“Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a
1. What is your take on the cloud of witnesses mentioned in Hebrews 12, can we engage with them? The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Cohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools the witch and is used by God to condemn Saul. For further study please use the following link below: http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a Drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 CE (AD). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. 2. When Yeshua (Jesus) went to Sheol (Holding place of the dead), did He preach to the dead or to a specific order of captives? The text this question refers to is 1 Peter 3:14-21: “If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.” –1 Peter 3:17-21 In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits received Yeshua’s message and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation. From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8). 3. It seems there is an emergence of tribal peoples throughout the world who are now claiming to be part of the 12 tribes of Israel. To date DNA testing has proven that these claims are erroneous. In addition, many Messianic believers who are Gentiles, and have no proven evidence of Jewish bloodline are wearing, Jewish Tallits, Tzit tzit etc. Do you see this as another enemy tactic to dilute the unique ethno-religious identity of the Jewish people? Yes I do. Ethnic, empirical, religious Israel, the descendants of Yaakov (Jacob) have a unique role to play in history, past, present and future. The enemy Satan has consistently sought to either wipe out the ethnic identity of the Jewish people and or make her identity generic in a desperate attempt to resist the plans of God. Satan has done this through popular Christian theology, Supersessionism, Continuationism, British Israel, the Lost Tribes myth, to name a few, and is now doing it by utilizing well-meaning so called Messianic Gentiles who have come to believe the lie that their own culture is somehow less important than the Jewish culture. Allow me to offer an example: I love the Maori people, the indigenous people of Aeotearoa (New Zealand), but I don’t have an ancestral Maori tattoo. I don’t have even an ounce of Maori blood in my body. I have Ashkenazi Jewish blood, Italian blood, South American blood, English blood, German blood, but not an ounce of Maori blood. Therefore I will not desecrate the Maori culture by getting a sacred Maori tattoo. The sacred elements of Maori culture belong to the Maori people and are an intrinsic part of their God given unique identity. If you don’t have any Jewish blood, don’t attempt to steel our sacred God given identity. Those who are not Jewish but wear tzit tzit and kippot etc. or claim, erroneously that they are members of the house of Ephraim (their DNA proves otherwise), are doing the very thing they accuse the Replacement and Superssesionist theologians of doing. They are seeking to replace ethnic, empirical, religious Israel. It is sin, don’t become entangled in it! It not only defiles God’s chosen people, it also defiles you and your beautiful, unique ethnic identity. 4. I hear people talking about the 10 lost tribes. Are there lost tribes? There are no lost tribes. In approximately 540 BCE after the return of the tribes of Israel from exile in Babylon, all the tribes became united under the remnant of Judah who had remained in the land. Thus all Hebrews regardless of tribe took on the common title Yehudi (Jew), which became a term synonymous with Israel. From this point in time the Jewish people, consisting of the 12 tribes experienced various dispersions, the greatest of which occurred following the destruction of the Temple in 70 CE. The biblical book of Yaakov (James) affirms this understanding when it refers to the “12 tribes scattered throughout the world.” In fact the Biblical book of Yaakov (James) was written specifically to the Jews (the twelve tribes of Israel). There are specific DNA markers in the various groups of dispersed Jews throughout the world that offer irrefutable evidence of the various tribes within the Jewish nation. The terms Israelite and Jew have been synonymous since the sixth century BCE (BC). 5. I’ve heard it taught that Jewish women were uneducated in the first century CE (AD) And that this is why they weren’t allowed to teach in the early community of believers, is this true? This is simply not true. This foolish teaching finds very limited supported in the singular works of Ben Sira a Hellenistic Jewish scribe, sage, and allegorist from Jerusalem. His works contradict the wealth of Jewish tradition and teaching regarding women, and are often interpreted out of context. Women have been teachers, prophets and leaders of Israel throughout history. These include, Miriyam the sister of Moses, Ruth, Esther, Miriyam the mother of the Messiah, Devorah the prophetess etc. Many are unaware that the ancient synagogues of Israel had no partitions separating men and women. The 2nd century Synagogue in Capernaum by the Galilee is a replica of the Synagogue that stood beneath it. I’ve stood there and seen for myself the open seating. In fact men and women sat together to listened to the Torah in the synagogues of first century Israel. How then could they have been uneducated? From ancient times the women of Israel have been tasked with the greatest of teaching roles. That of teaching our children the core doctrines and practices of the Jewish faith. I ask then, if they were uneducated, how did they teach the Torah to countless generations of young Jews? How did they pass on the prayer tradition and Halakhah of Israel to subsequent generations? 6. Could you explain the ancient Jewish betrothal and wedding practice? There are many localized variations regarding minor themes concerning the ancient Jewish betrothal and marriage customs, however, the primary themes are consistent throughout Jewish history and practice, and continue to find a place of prominence in the modern Jewish wedding ceremony. I will answer this question by explaining the common primary themes of the ancient Jewish betrothal and marriage. They are themes that arise from both Scripture and tradition and have been perpetuated for thousands of years. They are a living allegory for the great mystery of God’s relationship to Israel (empirical, ethnic) and of the relationship between Messiah Yeshua and the Ecclesia (Messianic community of believers). As such, they transcend their temporal function and become a picture of our eternal hope as believers, in love relationship with God. Much of the information that follows is taken from both Biblical and Talmudic sources. The information from Talmudic sources, while not codified until a much later date, does pass on an oral tradition dating back to a time long before the Messiah’s birth. Many of the Talmudic articles on the subject of marriage affirm the spiritual allegory attributed to Messiah and His bride and are therefore a valid commentary on the events that continue to transpire regarding the second coming of Yeshua our Mashiyach and Chatan (groom). a.) SHIDUKHIN (ARRANGEMENT)—SELECTION OF THE BRIDE: From ancient days it has always been the father of the groom who selects his son’s bride. In cases where it is not practical for the father to go to the home of the bride to arrange things, he sends a Shadkhan (arranger/matchmaker). This is exactly what happened in the case of Abraham’s selecting of a bride for his son Isaac: “Avraham said to his servant (Eli-eytzer/My God is my helper, comforter), the oldest of his household, who had charge of all that he owned, ‘Please place your hand under my thigh, and I will make you swear by HaShem, the God of heaven and the God of earth, that you shall not take a wife for my son from the daughters of the Canaanites, among whom I live, but you will go to my country and to my relatives, and take a wife for my son Yitzchak.” –Genesis 24:2-4 The Scriptures remind us that we were chosen by The Father (God) from before the creation of the world: “Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” –Ephesians 1:4 Yeshua reminds us that: “You did not choose Me but I chose you, and appointed you that you would go and bear fruit.” –Yochanan/John 15:16 b.) THE BRIDE MUST ACCEPT THE PROPOSAL: In Jewish culture no woman may be forced to marry. Without the prospective brides acceptance of the marriage proposal there can be no marriage. In Rebekah’s case, she had not seen her husband to be (Yitzchak), but accepted his proposal based on the word of the servant (Eli-eytzer, My God is a helper). This is also true of each of us who have accepted Yeshua’s proposal having had it offered to us at the hands of the Ruach Ha-Kodesh (Holy Spirit/The Helper). “The servant said to him, ‘Suppose the woman is not willing to follow me to this land; should I take your son back to the land from where you came?’” –Genesis 24:5 “Then they called Rebekah and said to her, ‘Will you go with this man?’ And she said, ‘I will go.’” –Genesis 24:58 We must remember that it is Yeshua as the Jewish bridegroom (Chatan) Who always initiates the love relationship and that it is God Who selects us and not the other way around: “We love Him because He first loved us.” –1 John 4:19 c.) THE MOHAR—BRIDE PRICE: rom ancient times brides in Israel were purchased, a bride price (mohar) was paid as a means of showing that the groom valued the woman he was to marry. The price varied depending on the circumstances of those involved. In Yaakov’s (Jacob) case, he worked seven years as the bride price for Leah and Rachel respectively. (Genesis 29:20) To the modern reader this may seem to denigrate women, treating them as property rather than valued equals, however, in the context of the Biblical society the opposite was true. The pagan nations surrounding Israel were taking women to wife without ceremony or consideration of a woman’s value. When a wife displeased a husband in these communities she was tossed aside and replaced without consequence, often left to fend for herself and in many cases to die without provision because men were the providers of a family’s income and protection. The value placed upon a Jewish bride was a means of protecting her and valuing her as a person rather than an object of property for men to abuse. The fact that a husband, “owned,” his wife was not demeaning in the least, it was a sign to other men and to the bride, that she was cared for and valued. The Hebrew word for wife, Be’ulah, means, “owned,” and the Hebrew word for husband, Ba’al, means, “master or owner”. “When Avraham’s servant heard their words, he bowed himself to the ground before HaShem. 53 The servant brought out articles of silver and articles of gold, and garments, and gave them to Rebekah; he also gave precious things to her brother and to her mother.” –Genesis 24:52-53 Yeshua has paid the highest price as a mohar for His bride by dying on the tree: “You were bought with a price; do not become slaves of men.” –1 Corinthians 7:23 “(Yeshua) Who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.” –Ephesians 1:14 “Knowing that you were not purchased with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Messiah.” –1 Peter 1:18-19 “Or do you not know that your body is a temple of the Holy Spirit Who is in you, Whom you have from God, and that you are not your own? For you have been bought with a mohar (price): therefore glorify God in your body.” –1 Corinthians 6:19-20 d.) KETUBAH (WRITTEN)/ EYRUSIN (BETROTHAL)/ KIDUSHIN (SANCTIFICATION): Following the shidukhin (arrangement) by the father via his shadkhan (Matchmaker) the acceptance of the proposal by the bride and the offering of the gift by the groom; a binding covenant was entered into and a ketubah (written) document was signed. This process, known as both Eyrusin (betrothal) and kidushin (sanctification from Kadosh [Holy], meaning set apart), was conducted approximately one year prior to the actual marriage ceremony and was considered binding. So much so, that a divorce or get (Hebrew) must be obtained by the husband in order to dissolve the betrothal. It’s important to note that only a husband can initiate a get (divorce) [Deuteronomy 24:1-4]. This is an affirmation of eternal security for the believer. Our security is not dependent on us because we’re not able to break our engagement once we’ve entered into the agreement. Only the groom can break the betrothal and Yeshua has no intention of doing so: “I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one.” –Yochanan/John 10:28-30 “If we are faithless, He remains faithful; He cannot disown Himself.” –2 Timothy 2:15 e.) MIKVEH (Immersion/Baptism): Prior to the Eyrusin (Betrothal) rite, both the groom and the bride tevilah totally immerse themselves in a ritual bath (Mayim chayim—living water) of purification called a mikveh (Gathering of water). Yeshua was immersed by the forerunner Yochanan in preparation for His Eyrusin (Betrothal). Likewise as believers we enter into the mikveh of tevilah immersion (baptism) as a sign of our new beginning, identifying with Messiah’s immersion, His death and resurrection. The mikveh is a symbol of a fresh start, a new beginning, a new family unit which is to be born of the married couple. Following their tevilah (immersion) in the mikveh (gathering of water) the Eyrusin (Betrothal) ceremony took place under a Chuppah (canopy). In ancient times the Chuppah was a separate room in the groom’s father’s home, later the tradition of a canopy developed. The Chuppah is a symbol of a new household and of God’s protective covering over the couple and their future progeny. It is also a sukkah (booth) which promises that God will one day Mishkhan (tabernacle, dwell) in the midst of His people for all eternity: “As a bridegroom coming out of his chamber (Chuppah); rejoicing as a strong man to run his course.” –Tehillim/Psalm 19:5 “Gather the people, sanctify the congregation, assemble the elders, gather the children and the nursing infants. Let the bridegroom come out of his room (Chuppah) and the bride out of her bridal chamber (Chuppah).” –Yo’el/Joel 2:16 f.) THE CUP: During the Eyrusin (Betrothal) ceremony gifts/rings are exchanged and a cup of wine is shared. The Kiddush (sanctification) cup used in this ceremony is kept to be used again at the wedding ceremony in a years’ time. In ancient times the cup was most likely made of hardened clay: today a thin wine glass is used. On the night He was betrayed, Yeshua offered His bride to be (Israel—empirical, ethnic and the birthing Ecclesia), a new covenant in blood, a wine cup, a kiddush (sanctifying) cup. This cup, the third cup of the Pesach/Passover Seder, taken after the main meal, is called Kos Ge’ulah (cup of redemption): “In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” –Luke 22:20 “’For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18 Following the Eyrusin (Betrothal) ceremony the couple is considered married in every way except for cohabitation and sexual relations. Both bride and groom live apart for approximately one year. Something similar is seen in the length of time between Rebekah’s acceptance of Isaac’s proposal and their marriage in Canaan sometime later. The year was used by the groom as a time of preparation. It was traditional in the ancient Middle East for the groom to leave the bride’s home town and return to His father’s house where he would build a room onto his father’s dwelling that would serve as the couple’s chadar (wedding chamber) following their marriage ceremony. The parallels with Yeshua and His bride are obvious. Yeshua has gone to prepare a place for us: “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.” –Yochanan/John 14:2-3 Likewise, the bride spends the year in preparation for her groom’s return. She is to be ready at any hour of the day as the year draws to a close. She prepares items for her future home and a pure white dress for the wedding day. We are reminded in the Scriptures that we should invest our time in those things which are eternal: “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;” –Mattitiyahu/Matthew 6:19 g.) THE RETURN OF THE GROOM: Tradition dictates that only the father of the groom may decide on the time for the groom’s return, neither the groom nor the bride know at what hour the groom will return to carry the bride to the wedding feast. “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” –Mark 13:32 In many cases, as the year of waiting drew to a close, the bride’s household would wait late into the night, keeping oil lamps lit in case of the groom’s return. This tradition became common among certain groups and is still practised in some communities today. The groom would often return at night. “But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’” –Mattitiyahu/Matthew 25:6 The implications for us as believers are clear, we are to prepare ourselves and be constantly ready for our groom’s return. The groom would return, often late at night, with a procession of family and friends from his father’s household, shouting out, with torches burning and the shofar sounding to herald his coming. “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the shofar of G-d, and the dead in Messiah will rise first. Then we who are alive and remain will be carried away (nisuin, to carry) together with them in the cloud (of His presence) to meet the Lord in the fresh air, and so we shall always be with the Lord.” –1 Thessalonians 4:16-17 The groom’s entourage would be carrying an aperion (a seated canopy, carried on the shoulders of men). He would pick up his bride and place her in the aperion thus carrying her away to her new home. The bride would cover her face with a veil and intermittently along the way the groom would check under her veil to ensure he had carried away the right bride. This tradition is called bedeken and came about due to the problems experienced by Yaakov (Jacob) at the hands of Laban his father in law, when he deceived him on his wedding night by substituting Leah for Rachel. There is a beautiful modern Hassidic practise among many Charediym (Orthodox/Pious) that combines both the night time arrival of the groom and the peeking behind the veil. It involves two men carrying Havdalah candles as they approach the bride walking arm in arm with the groom. They come with the groom at night and approach the betrothed woman’s home with the multi-wicked candles lit. The bride is veiled and awaiting the groom dressed in pure white. As the community chants traditional Hebrew songs, the groom is led by candle light to meet His bride, who is surrounded by her female attendants. Once the groom is standing before her, he unveils her face and leads her to the place where the wedding ceremony will take place. h.) NISUIN (TO CARRY) THE CHUPPAH: The Nisuin (Wedding) ceremony is the last stage of the betrothal and marriage. The Chuppah (canopy) was a specially made embroidered canopy or a tallit (prayer shawl) held up by four poles. It was representative of the bridal chamber. The groom enters the proceedings first, as the rabbi calls out, “Baruch haba b’shem Adonai,” blessed is he who comes in the name of the L-rd. The groom stands on the left hand side, then the bride enters to the call, “B’rukhah haba’ah b’shem Adonai,” blessed is she who comes in the name of the Lord. “O HaShem, do save, we beseech You; O HaShem, we beseech You, do send prosperity! Blessed is He who comes in the name of the HaShem; We have blessed you from the house of the HaShem. HaShem is Elohiym, and He has given us light; Bind the festival sacrifice with cords to the horns of the altar.” –Tehillim/Psalm 118:25-27 The bride walks around the groom either three or seven (depending on the local tradition) times as a symbol of her willingness to consecrate herself to her groom. Three times is symbolic of God’s three-fold betrothal to Israel: “’I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice (1), In loving kindness (chesed) and in compassion (2), And I will betroth you to Me in faithfulness (3). Then you will know HaShem [YHVH] (Mercy).’” –Hosea 2:19-20 Seven is a symbolic promise of the bridal week and the completeness found in marriage. Mirroring the completeness of the creation week and the Shabbat rest of God. The bride then stands to the right of her groom. i.) SHE’VA BRACHOT (Seven blessings): The She’va Brachot (seven blessings) are pronounced beginning with the blessing over the Kiddush cup (the same cup used during the Erusiyn betrothal rite), but the cup is not drunk until the blessings are completed. These blessings are also known as Birkat Nisuin (blessings of being carried away): ברוך אתה ה' אלהינו מלך העולם, בורא פרי הגפן. Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, bo'rei p'ri hagafen. Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates the fruit of the vine." ברוך אתה ה' אלהינו מלך העולם, שהכל ברא לכבודו. Transliteration: Barukh ata Adonai Eloheinu melekh ha olam shehakol bara lichvodo. Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who created everything for His Glory." ברוך אתה ה' אלהינו מלך העולם, יוצר האדם. Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, yotzer haa’dam. Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates man." ברוך אתה ה' אלהינו מלך העולם, אשר יצר את האדם בצלמו, בצלם דמות תבניתו, והתקין לו ממנו בניין עדי עד. ברוך אתה ה', יוצר האדם. Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, asher yatzar et ha-adam b’tzalmo, b’tzelem d’mut tavnito, v’hitkin lo mimenu binyan adei ad. Baruch atah Adonai, yotzeir ha-adam. Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates humanity in your image (likeness), fashioning perpetuated life. Blessed are You, HaShem, creator of humanity." שוש תשיש ותגל העקרה, בקיבוץ בניה לתוכה בשמחה. ברוך אתה ה', משמח ציון בבניה. Transliteration: Sos tasis v’tageil ha-akara b’kibutz baneha l’tocha b’simcha. Baruch ata Adonai, m’sameach Tzion b’vaneha. Translation: "May the barren one exult and be glad as her children are joyfully gathered to her. Blessed are You, Hashem, who gladden Zion with her Children." שמח תשמח רעים האהובים, כשמחך יצירך בגן עדן מקדם. ברוך אתה ה', משמח חתן וכלה. Transliteration: Sameiach tesamach reiim ha-ahuvim k’sameichacha y’tzircha b’gan eden mikedem. Baruch ata Adonai, m’sameiach chatan v’chalah. Translation: "Grant perfect joy to these loving companions, as you did your creations in the Garden of Eden. Blessed are You, HaShem, who grants the joy of groom and bride." ברוך אתה ה' אלהינו מלך העולם, אשר ברא ששון ושמחה, חתן וכלה, גילה רינה, דיצה וחדווה, אהבה ואחווה, ושלום ורעות, מהרה ה' אלקינו ישמע בערי יהודה ובחוצות ירושלים, קול ששון וקול שמחה, קול חתן וקול כלה, קול מצהלות חתנים מחופתם, ונערים ממשתה נגינתם. ברוך אתה ה', משמח חתן עם הכלה. Transliteration: Baruch ata Adonai Eloheinu melech ha-olam, asher bara sason v’simcha chatan v’kallah, gilah rinah ditzah v’chedvah, ahavah v’achavah v’shalom v’reut. M’hera Adonai Eloheinu yishammah b’arei Yhudah uv-chutzot Y’rushalayim kol sason v’kol simcha, kol chatan v’kol kalah, kol mitzhalot chatanim meichupatam u-n'arim mimishte n’ginatam. Baruch ata Adonai, m’sameiach chatan im hakalah. Translation: "Blessed are You, Hashem, our God, sovereign of the universe, who created joy and gladness, groom and bride, mirth, song, delight and rejoicing, love and harmony and peace and companionship. Soon, Hashem our God, may there ever be heard in the cities of Judah and in the streets of Jerusalem voices of joy and gladness, voices of groom and bride, the jubilant voices of those joined in marriage under the bridal canopy, the voices of young people feasting and singing. Blessed are You, HaShem, who causes the groom to rejoice with his bride." THE CUP #2: Following the blessings the Kiddush cup (the same cup used in the Eyrusin ceremony of betrothal) is drunk by both groom and bride and is then wrapped in a napkin and shattered beneath the groom’s foot. “For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.” –Luke 22:18 The breaking of the cup is a more recent addition to the ceremony but it holds great significance. Originally the rabbis added the shattering of the cup in order to remind those present that even in joyous times we remember the destruction of the temple and Israel’s suffering. However the symbolism is also powerfully representative of the fact that no one else can ever drink from the cup that the married couple have shared. The covenant of marriage is sacred and sealed forever in the sight of God. This is also the case regarding our marriage to Yeshua. The marriage is then consummated in the bridal chamber (chadar), following which the groom calls out to the shadkhan (matchmaker) or friend of the groom, letting him know that the marriage has been consummated. “And Yeshua said unto them, ‘Can the attendants of the bride chamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast.’” –Mattitiyahu/Matthew 6:15 The couple then celebrates an elaborate wedding feast with their guests. The feast is followed by a seven day period together in seclusion, in order to complete the marriage week. All of these events remind us of the Messianic community’s coming marriage to Yeshua. We will be carried away, and join with Him in spiritual marriage. He will finally drink again of the Kiddush cup with us and we will celebrate with Him at the wedding feast of the Lamb of God. “’Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.’ It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. Then he said to me, ‘Write, “Blessed are those who are invited to the marriage supper of the Lamb.”’ And he said to me, ‘These are true words of God.’” –Revelations 19:7-9 RENEWED COVENANT SCRIPTURES REGARDING BETROTHAL & MARRIAGE: • Legally free to marry & purposed for fruit “Therefore, my Jewish brothers and sisters, you also were made to die from the Torah’s perspective (regarding marriage to sin), through the body of Messiah, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.” –Romans 7:4 We are dead to sin through the covenant blood of Messiah Yeshua and are therefore free to remarry. Yeshua is our groom and we marry for the purpose of bearing fruit. • Shidukin (arrangement, match making)/ Eyrusin (betrothal)/ Ketubah (it is written) “For I am jealous for you with a godly jealousy; for I have betrothed you to one husband, so that to Messiah I might present you as a pure virgin.” –2 Corinthians 11:2 In this text Shaul/Paul is the Shadkhan (match maker, arranger). • Nisuin (to carry)/ Kidushin (Sanctification, from kadosh [Holy] set apart)—Marriage “Wives, be subject to your own husbands, as to the Lord. For the husband is the head of the wife, as Messiah also is the head of the Messianic Community, He Himself being the Saviour of the body. But as the Messianic Community is subject to Messiah, so also the wives ought to be to their husbands in everything. Husbands, love your wives, just as Messiah also loved the Messianic Community and gave Himself up for her (bride price), so that He might sanctify (Kidushin) her, having cleansed her by the washing of water (Mikveh) with the word, that He might present to Himself the Messianic Community in all her glory, having no spot or wrinkle or blemish; but that she would be holy (Set apart) and blameless. So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, just as Messiah also does the Messianic Community, because we are members of His body. ‘FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND SHALL BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH.’ (Gen. 2:24) This mystery (sod) is great; but I am speaking with reference to Messiah and the Messianic Community.” –Ephesians 5:22-32 In this text Shaul/Paul uses the example of the Jewish betrothal and marriage (P’shat) to touch (Remez) on a much deeper understanding (Sod) of our relationship (Drash) with Yeshua. This mystery is in part available to all who understand the process of Jewish marriage from betrothal to the wedding chamber. © Yaakov Brown 2017 A description of unity devoid of jealousy, sexuality without sin, observation without criticism, self-love without self-loathing, confidence without pride, enjoyment devoid of regret and contentment born of the joy that comes from wanting what we have. Introduction:
It’s a mistake to call Genesis 2 the second account of creation. Genesis 2:4-25 is not a different story, as some suppose, rather it’s a detailed section of a greater map. It details the sixth day of creation, illuminating and complementing the meta-account of Genesis 1:1-2:3. The first verses (4-6) link the account to the meta-account of Gen 1, by citing the first day (the heavens and the earth) and using it as a reference to the subsequent 4 days, thus pointing to the sixth day, which is the focus of the remainder of the chapter. As explained in my introduction to Genesis, the proposed redactive theory citing multiple authors and differing versions of the creation story, is tenuous at best, and at worst, utter nonsense. The continuity of Genesis 2 is self-evident and the perceived in discrepancies are easily explained. This chapter expounds upon the beginning of the generations of humanity as seeded through one man, created bara (from nothing) through dust and by the breath of HaShem. A man of earth and heaven, a foreshadowing of the Messiah Yeshua (Jesus). The roles of men and woman are defined in terms of the unifying act of a husband and wife and are consolidated in a compplex unity (echad). The woman is not a subordinate creature, rather she is the glory of creation, just as man is the glory of G-d through Yeshua. This account affirms gender distinction rather than gender subordination. “For a man indeed ought not to have his hair fall down around him, forasmuch as he is the image and glory of G-d: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man: for neither was the man created for the woman; but the woman for the man: for this cause ought the woman to have a sign of liberty on her head, because of the angels. Nevertheless, neither is the woman without the man, nor the man without the woman, in HaShem. For as the woman is of the man, so is the man also by the woman; but all things are of G-d. Judge you in yourselves: is it seemly that a woman pray unto G-d with her hair tied up? Does not even nature itself teach you, that, if a man has long hair, it is a dishonour to him? But if a woman has long hair, it is a glory to her: for her hair is given her for a covering (symbol of kapirot/atonement).” –1 Corinthians 11:7-15 Humanity is thus given the job of caretaker of the created environment, and afforded the G-dly right of naming and reigning over creation. This too is a foreshadowing of the Messiah, Who in sinless perfection, came to restore dominion over creation, silencing the storm and healing the sick and diseased. As we approach this account we should examine our motives soberly. Many resist the plain meaning of the text because their science disagrees with the Scripture, however, as followers of Messiah we must humble ourselves and allow The Rabbi (Yeshua) to teach us by His Spirit. Some wish to be rabbis (teachers), others wish to be talmidim (students), but the one who is unteachable qualifies for neither position. The Text (Translated by Yaakov ben Yehoshua) Gen 2:4a These are the generations (toldot) of the heavens (Ha-Sh’maym) and the earth (Ha-Eretz) There are a variety of translations of the first section of this verse: “This is the account of the heavens and the earth…” –NIV “This is the history of the heavens and the earth…” –CJB “These are the products of the heavens and the earth…” –Torah, Stone Edition “Such is the story of heaven and earth…” –JPS Jewish Study Bible “These are the generations of the heavens and the earth…” –KJV Each of these English translations is attempting to convey the meaning of the Hebrew, “Toldot” which is most commonly understood to mean “Generations” or, “Offspring”. It’s true that each of the words chosen by these translators conveys an aspect of the Hebrew word, and that all these ideas combine to give the fuller meaning, however, with respect to the context and nature of the Genesis 2 account, by far the single English word that most effectively conveys the intent of the Hebrew text, is “Generations”. The phrase, “Eileh Toldot” (These are the generations), divides Genesis into eight sections (11 instances), each introducing a new stage in the development of humanity (Gen 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12,19; 36:1, 9; 37:2). So what does this first phrase of Genesis 2:4-25 mean? It’s true to say that G-d knows the end from the beginning and that there will be a subsequent sinless new creation, so in some sense the heavens and the earth will have a proceeding generation. However, that is not the intended meaning here. We find the subjects of the generations in the account itself, Adam, the man (Ha-Adam, ish), along with his sidekick (an attempt at humour) Chavah, life/living (isha), his wife. The account of Genesis 1 sets a platform for understanding the rhythm of creation: Days 1 through 3: 1.) G-d Uncreated 2.) G-d Commands 3.) G-d Creates from nothing 4.) G-d Forms the created substance 5.) G-d Names the created environment Days 4 through 6: 1.) G-d Uncreated 2.) G-d Commands 3.) G-d Creates from nothing 4.) G-d Forms the created creature 5.) G-d Names the created creature This rhythm reflects a generational cycle that is further illuminated through the detailed account of the sixth day, described in Genesis 2. Additionally, it shows that G-d first created the environment in which He would place the glory of His creation, humanity. The heavens and the earth therefore, qualify as the location for the generations of humanity. Given, the generational rhythm of Genesis 1, the habitat and inhabitant cycle it presents, and the naming of the subjects in the latter section of Genesis 2, we should understand the first phrase of Genesis 2:4 to mean: “These are the generations of humanity for whom the heavens and the earth were created as a habitation.” Gen 2:4b when they were created from nothing (bara), in the day (B’yom) of the making (asah) when HaShem (YHVH) Elohim made earth (Eretz) and heavens (Sh’maym), “The day” (B’yom) refers to the first day of creation by referencing the heavens and the earth which are the foundation for the detail of the current accounting of the sixth day as it’s illuminated in the following text. The inference is that creation was prepared from the beginning as a habitation for humanity, as explained by the previous verse’s use of Toldot (Generations). Just as in the former account, Genesis 2:4 continues the rhythm of using bara (created from nothing) and asah (formed out of something) to denote G-d’s active participation in every aspect of creation. This is important because it lays a foundation for refuting ontological arguments that impugn the character of G-d and allow for humanist assertions regarding the universe and the human race. Genesis 2:4, is the first place in the Torah (Books of Moses) where the Holy personal name of G-d YHVH is used along with the generic title Elohim: “HaShem (YHVH) Elohim”. This composite name is important because it is an expression of the intimate relationship within the G-d head and G-d’s love poured out on humanity. In the former account G-d Elohim (Judge), is the King and Judge over creation, but here He is revealing His Mercy and eternal pre-existence. The Hebrew YHVH is unpronounceable, it denotes Divine mercy. When we read the Holy proper noun YHVH (In worship we use “Adonai” and in practice, “HaShem”: The Name) alongside the generic Elohim (Judge), we understand G-d to be our Merciful Judge. This unity of Love and Justice illustrates the great depths of our security in Him. The Holy Name YHVH, also denotes the eternal, pre-existent, uncreated nature of G-d. The rabbis note that the Hebrew phrase, “HaYaH HoVeH V’YeeH’YeiH” (Who was and is and is to come) uses only the consonants of the Holy Name, they teach therefore that the Holy Name conveys the eternal nature of G-d, Who was, is and is to come. Gen 2:5 And every plant of the plain before it was (hayah) on the earth (B’eretz), and every glistening shoot, herb, grass, of the plain before it sprouted: it had not been sent the rain by HaShem (YHVH) Elohim upon the earth (Ha-Eretz) and humanity (adam) didn’t exist to work the ground (Ha-adamah). “And the earth came into existence, desolate and vacant, and darkness was over the face of deep…” –Genesis 1:2a Genesis 2:5 alludes to Genesis 1:2 in order to link this detailed account of humanity to the meta-creation story. The intent of G-d’s creative plan is revealed in the qualifying statement, “and humanity didn’t exist to work the ground”. The plant life was purposed as both habitation and food for humanity. Humanity’s role would be to work the ground, not under compulsion but in the pure enjoyment of creative, fulfilling work that produces abundant fruit and completes a cycle of peaceful existence. Not a Utopia built by humanism, but a G-d haven constructed and purposed by G-d for humanity’s good. Gen 2:6 And mist ascended from the earth (Ha-Eretz), and gave drink to the whole face of the ground (Ha-adamah). “Darkness was over the face of deep, surging, subterranean waters, and the Spirit, Wind, Breath of Elohim brooded, like a mother eagle, relaxed, over the face of the waters.” –Genesis 1:2b Genesis 2:6 gives reference to the waters of the beginning which are mentioned in Genesis 1:2, covering the face of the earth. This is to show the relationship between the Ruach Ha-Kodesh (Holy Spirit) brooding over the formless world and the breathing spirit (neeshmat) that will give humanity life (chayah). The gap between this verse and the next presumes that the reader, having the first account in mind, will fill in the remaining events leading up to the sixth day, which is the contextual reference point for verse 7. Gen 2:7 And formed, HaShem (YHVH) Elohim, the man (Ha-Adam) of the dust, mortar, ore, powder, dry earth of the ground (Ha-adamah), and breathed, blew (vayeefach) into his nostrils the breath, spirit (neeshmat) of living (chaiyim); and became the man (Ha-Adam) a soul (l’nefesh) living (Chayah) life form. “And creating from nothing, Elohim made the human in His image to resemble Him, in the image of Elohim He created from nothing, him; male and female, He created from nothing, them.” –Genesis 1:27 With illuminating, relational simplicity, this verse unifies the impartation of G-d’s image and likeness (Genesis 1:27), and describes the joining of the dust of the earth and the breath of the heavens (G-d’s breath), creating the creature who is the crowning glory of creation, humanity. The man is created prior to the woman in Divine order. The Scriptures illuminate the succession of glory and thus show that the role of the sexes is complimentary rather than subordinate (1 Corinthians 11:7-15). Genesis 1:27 uses the noun, “image”, “likeness” thus expressing G-d’s relationship to humanity, but here it is the verbs of the text that act (halakh walk), to bring about man’s formation. “Formed” expresses the relationship of the potter to the clay (Isaiah 64:8), and “breathed” conveys the intimate nature of a kiss, a face to face encounter that is as much an act of giving as it is an act of constructing. G-d gives of Himself in order to create humanity. This rhythm of story and action continues today in the very essence of Judaism. Every Shabbat, while remembering the creation of the universe and G-d’s rest, we light the candles of observance and remembrance and tell (Haggadah) the story of creation in order to act out (Halakhah) it’s goal, peace and rest in G-d through Yeshua (Jesus). The breath of G-d imparted to the man has a counterpoint in the life of Messiah Yeshua: “And when He had said this, he breathed on them, and said to them, Receive you the Ruach Ha-Kodesh (Holy Spirit):” –John 20:22 It’s important to note that the, “breath, spirit (neeshmat)” is not the Ruach Ha-Kodesh Himself but an emanation from the Ruach which affords life to the man. This is a reminder that it is by the common grace of G-d that each of us continues to have life in a world that is affected by sin and death. This is confirmed by the Brit Ha-Chadashah (NT): “So also it is written, ‘The first man Adam became a living soul (nefesh)’. The last Adam (Yeshua) became a life-giving spirit (Ruach).” –1 Corinthians 15:45 Man is not a divided entity, rather he is a unity. He is Heart (Core being), Mind (intellectual being), Strength (physical being) and Spirit/Soul (living being), but at his core he is the convergence of all these things, echad (a complex and intense unity). Genesis 2:7 affirms the very clear distinction between humanity and the animals. While we are made up of similar elements, we are entirely unique, unrelated with regard to ancestry. We have been created whole, completed in one action of G-d, rather than over millennia, as the theory of evolution claims. It is here that every believer is faced with a necessary choice between popular science and the truth of Scripture. This is not an issue of interpretation. The p’shat (plain meaning) of the Hebrew text does not allow for evolutionary theory. It is important to note that this detailed description of the creation of humanity begins with an individual man (Ha-Adam). The Hebrew uses the determiner, “Ha” so as to leave no doubt as to the individual nature of this person. He is the man, and not a humanity. Gen 2:8 And planted HaShem (YHVH) Elohim, a garden in Eden (ayden) delight, pleasure, to the east; to put there the man (Ha-Adam) whom He had fashioned. This is the provision of vegetation of the sixth day as recorded in Genesis 1:30. The garden is to be a place of fulfilling work and discovery, a home laden with provisions and opportunities for the man to utilize his heart, mind and strength in G-dly perfection. The phrase, “a garden in Eden to the east” makes it clear that Eden is a location and not only a symbol. Eden can be both a location and a symbol, but in accordance with the text, it must first be a physical location. This is further confirmed by the detailed listing of the central river and its tributaries in the proceeding verses. Gen 2:9 And causing to sprout HaShem (YHVH) Elohim, from the ground (Ha-adamah) all trees pleasant in appearance, and good for food; and tree the living (eytz ha-Chayim) in the midst of the garden, and tree the knowledge of good (tov) and evil (ra). Genesis 2:9 again references the provision of fruit bearing trees on the sixth day according to the account of Genesis 1:30. The reason for this literary device is to show the unique nature of two specific trees, which are both physically present, displaying fruit, and at the same time possessed of a spiritual nature. We should remember that prior to the fall, the appearance of a division between the seen and the unseen realms was not evident. Prior to the fall, the spiritual and the physical were observed by humanity as a composite unity. While some claim that the tree of living and the tree of the knowledge of Good and Evil are one tree, the text makes this translation difficult and Genesis 3:22 confirms that the trees are indeed separate. Gen 2:10 And a river went out of Eden (ayden) delight, pleasure, to give drink to the garden; and there it divided, to become four heads. While it’s true to say that the river is a symbol of the prosperity and spiritual vitality that proceeds from holy ground (Psalm 36:8-9; Ezekiel 47:1-12; Revelation 22:1-2), it is presented here as a literal river flowing from a literal garden with four qualifying tributaries to act as land marks, a set of ancient GPS coordinates for triangulating the location of the garden. Unfortunately only the Tigris and Euphrates are identifiable today, while the locations of the Pishon and Gihon remain a mystery. Gen 2:11 The name of the first (echad) is Peeshon: it (he) that flows around the whole land (eretz) of the Havilah sandy land, where there is gold; Gen 2:12 And the gold of the land (eretz) it (he) is good (tov): there is the bedolach resin, and stone is precious. Gen 2:13 And the name of the river, second (sh’nee) is Gichon: it (he) that flows around the whole land (eretz) of the Cush, Black. Gen 2:14 And the name of the river, third (Sh’leeshee) is Chiddekel: it (he) that flows forward to the east of Ashoor, Assyria. And the river fourth (r’vee’ee) it (he) is Perat, fruitfulness, Euphrates. It is thought that the Cush mentioned here is the Kassite territory east of the Tigris, and not the more remote Ethiopia, which was also known as Cush in Biblical times. Havilah is linked with Cush in Genesis 10:7 and Babylon with Cush 10:8, 10, which the Kassites invaded at one time, however the Seba in Genesis 10:7 could indicate South Arabia, which is where the other Havilah of 10:29 is located. It is possible then that the area described is a compact location above the Persian Gulf. However, it is impossible to know with certainty. Gen 2:15 Taking, HaShem (YHVH) Elohim, the man (Ha-Adam), and placing him to rest in the garden of Eden, delight, pleasure, to work, serve and to keep it, watching over it. G-d transports the man into the garden He has prepared for him. This is a beautiful illustration of the journey that every believer has entered into, we are transported in Messiah from the dust of this life into the fresh wind of the Olam Haba (eternal kingdom). We have been redeemed and we are being made holy (set apart). Our destination is the rest of G-d. The text continues to emphasize the individual nature of the man. This sets the stage for the statement of HaShem, “It’s not good for man to be alone” (v.18). Man is placed in the garden to work it in joy and take care of it in love. Man’s subsequent sovereignty over the garden is a gift of G-d, an extension of His sovereignty and a reflection of His image, likeness. Gen 2:16 And commanded, HaShem (YHVH) Elohim, the man (Ha-Adam), saying, “Every tree of the garden consume, freely eat: Gen 2:17 But of the tree of the knowledge of good (tov) and evil (ra), don’t eat from it: for in the day you consume from it, death will put to death, bring the killing. The man receives this instruction directly and is therefore responsible to convey it accurately to his future wife. Up until the fall, humanity, both the man and the woman, knew only good. Thus the knowledge of all things, including the possibility of evil was to be off limits to them. We note that while most English versions of the Bible say, “In the day you eat of it you will surely die”, the Hebrew text itself literally says, “in the day you consume from it, death will put to death, bring the killing.” While it is true that Adam and Chavah died a spiritual death in the day that they ate of the fruit, they did not die physically in that same day. Therefore the more common reading seems unlikely. What is more consistent is the literal reading which is supported by Rav Shaul’s (Paul) letter to the Roman ecclesia: “Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:” –Romans 5:12 To paraphrase the text: “The day you eat the fruit you will open up a way for sin to enter both yourself, and your progeny and the world in perpetuity: death will result, and will continue to kill generationally.” Gen 2:18 And spoke HaShem (YHVH) Elohim, saying, It’s not good (lo tov) that becoming, the man (Ha-Adam) is alone; I will fashion one who helps to meet his need, to be in front of him. This is the first instance of something being called, “lo tov” not good. The phrase, “lo tov” is used here to mean, “incomplete”. Genesis 1:27 reveals the complete creation of the man and the woman and the subsequent verses culminate in the phrase, “G-d saw everything that He had made, and behold it was “tov meod”, exceedingly good; meaning not only, “very good” but also, “complete”. In isolation man is yet to reflect the full nature of being made in G-d’s image because G-d was in relationship from before the creation of the world. The G-d head Father, Son and Spirit are a relational composite unity. Therefore man, who has received a soul life through the imparting of the breath of G-d’s Spirit, now needs a counterpart, as the text says, “to stand before him”. Once the man receives his counterpart he will find the full expression of what it means to be made in the image and likeness of G-d through the act of unifying his flesh with the woman. This relational bond reflects the fullness of the G-d head, thus illuminating the greater meaning of image and likeness. Gen 2:19 And had formed HaShem (YHVH) Elohim, from the ground (Ha-adamah) every living thing of the plain, and every flying thing of the sky waters; and He brought them to the man (Ha-Adam) to see what he would call them: and what called every soul (nefesh) living (Chayah), the man (Ha-Adam), it, (he), was the name. The livestock were formed prior to the man, as recorded in Genesis 1:24. Thus the text of Genesis 2:19 reads, “had formed”. By giving the man an opportunity to name the animals, G-d was further imparting His likeness/image to humanity. This act reflects the naming by G-d of the created elements, thus conveying His sovereignty over the creation. In a similar way, the man Adam is given sovereignty over the animals as a representative of G-d in creation. Yet another foreshadowing of the Messiah. Gen 2:20 And proclaimed, the man (Ha-Adam) names for all the beasts, cattle, and flying creatures of the sky waters, heavens, and every beast of the plain; but for Adam there was not found a helper, to meet his need, to be in front of him. This proclamation over the animals reflects the proclamations of G-d over the created elements. In naming the animals the man Adam affirms their identity and purpose just as G-d had affirmed the identity and purpose of humanity through His proclamation (Genesis 1:26). The fact that none of the animals were found suitable is yet another affirmation of humanities unique role in creation. Through the process of naming the animals G-d was teaching the man to recognize his own need for equitable relationship. Having finished naming the animals and realizing that none were compatible, the man was ready to receive the helper who had always been intended for him. Gen 2:21 And making to lie down, HaShem (YHVH) Elohim, caused a deep sleep to fall upon the man (Ha-Adam), and he slept: and he took one (achat, feminine cardinal number) side, rib, and closed up the flesh beneath; This passage elaborates on the complete work of creating human beings as described in genesis 1:7. It is not conveying a new creation so much as an extension of the creation begun in the man Adam. This deep sleep is reminiscent of Genesis 15:12, where the Patriarch Abram falls into a deep sleep and G-d meets with him to prepare him for the transition that he is about to go through. This connection to the Patriarch in his role as The Hebrew (Ha-Ivri) seems fitting. The side or rib (singular) is called, “achat” one, the feminine cardinal number being used for the first time here. This is not intended to indicate some sort of struggle in the man between the feminine and masculine attributes of his person, rather it is intended to emphasize the unique nature and role of the woman. Gen 2:22 And established, built, HaShem (YHVH) Elohim, the side, rib, which He had taken from the man (Ha-Adam), into a woman (Ishah), and brought her to the man (Ha-Adam). The woman is established, formed, and complete, and is brought to the man by G-d, Who acts the part of a Middle Eastern Haredi Jewish Father, both selecting His son’s bride and as the Father of the bride, bringing her to His son beneath the wedding chupah of the universe, the stars covering them in majestic procession. Gen 2:23 And speaking the man (Ha-Adam) said, This (f) is now bone, essence of my bones, essence, and flesh of my flesh: she will be called Woman (Ishah), because out of man (m’ish) taken was she, this female one. Realizing for the first time that he is encountering one like himself, a helper to stand before him as an equal, the man (ish) rejoices in naming her, “Ishah” recognizing both her connection to him and her uniqueness. The text leaves unanswered the reason why man is called, “ish”. This word comes from the Hebrew root, “eish” meaning fire. Fire is said to symbolize man’s uniqueness within the created order. We are reminded that the Spirit of the L-rd is also likened to fire in Scripture and that it is this same Spirit that breathed life into the man. The Rabbis note that the presence of Godliness is seen in the naming of the man and woman through the shortened form of the Holy Name. The Yod from YaH is added to Eish (fire) to form EeYsh (man) and the Hey from YaH is added to Ish (man) to form IshaH (woman). It is said that this symbolizes the need for G-d to be present in a marriage, in order to facilitate true unity and peace. If G-d (YaH) is removed from their respective titles, they are both left with Eish (fire), which can burn out of control under the wind of sin and thus destroy the marriage. Gen 2:24 Therefore leaving, a man, his father and his mother, he shall catch, overtake, cleave, cling to, stick to, stay close to, follow, and join to his wife (B’ishati): to become of flesh, one (echad, masculine cardinal number: root meaning composite and intense unity). The role of a husband is beautifully illustrated here. From the beginning G-d intended marriage to be a living example of the unity of His Divine relationship, within the G-d head, with ethnic Israel, with the ecclesia. When asked about divorce Yeshua spoke of this very passage, testifying to its historical relevance and its spiritual importance: “And they said, Moses suffered to write a bill of divorcement, and to put away a wife. But Yeshua (Jesus) said to them, ‘For your hardness of heart he wrote you this commandment. But from the beginning of the creation, He made them Male and female. For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh: so that they are no more two, but one flesh. What therefore G-d has joined together, let no person tear apart.” –Mark 10:4-8 The wider implications of the Hebrew, “Davak” cleave, speak immutable security to the marriage relationship that is held together in the Spirit of G-d through Messiah Yeshua. The bar is set high for the man/husband, why? Because it is the measure of our Messiah, Who, as the Groom of the ecclesia, has given up His life for His bride. Gen 2:25 Existing, the two (sh’nayim: cardinal masculine) were naked, bare, smooth, to beware, prudent, (arumim) the man (Ha-Adam) and his wife (v’ishati), and were not ashamed, disconcerted, embarrassed. The Hebrew, “arumim” is plural, indicating that they shared their nakedness and accepted the complimentary part they each played in their sexual, intellectual and spiritual unity. In Genesis 3:10 the same root word is used in the singular form, “eirom” denoting the division that had come between the man and the woman as a result of sin. Sin had divided what G-d had made one (echad). This is why Yeshua (Jesus) uses the example of the pre-fall unity of the man and the woman, as a rebuke to those Jewish men who were allowing divorce for any and every reason (Mark 10:4-8). Divorce, like sexual immorality, is a result of the fall. It is hated by G-d because it defiles the greatest representation of His relational love, as pictured in the marriage of a man and a woman. This last verse of the detailed account of the sixth day of creation, is a description of unity devoid of jealousy, sexuality without sin, observation without criticism, self-love without self-loathing, confidence without pride, enjoyment devoid of regret and contentment born of the joy that comes from wanting what we have. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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