Nathan’s Commentary on Parashat Chayei Sarah Genesis 23:1–25:18

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Genesis 23

Genesis 23:2, Sarah died…in Hebron.See notes at Genesis 22:19.

And to weep for her. The small letter kaf in v’liv-kotah indicates that Abraham’s expression of grief was constrained. The righteous person knows that there is an afterlife; death is only a temporary separation, and he does not give way to excessive sadness. The small kaf teaches us that Abraham did not parade his grief, but bore his pain in his heart, not in public. (Munk, p. 137; The ArtScroll Series Interlinear Chumash—Bereishis/Genesis, p. 116). The Tikkun (p. 47) gives a completely different explanation for the small kaf. Thus, this calls into questions the validity of rabbinic speculation in these matters.

Genesis 23:3, Abraham stood up. In the face of an extreme trial—the death of Sarah—Abraham stood up to bury his dead. This is even in face of the fact that Abraham and Sarah seemed to have been estranged and living in separate towns since the akeidah. At the same time, rather than remaining incapacitated by his grief, he rose up as a mighty man and dutifully took care of business and buried his dead.

Genesis 23:3ff, I am a foreigner. According to the covenantal promises of YHVH, Abraham was the rightful owner of the land of Canaan, not the children of Heth (the Hittites), yet how did Abraham treat the ruling Canaanite “squatters?” He refrained himself from treating his rivals with impudence and arrogance but treated them with honor and respect. How does Scripture enjoin us to treat human authorities? Can we respect their positions of authority without flattering them or condoning their wickedness? Ponder the demeanor of other biblical personages in their dealings with earthly, pagan authorities: Moses, Nehemiah, Daniel, Yeshua, and Paul for example.

Genesis 23:15, Four hundred shekels of silver. Abraham paid a full and possibly even an inflated price for the cave of Machpelah without balking. In so doing, he maintained a good reputation among the heathen. Matthew Henry in his commentary on this passage states, “The religion of the Bible enjoins [us] to pay due respect to all in authority, without flattering their persons, or countenancing their crimes if they are unworthy characters.” The righteous must maintain a good reputation with those who are outside the spiritual body of the redeemed believers (1 Tim 3:7) by treating them with honor and respect, especially those in our community and place of work.

Genesis 24

Genesis 24:2, So Abraham said. In appointing Eliezer to find a wife for Isaac, Abraham was deputizing him to become the friend of the bridegroom, or the family representative in this important mission. (For more on this subject, see notes at John 3:29.)

Genesis 24:2, 9, Put your hand under my thigh. (Heb. yarek; see also Gen 47:29) Abraham’s servant literally placed his hands over Abraham’s testicles thus swearing an oath on Abraham’s projected progeny, even as in modern times we place our hands on the Bible. Interestingly, the word testicle or teste derives from the Latin words testis meaning “testimony, testify and testament.” Yarek is the same word the KJV translates “hollow of his thigh” in Genesis 32:25 and 32, although, in this case, it seems to be referring to the tendon of the hip.

What Abraham had his servant do seems a bit indiscreet if not lewd in our culture, yet this was obviously an accepted custom in this ancient society. 

The fact is that the Hebrews were an earthy, simple and basic people in their day-to-day life; they were without pretenses or veneers in their day-to-day interactions. Yet in their understanding of and walk with Elohim, they were deep and had a broad understanding as evidenced through the pages of the Bible. Moreover, because they had the Torah, they were much wiser and at a higher level spiritually than the nations around them who had rejected Elohim and who, instead, worshipped sticks, rocks, trees, idols and demons resulting in all sorts of idolatrous and licentious perversions. Paul talks about this in Romans 1:18–32.

What is the take away here?

The Psalms in a couple of places tells us that the fool has said in his heart that there is no God (Elohim) (Pss 14:1; 53:1). As highly developed and advanced intellectually and technologically as our modern society may be, most of the intelligentsia and erudite of our day are a bunch of educated idiots or fools, who deny the existence of Elohim, while they mock the Bible. Instead, most them, being the highly rationalistic and materialistic people that they are, they worship their own minds, their own bodies and other material things all of which, by biblical definition, are idols. Moreover, they believe in unproven theories or mythologies like macro-evolution and they predict the end of the world in a few decades due to global warming or climate change. Like the ancients, many of them worship the same demons and sacrifice their children to the same demon gods (called abortion) as their ancient Baal and Moloch worshiping predecessors. 

While the ancient Hebrews may have seemed like a rather “crude,” definitely earthy and a bit indecent race in some of their cultural practices, they were nevertheless a people who knew Elohim and obeyed him, had a deep knowledge of spiritual matters, and possessed wisdom and understanding of life issues. This is in stark contadistinction to many high-minded intellects, who in all of their erudition have totally missed Elohim and in reality still worship sticks, stones, trees and material objects (e.g., homes, money, boats, cars, art objects, political power, education, their bodies), and believe in mythologies (e.g., evolution and Marxism) rather than the Truth of YHVH Elohim of the Bible.

The example of Paul the apostle comes to mind, who wrote the following words some 2,000 years after the time of Abraham (in reality, things hadn’t changed much from Abraham to Paul, and they have not changed much from Paul till now either, for human nature remains the same):

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: “I will destroy the wisdom of the wide, and bring to nothing the understanding of the prudent.” Where the wise? Where the scribe? Where the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence. But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption—that, as it is written, “He who glories, let him glory in YHVH.” (1 Cor 1:18–31. emphasis added)

In light of what the Bible, the Word of Elohim, has to say on this subject, being a “fool” for YHVH Elohim-Yeshua far outweighs in value to being “wise” in the eyes of this world!

Genesis 24:4, Take a wife for my son Isaac. Some Bible students see in Abraham’s sending Eliezer his servant as an allegory of our Heavenly Father choosing a bride for Yeshua, his Son with the help of the Holy Spirit. The analogy goes like this: When speaking to Abraham, YHVH refers to Isaac as “your only son…whom you love” (Gen 22:2). In this statement, it is hard to miss the similarity with the well-known John 3:16 passage where Yeshua refers to himself as the only begotten Son whom his Father in heaven loves. Isaac is an obvious prophetic picture of Yeshua in that Abraham sacrificed a ram in place of his only son whom he loved on the very spot where, one thousand years later, the Temple of Solomon would be built and where sacrifices were made to atone for men’s sin. 

Moreover, this is the same spot later in biblical history where Yeshua himself was condemned to death and not far from there became the Lamb of Elohim who was sacrificed to atone for men’s sins. 

What is even more amazing is that the name Eliezer means “my El helps,” which many biblical students see as an allusion to the Holy Spirit who helps or comforts us, and to which Yeshua refers to as the Comforter or Helper (e.g., John 14:16). It is the Holy Spirit that is choosing and preparing a bride from among called and redeemed Israelites for Yeshua the Messiah, the Son of Elohim.

Genesis 24:6, 8, Beware [Heb. shamar] that you bring not my son there again. Why was Abraham insistent that Isaac not be exposed to Babylon? What was there to beware of (shamar/RNA)? The Hebrew word shamar means “to guard against, protect from, keep watch and ward, preserve, keep oneself from.” The answer is found in verse seven. 

YHVH Elohim of heaven, who took me from my father’s house and from the land of my family, and who spoke to me and swore to me, saying, “To your descendants I give this land,” He will send His angel before you, and you shall take a wife for my son from there.

This teach us much about protecting our children and loved ones from the corrupting influences of this world. We must be ever vigilant like a soldier on guard duty to preserve and protect our children (or those under our spiritual care) from those things that could lead to their spiritual ruination. It is our divinely mandated duty to show them a better path and to teach them diligently in the way they should go (Deut 6:6) that leads to life and not death (Deut 30:15–16, 19–20).

Had Abraham allowed Isaac to return to Babylon with Eliezer, this country boy might have been tempted to remain there due to the alluring appeal of the wealth, worldly influences and cosmopolitan glamor of city life. Had Isaac remained in Babylon, then YHVH’s plan for Abraham’s descendents would have been totally thwarted. Abraham in his wisdom was looking out for the spiritual destiny of his son and protecting him from any outside influences that may have sidetracked him from YHVH’s perfect will. Abraham was exercising wisdom on Isaac’s behalf in that he in his wisdom and understanding was able to see the future in ways that a young man is not able to see due to a paucity of life experience and understanding resulting therefrom.

YHVH had led Abraham out of the spiritual filth of Babylon. In no way did he want Isaac to go back to what he had left behind. If Isaac had seen the prosperity and convenience of a Babylonian lifestyle, he might have been tempted to stay there—especially if he had found a wife in that place. 

Abraham insisted that any potential mate leave Babylon and come to Isaac and not vice versa. Only a wife was willing to leave Babylon would be a suitable matriarchal soul mate to Isaac and to accompany in fulfilling his divine destiny.

Are we investing the necessary time and energy into our children to insure that they do not return to the spiritual Babylon from which we fled prior to our becoming followers of Yeshua? Are we guiding them in finding spouses who are willing to leave spiritual Babylon and to become disciples of Yeshua?

Genesis 24:12, Give me success. Scripture directs us to, “Trust in YHVH with all your heart and lean not unto your own understandings, but in all your ways acknowledge him and he shall direct your paths” (Prov 3:5–6). Eliezer, Abraham’s servant, was a man of prayer who sought guidance from heaven in fulfilling his mission in finding a wife for Isaac.

Abraham was a man of faith—even the father of the faithful (Rom 4:12, 16). Eliezer was likewise a man of faith. Abraham had taught him well, just like a son. 

How does Eliezer evidence faith? Simply this. He blesses Rebekah even before he knows who she really is (Gen 24:22) all on the basis of an answered prayer. 

Do we walk in such trusting faith, day-by-day, moment-by-moment? Are we teaching the little ones under our charge these same attributes as Abraham had taught his dependents?

Genesis 24:14, Let it come pass. Here Eliezer asks for a sign from heaven. It is not wrong to ask for a sign from Elohim as one is endeavoring to fulfill his will and stay on the right track spiritually. However, when men test Elohim, seek signs out of doubt and unbelief with little desire to obey him, the Yeshua’s statement is applicable in this case: “An evil and adulterous generation seeks after a sign,” (Matt 12:39).

Genesis 24:17–18, Let me drink. See notes at Mark 9:41.

Genesis 24:30, When he saw. Laban’s preoccupation with materialism (a typical trait of those who are caught up in Babylonian or worldly mores) would dominate his life for many years to come as the story of Jacob’s dealings with him would later prove. This teaches us that the character traits one manifests as a child or youth are often precursors and indicators showing us how a person will act later on whether good or bad. In Laban’s case, he was greedy and covetous as a youth and also as an older man.

Genesis 24:45, Speaking in my heart. Obviously, Eliezer was in constant communications with YHVH through prayer. Is this not a character trait of a righteous person? 1 Thessalonians 5:17 instructs us to pray without ceasing. In Luke 18:1–7, Yeshua teaches about the benefits of righteous and prevailing prayer. How often do you pray? Once a day? When you pray, is it merely a morning and/or evening ritual that leaves your soul (mind, will and emotions) untouched and unchanged? Is this the kind of relationship the Father is seeking with you? A mighty man of Elohim when asked the question, “How long do you pray each day?” He replied, “Seldom do I pray more than one-half hour, but seldom do I go more than a half hour without praying.” Could this be said of you?

Genesis 24:53, Then the servant brought out jewelry. Here Eliezer is presenting Rachel’s family with a dowry. What was the purpose of the dowry? In ancient times, a family’s efficiency and work force was diminished when losing a daughter to marriage. The dowry compensated the family for the loss of a worker. Often unmarried daughters not only fetched water from the well, but would also tend the father’s flock (Gen 29:6; Exod 2:16), tend to household chores or work in the fields (Manners and Customs, pp. 127–128). Additionally, the father was expected to give part of the dowry to his daughter in case the marriage failed, she would have some financial resources to fall back on. Leah and Rachel complained when their father failed to provide for them thusly (Gen 31:15; ibid., p. 128).

Genesis 24:58, I will go. Rebekah demonstrated unusual faith. She, like her Uncle Abraham and Aunt Sarah before her, was willing to leave the comforts and security of Babylon and to go with a stranger to a strange place and to live as a nomad. When asked, “Will you go with this man?” she replied quickly and to the point, “I will go.” Do you have such unreserved devotion to Yeshua, the Lover of your soul and your Betrothed, that you will go WHEREVER he leads no matter how difficult or uncomfortable the way? Or have you placed restrictions and qualifications on him? Compare your faith on a scale of one to ten with that of Abraham, Eliezer and Rebekah.

Genesis 24:62, The well of Lachai Roi. Isaac was a man of the well, for he is associated with a well eight times (24:62; 25:11; 26:19, 20, 21, 22, 25, 32). Eight is the biblical number of new beginnings. Spiritually, a well represent spiritual life and the number eight signifies new beginnings. When we drink from the well of salvation, new life from within springs forth! (See Isa 12:3 and John 4:7–13.)

The first mention in Scripture of Isaac after he was bound to the altar on Mount Moriah (Gen 22) was that he “came from the way of the well Lachai-roi” (Gen 24:62). If Isaac’s binding to the altar prophetically typified the death, burial, resurrection and ascension of Yeshua, and at the next mention of Isaac we find him at the well Lachai-roi (meaning “the Living One who sees me”) what does this spiritually typify? After is resurrection and ascension, Yeshua promised to send the Comforter or Holy Spirit to his disciples (John 16:7). Yeshua likens the same Holy Spirit to water from a well (John 7:37–39), and to the giver of spiritual gifts (Eph 4:9).

Genesis 24:63, Went out to meditate.What does this one verse tell us about the kind of man Isaac was? Do you have moments each day where you turn off the world to connect with and listen to YHVH, to reflect before YHVH on the past day, and to meditate, pray and supplicate? Who are other notable biblical personages who would slip away from the press and exigencies of life to spend time alone with their Heavenly Father? If Yeshua came to your mind, you would be correct (Matt 14:23, 26:36; 6:46; Luke 6:12).

Genesis 24:67, Isaac brought her. Marriage customs during biblical times in the Near East are in stark contrast to those of our modern, western culture. As Marvin Wilson explains, in biblical times, “couples were expected to grow to love each other after marriage. In the modern West, the emphasis has been more on marrying the person that you love rather than learning to love the one that you marry.” The biblical values relating to marriage are exemplified in this verse where the marriage of Isaac and Rebekah was arranged and they met for the first time on the day of their marriage. As Wilson notes, “the text states that “Isaac brought her into the tent of her his mother Sarah, and he married Rebekah. So she became his wife, and he loved her.” This verse illustrates the Jewish approach to marriage. Love develops after marriage; it was not a matter of falling in love and then marrying (Our Father Abraham—The Jewish Roots of the Christian Faith, p. 202, by Marvin R. Wilson).

Chapter 25

To be continued…

 

YHVH Uses Flawed Vessels to Accomplish Great Things

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As you study the Bible from end to end, and you will discover an amazing fact. The Creator of the universe typically used far from perfect people to accomplish his greatest purposes. Apart from Yeshua the Messiah (Jesus Christ), the Son of Elohim, many of the Bible’s characters had undeniable flaws and had committed great sins. This includes Noah, Abraham, Isaac, Jacob, Moses, Samson, David, Peter, Paul and the list goes on. Among the might men of God were liars, deceivers, thieves, adulterers, and even murderers. Many had broken families, one was likely divorced, several had multiple marriages, rebellious children, unfaithful wives and on and on. But one thing they all had in common. They were all overcomers, people of faith, and the pressed on in faith with a heart to passionately serve YHVH regardless of their foibles. But the most amazing thing of all is that YHVH used these unlikely, flawed human vessels to change the world for the better! If YHVH could use them, then how can he use you regardless of the mistakes you have made? Be inspired as you watch this video, which is the chronicle of how YHVH used unlikely and flawed humans to accomplish great things for him.

This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”

If this message has been a blessing to you, please consider showing your appreciation by making a donation to Hoshana Rabbah at http://hoshanarabbah.org/blog/. Thank you!

 

Nathan’s Commentary on Parashat Vayera Genesis 18:1–22:24

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Genesis 18

Genesis 18:1, Then YHVH appeared to him. 

YHVH Calls Abraham

And YHVH appeared [Heb. ra’ah the common Hebrew word meaning “to see, look, behold, show, appear, observe, have vision, present oneself, be seen”] unto Abram, and said, Unto thy seed will I give this land: and there built he an altar unto YHVH, who appeared unto him. (Gen 18:1, adapted from the KJV)

There God became visible to Abram and said… (as translated in S. R. Hirsch’s Genesis commentary)

How and in what form did YHVH appear to Abraham? This is the question the Jewish sages have been pondering for two thousand years. On the one hand, the language of Scripture is clear and seems literal enough: “YHVH appeared unto Abram…and said….” Yet let’s now note what some of the most notable Jewish sages comment about this verse.

Rashi, the greatest Jewish Torah commentator of the modern era, has nothing to say about this verse in his commentary. Baal HaTurim, another notable Jewish commentator, in his Torah commentary, does not discuss the nature of the appearance of Elohim. The Soncino Edition of the Pentateuch has no comments on verse seven either. The ArtScroll Bereishis/Genesis Commentary states the following:

And [YHVH] made Himself visible to Abram: The stress is strongly on this visibility. The expression states that, not only was the Voice of God heard, but God Himself, so to speak, appeared, emerging from invisibility to visibility; revealing Himself. This is of far reaching importance because the Torah thereby specifically refutes the view of those who deny actual revelations and consider them products of human imagination and ecstasy. The means by which God spoke to human beings is an eternal mystery. It is enough to recognize that He did indeed speak and reveal Himself to them in some tangible way. (Hirsch, p. 439; emphasis added)

Samson Raphael Hirsch, the great nineteenth orthodox Jewish scholar, in his commentary states,

God made himself visible to Abraham, and said etc. The whole stress lies on this visibility … Far from wishing to give even the very slightest idea of how God spoke to Abraham and to those chosen men to whom He revealed Himself, we still have to note what is actually told us here. The expression used says that not only was the Voice of God heard…but [He was] made visible to Abraham. (Genesis, p. 231)

Here the Jewish sages agree that YHVH literally appeared and spoke to the patriarch Abraham. If he could do this with Abraham, then why could he not send an incarnation of himself in the Person of Yeshua the Messiah? Thus, the idea of the incarnation of Yeshua the Messiah logically should be viewed as not being too far fetched or beyond credulity to the religious Jews of that or this era.

YHVH—Yeshua Appears to Abraham and Sarah and Promises Them a Son

1 And YHVH appeared [Heb. ra’ah, which is the common Hebrew word meaning “see, look, behold, show, appear, observe, have vision, present oneself, be seen”] unto [Abraham] in the plains of Mamre: and he sat in the tent door in the heat of the day. 8 And [Abraham] took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they [i.e. YHVH and the two other malakim/heavenly messengers] did eat. 13 And YHVH said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 14 Is any thing too hard for YHVH? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. 33 And YHVH went his way, as soon as he had left communing [rcs, the common Hebrew word meaning speak, say, talk, promise, tell, pronounce, utter, command] with Abraham: and Abraham returned unto his place.

In this passage of Scripture, we find YHVH appearing in visible form to Abraham (verse 1), most likely eating a meal with him (verse 8), conversing with him and Sarah (verse 13–14), and having an ongoing discussion with him over the fate of Sodom and Gomorrah (verse 16ff), and finally leaving Abraham after this lengthy time of communing or conversing with him (verse 33). 

The literal or peshat meaning of this scripture passage should be very clear. There are no hidden meanings, no metaphors or symbolisms. There is no allegorical language. It is simple historical narrative of the events that occurred. The writer presents this event in a literal, matter-of-fact manner. Nothing could be more straight forward. YHVH appears to Abraham in some “diminished,” less potent form that humans can physically endure, and then he interacts at length with them through the partaking of a meal and conversation. But to many a Jewish scholar, the idea of YHVH interacting with humans in such a physical level seems absolutely contrary to what Scripture reveals about the nature of YHVH. The idea of YHVH literally appearing to men is enough to give them fits of mental apoplexy. Such a feat is scandalous and impossible…even for an omnipotent and omnipresent Elohim who has the power to do anything and be anywhere he wants. 

So what do the preeminent Jewish sages have to say about this scripture? The ArtScroll Stone Edition Chumash admits that YHVH “visited him to show him honor for having carried out the commandment [of circumcision] and to acknowledge that he had thereby elevated himself to a new spiritual plateau” (p. 78). This commentary goes on to state that the three guests first mentioned in verse two were angelic messengers and that one of the same messengers was speaking for YHVH in verse 13 as his emissary. On what basis do these commentators draw this conclusion that it was not YHVH speaking, as the Scripture record clearly points out? They do not say. They simply state their opinion as if it were fact, yet no exegetical proof is given to prove their assertion (p. 80). As regards Abraham’s dialogue with YHVH over Sodom, the Chumash implies that Abraham was dialoguing through prayer (p. 83), yet states tersely in its commentary on verse 33 that YHVH the Judge departed from Abraham (p. 85). Jewish commentators here seem to understate YHVH’s physical involvement with Abraham by saying as little about it as possible almost, it seems, in hopes that readers will quickly pass over this portion of Scripture without questioning the implications of it; namely, if YHVH could appear to a man here, could he not appear later in the form of a physical, human messianic figure, namely, Yeshua of Nazereth?

S. A. Hirsch in his commentary says even less than the commentators of The ArtScroll Stone Edition Chumash. His commentary on Genesis alone is 688 pages long, yet when it comes to this passage of Genesis, Hirsch has next to nothing to say pertaining to YHVH’s appearing in humanesque form. On verse one of Genesis 18, Hirsch states that “God’s Presence is everywhere, but it is not apparent to everybody” and because of Abraham’s devotion to YHVH through the act of circumcision (see chapter 17) Hirsch seems to imply that due to Abraham’s position of heightened spiritual awareness he was now able to perceive YHVH’s “Presence” (The Soncino Edition Pentateuch/Genesis, p. 310). Yet is this what the Scripture says, that Abraham’s spiritual eyes were opened and now he “saw” YHVH with some new spiritual eyesight? Again, this is not what Scripture states. The plain (peshat) meaning of the text is that YHVH “appeared” to Abraham who saw him with his eyes. Hirsch seems to ignore the peshat (plain) meaning of Scriptural interpretation and implies an allegorical or symbolic meaning to it thus ignoring one of the fundamental rabbinical rules of Scriptural exegesis: the drash or allegorical level of interpretation cannot negate or supplant the literal, plain or simple (peshat) meaning of a passage (Hermeneutics: How to Understand the Scriptures, p. 34, by James Trimm; Talmud b. Shabbath 63a [“…that a verse cannot depart from its plain meaning”] and Talmud b. Yevamoth 24a [“Although throughout the Torah no text loses its ordinary meaning…”]). In his commentary on verse two and three, Hirsch refers to Abraham’s encounter with YHVH as a “vision,” which he sees while he is praying which abruptly ends when Abraham spies the three visitors (p. 313). As Abraham is entertaining the three guests with food (verses 4–8), the narrative immediately transitions to the three guests entering into conversation with Sarah where in verses 13 and 14 YHVH begins speaking to Abraham. He is either one of the three guests, or he reappears after being absent from verses two through 12. What does Hirsch say to this? NOTHING! In his commentary, he skips commenting on verses 13 and 14. He comments on every verse before and after, but not verses 13 and 14, which clearly state and show YHVH conversing with Abraham and Sarah. When we finally come to verse 33 where YHVH “left communing with Abraham,” Hirsch in a very brief comment states, “Finally, this dialog—so to call it—between Abraham and the Judge of the World, in which a creature of dust dares to step before the Presence of God …” (p. 329). Hirsch will not allow himself to call YHVH’s talk with Abraham a dialog, even though that is what Scripture presents it as, so he uses the term “tongue-in-cheek” and suggests Abraham was having a vision, though the Hirsch fails to address verses 13 and 14, which seem to nullify that supposition.

As regards Genesis 18:1, Baal HaTurim, in his commentary says little about the implications of YHVH appearing to Abraham in humanesque form except that for the passing statement, “God chose to dwell in the tent of Abraham” (p. 136) and that “[i]t is in honor of the circumcision that He appeared to him” (p. 137). He then goes on to say that the three guests Abraham subsequently entertains were the three archangels Michael, Gabriel and Raphael. This he deduces from the gematria valuation of the phrase “And behold! three [men]…” (p. 137). It must be noted that though the first two angelic beings are mentioned in Scripture, the last one, Raphael, is not, but is a character of Jewish Apocryphal and mystical literature. On verses 13 and 14, Hirsch, Baal HaTurim has no comment.

Shelomoh Yitzhaki (Rashi) in his commentary on Genesis similarly acknowledges YHVH’s visiting Abraham in verse one, but says nothing beyond that (p. 174). On verse 10, Rashi states that the one speaking here is an angel speaking in the “agency of the Omnipresent” (p. 181). As with the two previous Torah commentators Rashi, likewise forgoes any comments on verses 13 and 14 pertaining to YHVH’s appearance and conversation with Abraham and Sarah (p. 183). The subject is passed over almost as if it did not happen. In verses 22 and 23, Scripture states, “Abraham stood yet before YHVH and Abraham drew near [to YHVH] and said…” (KJV), “Abraham was still standing before [YHVH]” (The ArtScroll Stone Edition Tanach) (implying that YHVH had been there all along and had indeed been part of the earlier conversation (in verses 10–15). To this statement of Scripture, Rashi comments that, “But is it not true that he did not go to stand before Him; rather, the Holy One, Blessed is He, came to [Abraham] and said to him…” Rashi states that this phrase as written in the Scriptures (as noted above) is incorrect and is “an enhancement of the scribes, i.e., authors and editors (p. 188). What is Rashi implying here to the point he questions the way the Torah is written claiming it has been redacted? He does not say. One can only guess, that perhaps the idea of YHVH’s being with Abraham all along from verse one to the present verse does not set well with Rashi, and he feels the need to imply that YHVH had been absent from the scene between verses two and 17, but now reappears on the scene. If this is the case, we must again ask the question, is the idea of YHVH appearing in human-type form so contrary to rabbinic thought that Scripture needs to be twisted like silly putty to fit nonbiblical rabbinic inclinations? 

Let us not forget that Rashi, Baal HaTurim and many of the other notable Medieval and early Renaissance Jewish sages were writing during the Crusades and just prior to the Spanish Inquisition. So their view of Christians and Christian theology was rather dim in light of the fact the Jews were being murdered, their synagogues sacked, their books and scrolls burned, and they were being forced to flee from their homes and communities. In fact, in Baal HaTurim’s Genesis commentary (p. 135) is a facsimile of a page from a Torah scroll from Venice (1524) with certain lines of the scroll inked out by Christian censors. Censors regularly entered synagogues, looked over the Jewish scrolls and removed or blotted out statements they felt disparaged Christianity or Christian theology. We are not attempting to justify the Jewish sages’ bending of Scripture to fit their theologies (Christian theologians have also been doing this for nearly 2000 years), but we must understand that this may have contributed to their reluctance to accept the incarnation of deity. Against the contextual backdrop of the times when Jews were being persecuted at the hands of Christians, is it any wonder that the Jewish sages steered wide of anything in their Torah which might even slightly validate a Christian doctrine?

On verse 33, Rashi has nothing to say except, “Once the advocate become silent the judge departed” (p. 191).

So what is the “bottom line,” so to speak, of our above discussion? Simply this. The Jewish sages do not know what to think of YHVH’s appearance to Abraham. They offer differing, confusing and even contradictory explanations. They cannot deny the fact that he was there, yet they attempt to blunt the reality of his being in some human-type form. That just does not suit their fancies, for whatever reasons, and they do everything possible to steer the thoughts of the reader away from that conclusion without appearing to rewrite Scripture to state their opposing viewpoints. All of this confusion is cleared up when one brings into the discussion the ultimate Torah commentary, which is the Testimony of Yeshua (the New Testament). There we learn the truth that prior to Yeshua’s incarnation, he was the Word (John 1:1) or Messenger (incorrectly translated Angel in most of our English Bibles) of Elohim that appeared to Abraham, Moses and several other Old Testament characters. To be sure, this fact, which is at the core of Christian belief, is something that these Jewish scholars are loathe to accept.

Genesis 18:1, He sat in the tent door. Let’s now discuss Abraham’s hospitality. Abraham had just been circumcised. Jewish tradition tells us that he was in the third day of his circumcision when the three guests appeared to Abraham although the Scriptures say nothing about the time interval between the circumcision and the appearance of the visitors. Whatever the case, painkillers, as we know them, did not exist then. The men of Shechem were still incapacitated after three days and unable to defend themselves thus succumbing to the sword of Simeon and Levi (Gen 34:25), yet, according to Jewish tradition, Abraham was entertaining guests and throwing a dinner party—at age 90 no less! If this tradition is correct, what does this say about Abraham’s selfless and generous character? Why did YHVH and his two angelic comrades choose to visit Abraham just after his being circumcised? Had he attained a higher level or state of righteousness after having been physically circumcised? He was physically circumcised, but would they have visited him had he not been circumcised in heart as well? How important is physical circumcision to YHVH? (Read Jer 9:25–26 and Ezek 44:9, which is a prophecy that seems to refer to the “royal priesthood” of the redeemed believers mentioned in 1 Pet 2:9.) Joshua 5:5 says that all the Israelites were circumcised before coming out of Egypt, since they and all those with them were required to be circumcised before they could partake of Passover (Exod 12:43–38).

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Nathan’s Commentary on Parashat Lekh L’kha Genesis 12:1–17:27

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Genesis 12

Genesis 12–41 on the Overcoming Faith of the Patriarchs—An Example to Follow

Scripture records that Abraham was the patriarch (literally meaning “the chief father”) of the Hebrew people, and a pillar of faith because of his trust in and obedience to YHVH Elohim. As such, he is often referred to as the Father of the Faithful. But when Elohim first called this man of faith and father of the Israelite people, was he a giant in his faith? Not at all. Yes he had faith, but his faith was imperfect; it had to grow, and it was a process, which we will discuss below.

Abraham’s faith, like the proverbial mustard seed, started out small, but it was still enormous compared to most other people. After all, on a mere promise from Elohim, he uprooted his entire family and travelled on foot hundreds of miles across the dangerous desert and through various countries and encountering many hardships along the way in hopes of a better life. It was if he were moving from New York City to Jawbone Flats, Oregon, a virtual ghost town in the mountains with a population four people! (Note: after more than 100 years, town of Jawbone Flats has since burned down in a tragic forest fire.)

Abraham’s first steps of faith were measured, cautious, incremental and at times hesitant, yet through it all YHVH was gracious because Abraham’s heart was inclined to do his will. Because of Abraham’s faithfulness, YHVH still credited righteousness to his spiritual account (Gen 15:6). Not only that, but he passed his mountain moving, gravity defying faith on to his children and grandchildren and beyond, and this legacy of faith lives on in many of his physical and spiritual descendants to this day. 

There is much that we, as the children of Abraham through our faith in Yeshua the Messiah, can learn from this pillar of faith that will strengthen our own faith in YHVH Elohim and his promises.

Now let’s explore the life of Abraham.

Abraham (Abram)—The Father of the Faithful

Genesis 12:1, Get thee out of thy country. Did Abram immediately leave his father’s house and go directly to the country that YHVH would show him, or did he rather take incremental steps in that direction? Actually, Abram first settled in Charan before eventually translocating to Canaan. (Compare Genesis 11:31 with Genesis 12:1.) Charan is located in northern Mesopotamia and is nowhere near Canaan. Not only that, YHVH told Abram to leave his family, but instead he took part of his father’s house with him including his father and nephew. When Abram finally made his way to Canaan minus his father, he still had part of his kindred with him, something YHVH instructed him to leave behind (Gen 12:1). As it ended up, his nephew Lot proved to be a hindrance to Abram in fulfilling YHVH’s mission for his life in the new land. What lessons can we learn from this account? 

First, YHVH is gracious to his people even when they fail to obey him completely and immediately. Abram was still taking steps of faith as imperfect as they may have been, and despite this, Scripture still refers to Abraham as the father of the faithful or of faithfulness (Rom 4:12, 16). 

Second, Abram was a man of prominence in Babylon (Chaldea), was recognized as a mighty prince (Gen 23:6), and was 75 years old when YHVH asked him to leave the comforts of life in cosmopolitan Babylon to trek across the desert to the backwoods region of Canaan. No doubt, this was not an easy move for Abram for the reasons for reason of age and comfortability of lifestyle. 

Abraham’s descendents who are disciples of Yeshua have to make similar choices as Abram did. They must decide whether to stay in the spiritual Babylon of this world or to leave it. Yeshua told his disciples that they would have to make great sacrifices including possibly forsaking their family to be his disciples (Matt 10:35–39.) At the same time, Yeshua promised vast eternal rewards to those, who like our father Abraham, would forsake family, homes and material possessions for him as they set out in faith to fulfil their divine destiny ( Matt 19:28–29). What physical obstacles stand in your way of fulfilling YHVH’s spiritual calling, mission and destiny for your life?

Genesis 16:1–16, Abraham takes matters into his own hands. The faith of Abraham, the father of the faithful, was tried greatly. After waiting years for a son through whom YHVH would fulfil is promises to Abraham, he finally gave in to doubt and unbelief. In stead of waiting for YHVH to give him a son, Abraham too matters into his own hands and endeavored to work out YHVH’s plans and purposes in his life through fleshly means. The result was Ishmael, the father of many of the modern Moslem Arabs. This mistake has had far-reaching geopolitical consequences for YHVH’s chosen people to this day!  

Do you have trouble waiting on YHVH? Remember that YHVH’s primary goal in your life is NOT to bring YOUR dreams to pass or to give you a comfortable and happy life, but to form in you the person and character of Yeshua (Rom 8:28–29). Like anything of value, this only comes through time,  much struggling and overcoming as well as the heat and pressure of spiritual refinement. 

The faith-building refinement to which YHVH subjected Abraham would continue to occur in the lives of his descendants as the patriarch saw in a most amazing prophetic vision (Gen 15:12–14). In the vision of “Between the Pieces,” the birds of the air (a spiritual picture of Satan and his demons) wanted to interrupt the fulfilling of YHVH’s plans for the nation of Israel (verse 11). But through this dark vision, Abraham slept (verse 12). That is to say, he rested in YHVH, thus allowing him to work out his purposes according to a divine time schedule regardless of the occurrence of concomitant and distracting events. Through this process of faith-testing and character-building trials, YHVH refines his people into the spiritual vessels he wants them to be. Psalms chapter 37 describes this process of “not fretting,” “committing your way to YHVH,” “trusting also in him,” “resting in YHVH,” waiting on YHVH, and letting him direct our steps. (See Ps 37, entire chapter, with special focus on verses 4–7, 23–24.) The Bible refers to this process as “sanctification” (or becoming set aside for a holy purpose). It involves coming into a place spiritual maturity—of going from being a spiritual child to a mature adult in YHVH.

Like a lot of us, Abraham found himself struggling with waiting upon YHVH to fulfil his promises. As a result of Abraham’s lack of faith, he chose to “help engineer” the fulfillment of YHVH’s promises in his life. He slept with Hagar and Ishmael was the result. There have been lasting conflicts in the Middle East and beyond ever since due to Abraham’s lack of faith.

Genesis 21:1–7, YHVH visited Sarah.YHVH had promised Abraham a son years before. At age 90 did not YHVH suddenly drop a son into Sarah’s womb. During the intervening 15 years, year after year, Abraham and Sarah had to walk out their faith by attempting repeatedly to become pregnant, each time failing, until finally, at the appointed time it happened. This tell is vivid lesson for all of Abraham’s spiritual descendents about the faith-walk, and about overcoming discouragement and doubt. Obviously, Abraham’s faith was tested. Could he still trust YHVH’s promises of a son after all these years? Often when don’t receive quick answers to our prayers we give up. How is your faith compared to that of Abraham’s?

Abraham learned some hard lessons with Ishmael. After that, he finally began to have complete faith that YHVH would give him a son by Sarah. Faith is dynamic, and is neither passive nor presumptive. As an act of faithful obedience, the elderly Abraham continued to have physical relations with his wife until Isaac was born.

Genesis 22:1, Elohim did tempt Abraham.Trials and temptations show the disposition or character and metal of the human heart, whether it be righteous or unrighteous, pure or impure. When tested do you whine, grumble, accuse and mock others, defend yourself, backbite or become despondent? Or do you submit to the purifying fires of YHVH’s spiritual forge? During his lifetime, YHVH tested Abraham ten times. Being told to sacrifice Isaac was the last and most severe test. Despite the severity of this test, his faith and obedience was steady.When was the last time you faced such a test? What was your response? Did you pass or fail the test?

Note the development or progression of Abraham’s faith from the time he left Ur in Chaldea until the Akeidah or Binding of Isaac. He went from a spotty or mixed faith to a full and mature faith in YHVH. Being willing to give up his only beloved son was the ultimate test of his faith, and he passed with flying colors to become the father of the faithful. YHVH asks some of his children to give up things that are near and dear to them including spouses, children, careers, homes, dreams, material possessions, fame and sometimes our lives in order to follow him, but the eternal rewards are worth the sacrifice! Yeshua promises his followers:

And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life. (Matt 19:29)

Sarah—A Woman of Great Faith and Co-Heir With Abraham of YHVH’s Promises

Behind every great man, as the saying goes, is a great woman. Although Scripture primarily focuses on Abraham and faith-based relationship with YHVH, it goes without saying that he could not have risen to any notable spiritual heights without a woman of similar faith at his side. So let’s no shine the spotlight on what the Bible has to say about Sarah.

  • Sarah was very beautiful in character and physical appearance, since the two are related (Gen 12:10–20). A person with an ugly, angry, bitter disposition will not have a beautiful, attractive countenance.
  • Amazingly at age 90 Sarah was still youthfully beautiful, or else it is unlikely that King Abimelech would have abducted her and wanted to marry her (Gen 20:2). Often behind a woman of beautiful countenance is a person of beautiful character. This attractiveness drew the attention of a king.
  • Sarah was coequal with Abraham in the covenantal promises. Prior to Gen 17:15–22, the covenant was solely with Abraham. Here Sarah was made an equal party in this covenantal promise. And just as Abraham’s new role was signified by a change of name, so was Sarah’s. The name Sarai, means “my princess,” implying that she owed her greatness to her status as Abraham’s wife. Henceforth she would be called only Sarah, which signifies that she would become a “princess to all the nations of the world.” Prior to the covenant, Sarai’s personal majesty made her the princess of Abraham (and his country Aram). Now, however, all limitations were removed. She was princess “par excellence”—to all mankind (The Stone Edition Chumash, p. 75).
  • In preferring Isaac over Ishmael, Sarah protecting the spiritual atmosphere of her home. She was guarding her righteous son, Isaac, from the profaneness and mockery of the unrighteous Ishmael. She was concerned that Ishmael’s behavior toward Isaac would impede or prevent Isaac from fulfilling his godly mission. Any relationship with wicked people would have been harmful to Isaac and his children as Abraham recognized when he decided that he could not remain together with Lot. This is why Sarah demanded that Abraham drive Ishmael and Hagar away, and why YHVH ratified Sarah’s righteous request (The Stone Edition Chumash, p. 97, Gen 21:10–11). Sarah knew that “evil conduct corrupts good manner” (1 Cor 15:33).
  • Sarah was obedient and respectful to her husband, and Paul used her as an example for righteous women to follow.

Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sarah obeyed [to listen, to hearken to a command, be obedient, to submit to] Abraham, calling him lord [Gr. kurios means “master, sir; a title of honour expressive of respect and reverence”]: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. (1 Pet 3:1–7)

  • Sarah, like Abraham, had faith in Elohim. Behind Abraham, a great man of faith, was Sarah, who was a great woman of faith. 

Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. (Heb 11:11–12)

Eliezer—A Faithful Servant of Abraham

Genesis 24:12, YHVH give me success. Scripture directs us to, “Trust in YHVH with all your heart and lean not unto your own understandings, but in all your ways acknowledge him and he shall direct your paths” (Prov 3:5–6). Abraham’s example of faith had a profound influence upon Eliezer, his chief servant, whom he commissioned to find a wife for Isaac.

Abraham was a man of faith, and Scripture calls him the father of the faithful (Rom 4:12, 16). Eliezer was likewise a man of faith. Abraham had taught him well. Eliezer evidenced this faith when he blessed Rebecca even before he knew who her identity (Gen 24:22). This action was based simply on his faith that YHVH had answered his prayer. Do we walk in such trusting faith, day-by-day, moment-by-moment? Are we teaching the little ones under our charge these same attributes as Abraham had taught Eliezer? 

Genesis 24:45, Eliezer kept his faith alive through constant contact with Elohim. Obviously, Eliezer was in constant communications with YHVH through prayer. Is this not a character trait of a righteous person? 1 Thessalonians 5:17 says to pray without ceasing. In Luke 18:1–7, Yeshua teaches his disciples and us about the benefits of righteous and prevailing prayer. How often do you pray? Once a day? When you pray, is it merely a morning and/or evening ritual that leaves your soul (mind, will and emotions) untouched and unchanged? Is this the kind of relationship the Father is seeking with you? A mighty man of Elohim once when asked the question, “How long do you pray each day?” he replied, “Seldom do I pray more than one-half hour, but seldom do I go more than a half hour without praying.” Could this be said of you?

Note that people of faith are people of continual prayer communication with YHVH.

Rebekah, the Bride of Isaac—A Humble Woman of Faith From the Beginning

Genesis 24:58, I will go. From her debut in the Genesis narrative, Rebecca demonstrated unusual faith. Like her Uncle Abraham and Aunt Sarah, she was willing to leave the comforts and security of Babylonia and to go with a stranger to a strange place and live there as a virtual nomad roaming the barren wilderness of Canaan. When asked, “Will you go with this man?” She replied quickly and to the point, “I will go” (Gen 24:58). Some Bible teachers view Eliezer whose name means “El is (my) help” as a prophetic symbol of the Holy Spirit (who Yeshua referred to as the Helper (John 14:16, 26; 15:26; 16:7) and Rebecca as representing the bride (or saints) of Yeshua.Do you have such unreserved devotion to Yeshua, the Lover of your soul and your Betrothed, that you will go WHEREVER he leads (Rev 14:4) no matter how difficult or uncomfortable the way? Or have you placed restrictions and qualifications on him? Compare your faith on a scale of one to ten with that of Abraham, Eliezer and Rebecca. Regardless of our level of faith, YHVH is patient with his children. If we will follow him, even if our faith is mustard seed-sized, he will lead us slowly as your faith in his Word and promises slowly increases like exercising a muscle.

Abraham in his wisdom sought a woman of faith for his son. He sent Eliezer hundreds of miles to find such a woman, while overlooking numerous Canaanite women in his own backyard. That is how dedicated Abraham was to obeying YHVH!

Isaac—Walking in the Footsteps of His Father

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Flat Earth Update

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This video explores the Bible vis-à-vis the flat earth idea.

This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”

If this message has been a blessing to you, please consider showing your appreciation by making a donation to Hoshana Rabbah at http://hoshanarabbah.org/blog/. Thank you!

 

Walking In the Presence of YHVH Is Heaven on Earth—BUT HOW?

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How does a disciple of Yeshua/Jesus stay on fire spiritually? How can one keep from becoming lukewarm? How does one keep the faith during the daily grind of life with all of the distractions, the tyranny of the urgent, and allurements of the world and the flesh and the devil trying to pull you sideways and off the straight and narrow path? This video will give you some tools to help you to stay strong and to resist the downward pull.

This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”

If this message has been a blessing to you, please consider showing your appreciation by making a donation to Hoshana Rabbah at http://hoshanarabbah.org/blog/. Thank you!

 

24 Practical Tips to Walking in the Presence of Elohim

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The Bible implies that Adam and Eve habitually walked in the cool of the day with YHVH in the Garden of Eden. Doesn’t that sound rather “cool” (pun and double entendre intended) (Gen 3:8)? What disciple of Yeshua and lover of Elohim wouldn’t cherish such an ongoing experience with their Creator? Isn’t this why believers long for heaven and the presence of YHVH Elohim? Our Father in heaven desires this as well. After all, isn’t this the reason he sent his Son to this earth? And isn’t this why Yeshua instructed his disciples to abide continually in him like a branch attached to a tree (John 15:1ff)? So how do we do this? As we are about to see, it is a whole lot more than going to church and checking our “God-box” once or twice a week and saying grace at meals!

It is time to extricate YHVH Elohim from our religious boxes to which we have confined him and to set him free. These boxes are the times and places where we go and do our “God-thing.” This can be church or other religious services, grace at meals, and even our personal devotional times. After having thrown a bit of religious ritualism at Elohim, too often we toss our hair back cavalierly, and then with little or no thought, adroitly and casually slip him onto the back burner of our thoughts and actions, and then go about our lives as if were not much more than an after thought. In this way, we keep Elohim confined to a few small boxes to which we have attached label entitled “my religious experience.” It ends up that too often we live our lives how we want to without giving Elohim much thought. In this way, we keep him conveniently trapped in closet prisons of our own contrivances, when, in reality, he wants and demands to be part of every aspect of our lives. Too many of us have no problem with Elohim being our Savior—but being the Lord and Master over every area of our lives all the time? Well, that’s another thing! Yeshua the Messiah summed this religious mindset up this way:

Hypocrites! Well did Isaiah prophesy about you, saying: “These people draw near to me with their mouth, and honor me with their lips, but their heart is far from me.” (Matt 5:17)

To experience the blessings and riches of Elohim’s river of life in our lives including along with his divine favor and presence, each of us would be wise to learn how to stay immersed in the spiritual river that flows from his throne continually. Perhaps the following tips will help you to do that.

Here are 22 practical ways of bringing YHVH into every aspect of your daily life continually:

  1. In all things, be thankful to YHVH (1 Thess 5:18). Throughout the day, be aware of all your blessings and thank YHVH for them. Even thank him for the trials.
  2. Pray in the Spirit (in your heavenly prayer language (1 Cor 14:2, 15, 18).
  3. Meditate on a Bible verse (Pss 1:2; 119:78, 148).
  4. Prayerfully intercede for people during the course of the day as they come to your mind.
  5. Ask YHVH questions and then wait for him to bring you the answer. He may immediately download the answer into your mind, or at a latter time, or it may come through someone else or through circumstances. Wait for the answer, and when it comes, thank him for it.
  6. Pray for divine appointments each day and then wait for them to come, and then give YHVH thanks when they come. A divine appointment is a “chance” meeting of someone with whom you can share the word of Elohim or in some way be a spiritual light to them by pointing them to Elohim.
  7. Worship and praise YHVH throughout the day by singing songs to him.
  8. Pray before and after meals, or even after taking a drink of water. Before the meal, praise and worship YHVH. After the meal, thank him for the meal you’ve just had (Deut 8:10 cp. Matt 14:19; 15:36; 26:26; John 6:11; Acts 27:35).
  9. View yourself as an ambassador for the kingdom of Elohim in everything you do and say that involves others. Endeavor to be salt and light to those around you for the glory of Elohim (Matt 5:13–16; Eph 5:8; 1 Thess 5:5).
  10. Practice the 16 attributes of YHVH’s love as found in 1 Corinthians 13—especially when you find yourself in difficult situations where being loving is hard to do.
  11. Live each moment and day as if it were your last.
  12. Always try leaving things better than you found them. This includes situations, time, places and people’s lives.
  13. Endeavor to plant spiritual seeds wherever you go. Perhaps the spiritual seeds  that you plant in someone else’s may take root, sprout and bear fruit for the kingdom of Elohim later.
  14. When bad things happen to you, count your blessings, express joy, be thankful, bless your enemies, pray for those who despitefully use you, bless and don’t curse (Matt 5:44).
  15. Always practice the golden rule of doing treating others how you want to be treated (Matt 7:12).
  16. Practice being a peacemaker especially in difficult situations when you want to defend yourself, or fight back, even when you have been wronged (Matt 5:9; Rom 12:18).
  17. Do a selfless or altruistic deed for someone each day. It is of greater spiritual value if it cost you something and no one else knows you did it (Matt 6:3).
  18. Do everything including the most minimal and menial task for YHVH’s glory and out of love for him. Work as if you were working for YHVH, not for men (Eccl 9:10; Col 3:23).
  19. Read your Bible and pray after you get up in the morning and as you’re going to sleep each night even if it is only for a few minutes. This way, you are starting and ending the day with YHVH.
  20. Put the audio Bible on your iPod, smart phone or similar electronic device and listen to it during your day.
  21. Wear biblical tzitzits or fringes on the four corners of your garments as the Torah commands to help remind you of your relationship with YHVH and to obey his commands (Num 15:37–41; Deut 22:12).
  22. Fast periodically even if it is only for a meal or two. Among the many spiritual benefits of fasting, when you feel the hunger pangs, it will remind you to think about YHVH Elohim and the need to grow closer to him as to put him ahead of your carnal appetites.
  23. Always ask yourself this before you are about to do, say or think anything: What would Yeshua do? If it is not something he would so, say or think, then don’t do it.
  24. Add your own ideas to this list…