles who turn to the God of Israel in this way, as well as those from the Lost Tribes of Israel, will live their lives in a new solidarity with the fortunes of the Jewish people.

They learn to love YHVH, to revere the Holy Scriptures, and to share the Messianic hope of Redemption, alongside the Jewish people. Others may choose conversion to Judaism as an expression of their solidarity and shared hopes with the Jewish people, including a loyalty to the State of Israel. Similarly Jews who are deeply converted to YHVH will enrich their own communities, helping to vindicate the plans and purposes of God for Israel. But most important, these “fearers of YHVH” as Malachi calls them, have a deep solidarity with one another.

The bond that comes from knowing the One God, living the Way of Torah, and longing for the Kingdom of God, runs deep and tends to obliterate the boundaries of religious “affiliation” or national, ethnic, or social background. As they “speak to one another” there is a strength of fellowship that comes only through the Spirit of YHVH (Malachi 3:16-18).

This year two of the shortest Torah readings of the year are combined into one, on this coming Sabbath before Rosh HaShanah: Nitzavim (Deut 29:9-30:20 and Vayelek (Deut 31:1-30), with the Haphtorah reading for Nitzavim: Isaiah 61:10-63:9.  These two readings are surely among the most stirring in all the Torah, containing as they do these ringing last words of the Prophet Moshe, but also the far reaching history of Israel in both Exile and Regathering–thus hooking to the Prophetic portion from Isaiah so appropriately.

A few random observations:

Deut 29:28 The secret things belong to YHVH…but the things revealed to us, that we may do all the words of THIS Torah.  This verse is usually quoted in isolation, out of context, to set some general principle, sometimes even applied to mystical matters, but in context it reads very differently, and maybe should be better translated “the hidden things,” clearly referring to the historic plan of Yehovah with his people, from Exile to Redemption.  All does not appear, and there are times of the “hiding of the Face” (see below), but what does appear, and is revealed, is the Way of Torah.  In other words, the verse, far from being a statement about heavenly or mystical things, is actually about the ways of YHVH in the earth, in carrying out far-reaching historical purposes.  In that regard the verses of Deut 30:11-14 are very very close in meaning.  The Torah is not in heaven, or beyond the sea, but very near, in our mouth and heart–that we may DO it…

Deut 30:3ff as in so many passages in the Prophets the return of the Tribes (all 12!) from Exile is something that YHVH does–it is HE who gathers them…and it is he who brings about the conversion of the heart (”circumcision”).

Deut 30:19-20 is certainly one of the most moving declarations in the entire Torah.  It is a complete summary of the whole Plan, the whole relationship, and it is a covenant or relationship of the heart, of listening and cleaving–much like marriage–with the two becoming one…

We have all read and heard of the Torah Codes.  One of the more fascinating and chilling is hidden within the verses of Deut 31:16-18.  If you take a Hebrew Bible and circle the letter Heh in the name Moses in v. 16, then count 50 letters you come to the letter Shin, then another 50 letters takes you to the letter Vav, another 50 to Alef, and a final 50 to the letter Heh again.  These letters spell the Hebrew word “HaShoah” or “the Shoah,” or Holocaust, a word that does not even appear in Biblical Hebrew.  If you read the content of these verses, the meaning becomes all the more striking.

Another interesting puzzle is found in Deut 31:22-23.  Moses is clearly the subject of v. 22, as he is the one who wrote the song and taught it…but then keep reading the next verse, 23–”And HE gave Joshua the son of Nun a charge…Who is the “he” here?  The natural way to read it would be that is continues to speak of MOSES–but the one speaking in the first person speaks of bringing the Israelites into the land that he promised them, and that he will be with them.  Could this possibly be Moses?  Most of the translators say no, and they put “the LORD” in here as the speaker, even though the Hebrew does not contain that term (see the NRSV).  One might just assume that there is some shift in the speaker here, and that YHVH nows speaks.  But there are other passages in the Torah like this, most of them highlighted by Moshe Guibbory in his Jerusalem Research, where Moses seems to speak not only for YHVH but as if he is indeed YHVH.  See Deuteronomy 29:1-5, from last week’s reading, for one of the best examples.  So there might be some very hidden mystery here.

The reading from Isaiah equally moving and comprehensive in its visionary scope.  One might want to also read Isaiah 61:1-9, for a wider context, but this reading (61:10-63:9) is really quite extraordinary on its own. One can not miss the strong affirmation in this text that YHVH himself who will be the Savior, no human is with him, no “saviors” or “redeemers” other than him (compare Isa 15-20).  In other words, the GO’EL or Redeemer appears to be YHVH himself.  The late David Horowitz, founder of UIWU, used to point out that the Prophets almost never speak of the coming of any Messiah, at least they never use that term, but they do talk about a MOSHIA’–a Savior (one letter different from Moshiach, the Hebrew term for Messiah)–namely YHVH himself (this is the word in Hebrew in Isaiah 63:8).  This seems in great contrast to both the traditional Christian and Jewish focus on Messiahs.  The chilling, wrenching, first person words of YHVH himself are so moving in this section of Isaiah.  And notice, he comes from the south–from Edom and the area of Bozrah–deep in the desert or Aravah.  Several times in the Hebrew Prophets YHVH speaks of “his place,” and of gong to it and coming forth from it–and there are surely indications it is in those Desert areas to the south, which is where Horeb or Mt. Sinai is located.

Staff

President Franklin Roosevelt’s moving and historic “Day of Infamy” speech on Monday, December 8th, 1941, the morning after the Japanese attack on Pearl Harbor, is still remembered by those born before 1935, and to millions of us of the Baby Boomer generation (born 1946 and thereafter) was recounted firsthand by our parents as we came of age after the horrors of World War II. My father, like so many, joined the military that Monday morning. It was the most decisive geopolitical event of the 20th century and changed everything for all of us even after nearly 66 years. It is wonderfully preserved on the Web, in sound, film, and even the typed transcript from which the President read.

I have devoted my academic career to the study of Jesus and early Christianity. The 1st century AD also witnessed such a Day of Infamy. It was commemorated just last week, on Tuesday, July 24th, known by Jews as Tisha b’Av, the 9th day of the fifth month of Av on the Jewish/Hebrew calendar. It is a day of complete fasting and abject mourning, remembering the destruction of Jerusalem, including both Temples, the First and the Second, in 586 BCE and 70 CE respectively, as well as countless other sad and tragic days in Jewish history.

Over the years I have come to realize that when it comes to understanding the 1st century Jesus movement, which developed into the new religion called “Christianity,” there is no greater factor or event than the horrific destruction of Jerusalem in August of 70 CE by the Roman emperor Vespasian. Indeed, the Romans called this period caniculares dies, the “dog days of summer,” a name that has stuck until our time, falling between July 15 and August 15, and characterized by oppressively hot and sultry temperatures when all creatures become languid and forlorn. I would urge all my readers to carefully read through the account of the Roman destruction of Jerusalem in Josephus’ Jewish War, in a translation other than that of William Whiston, which is just too outdated (1793). The Penguin edition, though abridged, by Williamson, is one easily available alternative.

I think it would be hard to overemphasize the critical and vital importance of this watershed event in 1st century Jewish Palestine. After that date everything changed, for Jews living in the Roman empire, but most decidedly for the followers of Jesus, certainly in the Homeland, but also those scattered through the Mediterranean world. To put it succinctly–nothing was ever the same again. Jesus had died in 30 CE but his influential brother James (Jacob/Yaaqov) had taken over and offered new hope and direction for the movement. When he too was brutally murdered in 62 CE by the same family of High Priests connected to the “Godfather” Annas, the Jesus movement was absolutely devastated.

Ironically, none of our New Testament documents record the horrors of August, 70 CE, and everything we have was written either a decade before or a decade after that decisive Day of Infamy. Before that date we have the authentic letters of Paul and the Q source, dating to the 50s CE. These writings anticipate an apocalyptic climax of all things directly on the horizon. After 70 CE we get our four Gospels and other materials (later Pauline letters, Peter, John, Revelation, etc.), which are basically sketching out a vision of “post-War” existence with the “End of the Age” much delayed and postponed.

The New Testament scholar, John Dominic Crossan has called the period from 30-50 CE, before Paul’s letters, the “dark age” of Christianity, due to the lack of historical sources. In terms of the first followers of Jesus, that is, those Jewish messianists led by James the Just, brother of Jesus, the “black out” hardly ends with Paul, who had begun to propose a wholly alternative vision of the “faith” of Jesus. The double blow of the death of James and the destruction of Jerusalem, with the death and scattering of those Jerusalem witnesses who had known Jesus, effectively ended any possibility of our direct access to a non-Pauline version of things. When the “curtain” comes up after 70 CE, a modified version of Paul was clearly the “only game in town,” and hope of the “kingdom of God on earth,” with a restoration of the nation of Israel under its Davidic Messiah, was thoroughly dashed.

Jews find many historic reasons to fast on Tisha b’Av, but I am thinking it might not be such a bad idea for Christians as well, at least for those who are interested in recovering the original faith of Jesus. In some ironic way I think one can say that the “end of the age” did indeed come during those dog days of the summer of 70 CE, and whether the new age that dawned was a loss or a gain is something with which all of us have to grapple. Christian pilgrims in the time of the emperor Constantine began to travel to Jerusalem to see the holy places that had become associated with the life of Jesus. One high point of the typical pilgrimage was to stand on the Mount of Olives, gazing over the plaza where the Temple once stood. We have accounts where they joyfully celebrate the confirmation of faith they received in thinking of how the Jews who had rejected “Christ” had been justly punished by the destruction of Jerusalem and their subsequent Exile. Luke offers us such a triumphant version of things as he rewrites Mark’s “little Apocalypse,” and Matthew as he reworks Mark’s narrative of the trial of Jesus:

“For great distress will be upon the earth and upon this people; they will fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled” (Luke 21:23-24)

“And all the people answered, ‘His blood be on us and on our children!’” (Matthew 27:25)

Such post-War language echoes the brutally triumphant words of Paul, written decades earlier, when he speaks of “the Jews” who killed the Lord Jesus and “displease God and oppose all men,” but “God’s wrath has come upon them at last!” (1 Thessalonians 2:15-16).

Remembering Tisha b’Av…

JDT

This Sabbath is known as the Sabbath of Vision from the opening words of Isaiah, which is the Haphtorah for the Torah Reading Devarim:
Deuteronomy 1:1-3:22 / Isaiah 1:1-27

This is the third and final “Haphtorah of Rebuke” in the cycle leading up to the 9th of Av and this “vision of Isaiah” and is quite frankly not a pleasant one.

We are fast approaching, according to Jewish tradition, a “day upon which, in the words of the Talmud, ‘disasters recurred again and again to the Jewish people.’”

According to Jewish tradition:

• Both temples were destroyed on the 9th of Av,
• Betar, the last stronghold of the BarKochba stand is taken on the 9th of Av
• The Decree that the Children of Israel would not enter the land because of the 12 spies incident is believed to have taken place on the 9th of Av,
• The plowing of Jerusalem in 136 CE is said to have happened on the 9th of Av,
  And,
• The expulsion of the Jews from Spain in 1492 is said to have been issued on this fateful day!

The book of Lamentations is read during this time.

As you can imagine, this is a fast day. Aside from Yom Kippur, it is the only 24 hour fast observed by the Jewish people.

With all of these bad things though, the rabbis began to expect that this day would ultimately bring in something good for the people of God. In a midrash, it says, “The Messiah, the Savior, was born on the day that the Temple was destroyed.” (Lam. Rab.1)

The Bible provides two dates for the destruction of the Temple. In 1 Kings 25:8-9 it says that this took place on the 7th, while the prophet Jeremiah says that it happened on the 10th (Jeremiah 52:12). This is reconciled in the sources by stating that the final phases of the destruction began on the 7th and by the 10th it was completely ruined.

Jewish sources relate that the 1st Temple was ultimately destroyed because the people committed 3 major sins; murder, idolatry and immorality.

The 2nd Temple, we are told, was destroyed because of the sin of Sinat Chinam (Hatred without cause or baseless hatred).

Based upon the fact that both Temples were destroyed, but for the different reasons listed above, the conclusion reached was that baseless hatred was equal to the three sins of murder, idolatry and immorality.

According to Hebrew texts of the gospel of Matthew, it is reported that Yeshua was ultimately “taken” due to sinat chinam - hatred without cause. (Matthew 27:18 - See for example “Hebrew Gospel of Matthew”, by George Howard, page 142 Hebrew text)

A fast was established in the fifth month to commemorate the fall of the Temple. The purpose of this fast (or any fast) is called into question by God in Zechariah (see Zech 7:1-7), and then later a prediction is given that these times of sorrow will be turned to joy and gladness (Zech 8:18ff).

Here also we are reminded of what true religion is. Notice Zechariah’s mention of the fatherless and widows - a point brought out in the Torah lesson today.

If baseless hatred brought about the destruction of the Temple and was associated with the handing over of Yeshua, then it stands to reason that both Christian and Jews should strive to work against this sin called Sinat Chinam.

The opposite of this sin would be the idea of “love without cause”, or in Hebrew, Ahavat chinam - baseless love!

Love is truly what torah faith is all about. We should apply love inwardly and outwardly until it is evident to all around us.

That love is the essence of the Torah is pointed out by Yeshua clearly in Mark 12:28ff.

This brings us to Deuteronomy where this first and greatest commandment is recorded, and where we find ourselves in the regular cycle of annual torah readings.

A thought for the day - God can change us. Moses begins his work with God by saying of himself, “lo ish devarim“, “I am not a man of words”, and yet by the end of the torah he seems to be quite the orator. (compare Exodus 4:10 to Deuteronomy 1:1).

It is often believed that God will use our talents to advance the cause of the Kingdom of God, but I propose that God can give you talents that you do not have and is not restricted to any set of gifts that you currently possess.

Deuteronomy is often thought of as merely a “repetition of the law”, a recap of things we already have read, but this is not the case. An example is that chapters 12-26 contain laws - nearly 100, and of those listed, there are approximately 70 that have not been mentioned previously in our story!

Enjoy the study session and let us know what you think of the class by casting your vote!

An audio version of this class is available at www.rootsoffaith.org/blog-and-podcasts

Ross Nichols

Over the years I have come to the view that the books of Genesis, Deuteronomy, and Isaiah are the most fundamental to a summary expression of the Hebrew faith as it unfolded and developed over time, from Moses through the Exiles. Of these three however, Genesis seems to be the most foundational in terms of reflecting the key concepts of the Hebrew view of life. Here are a few basic “gleanings” from just the first eleven chapters, before the narrative picks up with the story of “one man’s family,” namely Abraham and his descendants.

1. That the creation is considered to be good, good, good, good, good, good, and VERY good! There is no sense that this world is a dark place into which we have fallen, but a lovely world of light and life to celebrate.

2. That the sun and the moon are given to mark off our sacred times (appointments), days, months, seasons, and years–and observed sacred calendar visible to the entire world.

3. That human beings are made in the “likeness and image” of Elohim, every bit as much as our children/offspring are in our “likeness and image,” and that male and female TOGETHER make up the ADAM or “Humankind.” The male alone is incomplete, as is the female alone. Thus Elohim is also reflective of male/female qualities. So it is not so much a matter of human making Gods in their own image, as projections of themselves, but that the true God made humans to reflect and carry the divine image on a microcosmic level.

4. The the first commandment is to be fruitful and multiply and fill the earth, thus putting a divine blessing on human sexuality, family, and life rather than the negative values of celibacy and deprivation for some future “heavenly world,” as became common in all Western and Eastern religions. L’Chaim! To Life!

5. That humans are put in charge of the stewardship of the good earth, we are all to be good managers, and to dress and keep it, as Adam began to do in his little assigned area in Eden. Here we get the entire foundation of ecology, an area of concern that has just come of age in our own day.

6. That humans are given the ideal diet of every plant yielding seed and tree bearing fruit whose seed is within–this is the diet Daniel asked to have (Daniel 1:12) as opposed to the Babylonian court diet of his day–it is called there zero’im–of the seeds. Cultures that follow this (see Robbins’ classic book, Diet for a New America, as well as his latest, Healthy at 100) are free from heart disease, strokes, various forms of cancer, diabetes, arthritis, Alzheimer’s, etc.

7. That the seventh day Sabbath is for all humankind, a memorial of creation, binding us to past, to one another, and to our Creator. Imagine a world (Isa 66!) in which from Sabbath to Sabbath and New Moon to New Moon the entire world focuses upon the Creator and our common human ties through creation.

8. That the “knowledge of good and evil” (coming of age, Deuteronomy 1:39) is a necessary part of our development as beings in the image of the Elohim, but with it comes freedom and responsibility and the full possibilities of choice as God-like beings, not merely children of innocence–the possibility of infinite good, but also tragic evil, as unlimited knowledge can lead to “nothing being impossible for them” in both areas of good and evil.

9. That the ‘Ish (man) needs the ‘Isha (woman) to be complete and is restless and unhappy until the “two become one,” which, combined with “leaving father and mother,” becomes the only definition of “marriage” in the Bible. The ‘Isha is a partner to the ‘Ish, “corresponding to him,” meaning opposite him as a lock to a key, as a glove to a hand.

10. That life outside Eden (innocence) is a life of toil (strain, sorrow, hardship) for both the man and the woman, each in their own spheres. The same word is used (‘itzbon) for both.

11. That jealousy and human self-centeredness can lead quickly to even murder of a brother and the breakup and fracture of families and clans leading to wars and all sorts of cultural divisions and violence.

12. That the children of Cain and the children of Seth went their separate ways and have reflected down through history very separate paths and outcomes and the production of almost opposite cultures.

13. That the children of Seth kept the vision alive and “walked with God,” as evidenced by Enoch and culminating in Noah, who was “righteous in his generations.” I understand this lineage to be the “children of the Elohim” of Genesis 6, contrary to later Jewish tradition that makes these heavenly beings.

14. That human departure from God into the “way of Cain,” led to all kinds of violence (presumably toward animals and other humans) and corruption in the earth, so much so that “every thought of the imagination of the heart was only evil continually,” and the flood was the only solution to try and preserve once again the line of Noah, who was righteous in his generations.

15. That Noah and his sons were given a new covenant, reflected in the later tradition of the “Seven mitzvot of the sons of Noach,” and sealed with the rainbow. The eating of the flesh of animals was allowed provided they were slaughtered properly and the blood removed. The sanctity of life was particularly emphasized.

16. Of the three sons of Noah the line of Ham began to go in a different direction, first with a sexual act with his father and then leading to Nimrod and the building of war machines and great Kingdoms that sought to conquer, culminating in the tower of Babel.

17. Hope remained in the line of Seth through Noah and Shem and down to Abram, in whom God recognized the potential to preserve the world and put things back on track–thus the Plan and the Project implied in Abraham’s calling.

And the rest of the Hebrew Bible, beginning in Genesis 12, is that unfolding story of “one man’s family” and its divine calling to bring all nations back to the knowledge of the Creator…

JDT

The Torah reading Pinchas (Numbers 25:10-30:1) contains the final words of Moses to God. Through the remaining chapters of Numbers and throughout Deuteronomy we find no other instance where Moses is quoted as saying anything to YHWH. In Deuteronomy we read of Moses relating past conversation between he and YHWH, but it is in the Torah reading Pinchas where we read his final words to God.

The scene of this communication comes on the Abarim range. Moses had been summoned to look out upon the land that God had given to the Israelites. He would not be allowed to enter the land, but this was his opportunity to see the land. Here in this story, he is reminded of the reason that he will not be allowed to enter the land - he had rebelled and not shown the holiness of YHWH at the waters.

Moses’ final words to God (addressed beautifully to the God of the spirits of all flesh - Numbers 27:16 - see also 16:22) are a plea that YHWH would “appoint someone over the congregation who shall go out before them and come in before them, who shall lead them out and bring them in, so that the congregation of the LORD may not be like sheep without a shepherd (Numbers 27:15-17). See also 1 Kings 22:17 / 2 Chronicles 18:16; Zechariah 10:2; and especially Ezekiel chapter 34 for other instances of the use of this phrase.

Remember that when God first called Moses he was tending a flock (Exodus 3:1). God’s reason for calling Moses was to rescue Israel from their oppressors (Exodus 3:7) and so now, as Moses is about to die, he wants to make sure that God has someone in mind to carry on that original task. He has grown to love this flock for which he was given responsibility and wants to know that they will be taken care of.

The role of a shepherd plays an important part in the Bible. God often saw within the characteristics of a good shepherd the kind of leadership traits that make for a good leader of his people. When God wants to show faulty leadership, it is often in terms related to a “bad” or worthless shepherd (Zech 11 for example) - Ezekiel 34 as well. Jeremiah 23:1-4 also speak of bad shepherds but also declares a promise that God will raise up good shepherds to feed his flock.

David is another example of a good shepherd. When Samuel is sent to Jesse’s family to anoint the new king, the sons are brought before the prophet one by one until finally it is realized that “the one” that God has chosen, is tending sheep (1 Samuel 16:11).

Later, when David tries to convince Saul that he can beat the giant, it is to his excellent shepherding skills to which he refers (see 1 Samuel 17:34-37!). Later, we read where God refers back to calling David from his job of tending the Sheep (2 Samuel 7:1-9).

While thinking of good shepherds, I spent some time working in the Hebrew of Psalm 23 and would like to share my own translation of that “well known” psalm.

Psalm 23

A melody for David

YHWH is my shepherd

I shall not lack

In meadows (naveh [see 2 Samuel 7:8]) of grass he causes me to stretch out;

upon waters of restfulness - he guides me

He brings my soul back;

He guides me in righteous tracks (worn trenches) on account of His name

Also, because I walk in a death shadow valley, I will not fear bad - because you are with me;

Your rod and staff, they comfort me

You arrange before me a table, opposite my harassers;

You “make fat - anoint?” in the oil, my head

My cup is overfull (saturated)

Only Good (tov) and Loyal kindness (Hesed) will chase me all the days of my life;

And I will dwell in the house of YHWH for length of days

This is to be read from the perspective of the sheep. I love the final words of this psalm. Imagine sheep talking to each other. Sheep may have concerns of what is out there ready to “chase” them. Here, the sheep say that only Tov v’Hesed will chase them.

Just a few thoughts on the Torah reading Pinchas and the final words of Moses.

Learn the way of the shepherd!

Ross Nichols

Ross is an ordained ministering elder for UIWU. He currently lives in Louisiana with his wife and children. He “preaches Moses every Sabbath in the synagogue”. You can read more about his, “Roots of Faith” and the synagogue at www.rootsoffaith.org