SHEMINI ATZERET - SIMCHAT TORAH - REJOICING OF THE LAW

“I rejoice at Your word as one who finds great treasure.”  

Psalm 119:162 (NKJV)

Simchat Torah (Rejoicing of the Law) is celebrated on the eighth day of Sukkot (Oct. 5,2015). In the Diaspora it is celebrated a day later. Simchat Torah marks the conclusion of the annual Torah reading cycle and the beginning of a new one.

During Temple times, 70 sacrifices were offered during the seven days of Sukkot - more than on any other holiday. Some believe it was to be an act of gratefulness for a successful harvest that was coupled with a prayer for abundance in the upcoming year. Talmudic scholars believe that the 70 sacrifices were to bring merit to the proverbial 70 nations of the world. Today, congregants pray for the gentile nations.

Rabbis have tried to answer why God commanded an eighth day, even though He stipulated that Sukkot was only seven days. According to them, God asked His people to remain with Him for one more day. The practice of the annual reading cycle was established between the sixth and eleventh century AD, and therefore is not mentioned in the Talmud. In the Middle Ages, some communities lit bonfires, using the dismantled and disposable parts of the sukkah.

On the evening of Simchat Torah, (Sunday evening) all the Torah scrolls are taken out of the Ark and carried around the bimah (reader’s platform). This is the only night of the year that this is done. During the seven-fold procession (hakkafot) a special chant is sung. Each procession is separated by an interlude of singing and dancing in which the people carrying the Torah scrolls are joined by others. 

The children carry Simchat Torah flags or miniature scrolls.

Some congregations read Deuteronomy 33:1-17; it is the only time the reading of the Law takes place in the evenings. During the morning service, another seven-fold procession takes place, followed by reading Deuteronomy 33 and 34. It is customary for all males to be called to the Reading of the Law. Some synagogues allow both men and women to come to the bimah.

During the Kol Hane’arim (Calling up the children) ceremony, the children stand together under a large woollen prayer shawl, while Jacob’s blessing is recited:

“May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day... may he bless these boys [and girls]. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly upon the earth." Genesis 48: 15-16 (NIV)

The last section of the Pentateuch is reserved for the Chatan Torah (Bridegroom of the Law). After the honoured congregant finishes the reading, the congregation says in a loud voice, “Hazak, hazak, ve’nithazek! (Be strong, be strong and let us be strengthened!)”

Now a second scroll (Genesis) is taken and the new reading cycle begins.

The person honoured to read Genesis 1-2:3 is called the Chatan Bereshit  (Bridegroom of the beginning). A third person, the Maftir is called to read the prophetic reading from Joshua chapter 1. In the past, the two “grooms” had to provide a lavish feast for the whole congregation, but nowadays only wine and light food is served.

In Israel it is customary to hold another, outdoor, hakkafot on the night after Simchat Torah. In the synagogues, the Torah is read on Shabbat, most holidays and on the Monday and Thursday mornings. This custom goes back to ancient times when most Jews were farmers or shepherds. On these days they brought their fare to the market. After having sold their produce, the men gathered to read the Torah.

This article is taken from the book "Remember Observe, Rejoice, a Guide to the Jewish Feasts, holidays, Memorial Days and Events." © Petra van der Zande. 

ISBN 978-965-7542-61-3

SUKKOT - THE FEAST OF TABERNACLES

The week long holiday of Sukkot (Feast of Tabernacles) usually falls the end of September, beginning of October. During this “season of our rejoicing”, the Jewish people eat their meals in a tabernacle or booth, covered with boughs but with the sky showing through in remembrance of the wanderings from Egypt to the Promised Land. Sukkot is one of the three Pilgrim festivals ordained by God. People had to go up to Jerusalem to celebrate the feast in the Temple.

"Three times you shall keep a feast to Me in the year: You shall keep the Feast of Unleavened Bread… at the time appointed in the month of Abib… and the Feast of Harvest, the first fruits of your labours which you have sown in the field; and the Feast of Ingathering at the end of the year. Three times in the year all your males shall appear before the Lord GOD.” Exodus 23:16 (NKJV)

Being an observant Jew, Jesus too celebrated

 Sukkot.

“Now the Jews' Feast of Tabernacles was at hand… Then the Jews sought him (Jesus) at the feast, and said, Where is he? … Now about the midst of the feast, Jesus went up into the temple and taught… On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” 

John 7: 2,11,14,37-38 (NIV)

The three pilgrim feasts - 

Pesach (Passover), Shavuot (Pentecost) and Sukkot (Tabernacles) have both historical and agricultural significance. Because Sukkot occurred in the fall harvest, it was also observed as an agricultural event. Prayers for rain were also recited during this holiday.  In Israel, the first and last days are celebrated as a full holidays (like a Shabbat); The “Eighth Day of Solemn Assembly” is celebrated as Simchat Torah (Rejoicing of the Law). People are allowed to work during Chol Hamo'ed (intermediate days), but the festival framework is maintained. Schools are closed, and many families enjoy the holiday together by going on outings, visiting family or entertaining guests in their Sukkah.

Sukkot’s observance involves “dwelling” in the sukkah. The concept of thanksgiving for the harvest remains central, symbolized by the fruits (real or artificial) that decorate the sukkot (one sukkah, two sukkot). 

Some say the American Pilgrim fathers were influenced by the Jewish observance of Sukkot, from which Thanksgiving Day came.

An important symbolic item of the Festival is the Arba’ah Minim (Four Species). These are held together and waved at different points in the religious services. The four species consist of a lulav (palm branch), etrog (citron), hadasim ( three myrtle twigs) and the aravot (two willow branches). Combined, these are called the Lulav.

According to the Bible, in the millennial Kingdom gentile nations will have to come up to Jerusalem to celebrate Sukkot in order to be blessed with rain. Even though it is not commandment now, many Christians celebrate the Feast of Tabernacles. 

"And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles. And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the LORD of hosts, on them there will be no rain." Zechariah 14:16-19 (NKJV)

Awesome, isn't it?

If you'd like to learn more about the Jewish Feasts and special days as they are celebrated in Israel, this book is a great reference guide:

                                                         

Click to order the book

Yom Kippur - Day of Atonement

 “The LORD said to Moses, “The tenth day of this seventh month is the Day of Atonement. Hold a sacred assembly and deny yourselves, and present an offering made to the LORD by fire. Do not work on that day, because it is the Day of Atonement, when atonement is made for you before the LORD your God.”

Leviticus 23:26-28 NIV.

G'mar chatima tova is the traditional Hebrew greeting said before (and on) Yom Kippur, the holiest day of the Jewish year and the culmination of the High Holiday season. It translates as, “a good final sealing,” in the Book of Life, the Jews believe they are inscribed on Rosh Hashanah and sealed on Yom Kippur.

Yom Kippur falls on the 10^th of Tishrei, usually in September or the beginning of October. 

In the afternoon before the start of Yom Kippur, shops close early and public transportation also ends earlier than on a Friday afternoon. Airports and harbors are closed until Wednesday evening. 

Soon, the quiet streets are taken over by children on bikes and people walking to the synagogues. 

As a symbol of purity many Jews wear white clothing and either walk on plastic shoes or house slippers, as long as they are not from leather. They spend most of Yom Kippur in synagogue, where prayer services are followed by litanies and petitions of forgiveness.

Even non-religious Jews try to keep the 25 hour fast. During this holiest day of the Jewish Year, synagogue attendance usually triples. 

When the sun is setting, many flock to the synagogue for the Ne’ilah prayer, after which the “Shma Israel” is recited and the Shofar blown. This symbolizes the closure of God’s books, in which the names are written for those who shall live or die the next year.

When Yom Kippur ends, directly after a festive meal, many religious Jews begin to build their Succa.

Kapparot ritual 

In ancient times it was customary to herald the end of Yom Kippur by blowing the Shofar at the Western Wall. This custom was re-installed when in 1967 Jerusalem was re-unified.

Amongst the ultra-orthodox (Haredim) the custom of “Kapparot” continues till this day. A live fowl is swung around the read while texts relating to redemption are recited. The fowl is then given to the poor. Many rabbis reject this superstitious custom. (A circle is like a magic ring to ward off evil spirits.)

“Tzedekah” – charity, is a way of Jewish life, and an integral part of Yom Kippur. Especially around the holiday season people donate money to many charitable organizations.

You can find more information on this most holy day in the book "Remember, Observe, Rejoice" by Petra van der Zande. 

You can order the book here:

Lag BaOmer and Upsherin

Upsherin (Yiddish Upsherinish (lit. shear off) or chalaka) is a Jewish haircutting ceremony,

Kabbalistic in origin, held when a Jewish boy is three years old. The upsherin tradition is (for Judaism) relatively modern and has only been traced back as far as the 17th century.

R. Yehudah Leibush Horenstein, a Chassidic rabbi who emigrated to Ottoman Palestine in the middle of the 19th century writes that "this haircut, called chalaka, is done by the Sephardim in Jerusalem at the kever (grave) of Shimeon bar Yochai during the summer, but during the winter they take the boy to the synagogue or Bayit Midrash and perform the hair- cut with great celebration and parties, something unknown to the Jews in Europe."

Because there was no Hebrew or Yiddish name for the custom, it was called by the Yiddish word for cutting off the hair: "upsheren".

In the Chassidic community, the upsherin marks a male child's entry into the formal edu- cational system and the commencement of Torah study. From now on, it will wear a kippah (yarmulke ) and tzitit. The child will be taught to pray and read the Hebrew alphabet. So that Torah should be "sweet on the tongue," the Hebrew letters are covered with honey, and the child licks them as he reads.

Some communities weigh the hair that is cut off in the upsherin ceremony, and give the amount to charity. If the hair is long enough, it may be donated to a charity that makes wigs for cancer patients. Other customs include having guests snip off a lock of hair, and encourage the child to put a coin in a tzedakah box for each lock that is cut.

Cutting hair is not allowed during the time of the Counting of the Omer, but is permitted on Lag Ba’omer. This is why boys who turned three between Pesach and Lag Ba’omer cele- brate upsherin on this date.

Mt. Meron, Galilee, Israel

The biggest Lag Ba’omer celebrations are held at the tomb of Rabbi Shimon bar Yochai in Meron, in the Galilee. Shimon bar Yochai was a famous 1st-century tannaic sage in ancient Israel, active after the destruction of the Second Temple in 70 CE. He was one of the most eminent disciples of Rabbi Akiva, and is attributed with the authorship of the Zohar, the chief work of Kabbalah.

During the time of Rabbi Isaac Luria (1534- 1572), parents used to distribute wine and sweets while their son had his first haircut. This custom is still popular today. Rabbi Isaac Luria. a Jewish mystic from Safed in the Galilee region of Ottoman Palestine is considered the father of contemporary Kabbalah.

Today, many orthodox Jews travel to Mount Meron to celebrate their son’s upsherin. Jerusalemites who cannot travel to Meron, hold celebrations at the grave of Shimon Hatzaddik.

The Bible sometimes compares human life to the growth of trees. Leviticus 19:23 states that one is not permitted to eat the fruit that grows on a tree for the first three years.

Some Jews apply this principle to cutting a child's hair, and therefore only at the age of three does the child get its first haircut.

Chassidic Jews hope that the child, like a tree that grows tall and eventually produces fruit, will grow in knowledge and good deeds, and someday have a family of his own.

Some communities call a boy before his first haircut an orlah - the same word used for a tree in its early years.

Excerpt taken from the book: “Remember Observe Rejoice” © by Petra van der Zande  

ISBN 978-965-7542-61-3

Order book by clicking on this link

Lag BaOmer

Lag Ba’omer (also known as Lag La'Omer amongst Sephardic Jews) is celebrated on the 33rd day of the Counting of the Omer, which occurs on the 18th day of the Hebrew month of Iyar. (Usually in May.)

According to the Talmud, 24,000 students of Rabbi Akiva died from a divinely sent plague during the Counting of the Omer. In the years that followed, Jews began to celebrate the end of the plague on Lag Ba’omer.

Rabbi Akiva continued with only five students, amongst them Rabbi Shimon bar Yochai, who became the greatest teacher of Torah in his generation.

Akiva decided his students should learn to fight the Roman conquerors. To avoid suspicion, they dressed up as hunters carrying bows and arrows, and went to the woods to practice. Eventually, the students joined the Bar Kochba rebels in their fight for freedom.

During the Roman Empire, the Romans believed it was unlucky to marry in May, before the harvest. They believed that the souls of the dead came back to earth at that time to haunt the living, and would only be appeased by fu-nerals, not weddings. This period lasted 32 days, and ended with a festival on the 33rd day. The Roman practice coincided with the Jewish practice of Counting of the Omer, which ended with Lag Ba’omer, on the 33rd day.

In the Middle Ages, Lag Ba’omer became a special holiday for rabbinical students. On this so-called "Scholar's Day," it was customary to practice outdoor sports.

In ancient times farmers used to worry (they actually still do) during the Counting of the Omer, whether the new grain crops would succeed or fail. Israeli spring weather is always unstable. Hot desert winds (sharav) can dry out the seedlings or burn the standing grain. Another danger is locusts, other insects or plant diseases. Until the farmer knows the out-come of his respective harvests, he is not in the mood for private or public celebrations.

While the Counting of the Omer is a semi-mourning period for observant Jews, all re-strictions of mourning are lifted on the 33rd day of the Omer. Amongst Ashkenazi Jews, weddings, parties, listening to music, and haircuts are commonly scheduled to coincide with this day. Sephardi Jews marry on Lad Ba’omer, the 34th day of the Omer.

On the eve of the holiday, huge bonfires are lit all over the country. Children often begin to collect wood after the Pesach holiday.

Some believe that the practice of having these bonfires goes back to the days of Bar Kochba, who lit fires in Jerusalem to sig-nal to other villages and towns that they had captured the capital. In turn, the villages kindled fires which could be seen even further away.

The following day, families enjoy picnics and outings into the woods. Children continue to play with bows and rubber-tipped arrows.

The Meron celebrations date from the time of Rabbi Isaac Luria (1534-1572). Since then it became customary to give three-year-old boys their first haircuts (upsherin) during Lag Ba’o-mer.

Mt. Meron, Israel

Zionist ideology connected Lag Ba’omer to the Bar Kochba revolt against the Roman Empire. The holiday became a symbol for the fighting Jewish spirit.

The Gadna program (youth brigades) of the IDF (Israel Defense Forces) was established on Lag Ba’omer in 1941. Their emblem bears a bow and arrow.

On Lag Ba’omer 1948, the Israeli government ordered the establishment of the Israel Defense Forces.

Excerpt taken from the book: “Remember Observe Rejoice” 

by Petra van der Zande  ©

ISBN 978-965-7542-61-3

Buy the book by clicking this link

Two Jerusalems

by Tikvah and John Ott

The name Jerusalem appears 814 times in the Bible, and has a place of central importance to understanding the kingdom of God.

The name is literally Yerushalayim ירושלים. The "ayim" suffix means "two, double, pair". It is used in such words as ear or eye, meaning a pair of ears, oznayim or a pair of eyes, einayim.

Other examples would be the Hebrew for twice, pa'amayim, or two years, sh'natayim.

So there is a subtle implication in the very name that there is a double Jerusalem or a pair of Jerusalems.  This duality is referred to both in Jewish and Christian writings as Jerusalem of above and Jerusalem below; or heavenly Jerusalem and earthly Jerusalem. Galatians 4:25-26

Indeed, the Scriptures use the name Jerusalem most of the time to refer to our city in the Middle East, the capital of Israel. Occasionally it is used to describe Heaven, or a golden city invisible in the heavenlies.

At the very end of the Bible, in the last two chapters of the Book of Revelation, the two Jerusalems are united, once and for all.  Heaven on earth. Heaven and earth back together.

"Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." 

Revelation 21:2

 

"And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God."

 Revelation 21:10

We live in earthly Jerusalem and pray with our hearts toward heavenly Jerusalem. In fact all true believers have Jerusalem in their hearts, both in heaven and on earth.

We hold the two together by faith. Ultimately in the perfect paradise restored, the "double Jerusalem" will be united forever.

Within the etymology of the holy city’s name Yerushalaim, Yeru means established. Shalayim is derived from shalem which means whole or complete. Thus God will establish and make Yerushalayim perfectly whole.

Melchizedek, Priest of God Most High and King of Shalem (written Salem in English, later known as Jebus which David and Joab captured through its water shaft) was an early appearance of King Yeshua who would arise in the order of Melchizedek, a duality recorded both in Genesis 14:18 and Hebrews 7:1-3, 15-17.

“Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” Hebrews 7:3

This early mention of ancient Yerushalayim as Shalem (its meaning taken from the same root as shalom meaning peace,) illuminates Melchizedek as an early representation of Yeshua, the everlasting King of Wholeness.

As is written in Psalms 76:2, 

“In Salem also is his tabernacle, and his dwelling place in Zion.”

Yerushalayim’s destiny as the holy city shall be established and made wholly complete, united by the Prince of Shalom, King Yeshua (Salvation.)

Note:

John Ott is JBC’s worship leader who blesses the Sunday service with his gift of music.

Tikvah and John Ott have ministered together in Jerusalem for the last 15 years leading worship, prayer, and dance outreaches in Israel. Currently they facilitate intercession via global Zoom calls in Hebrew and English, giving expression to the prophetic gifts of the Holy Spirit.

tikvahott@gmail.com  www.Johnandtikvah.com

Taleh Elohim – the Lamb of God

“...you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.” 1 Peter 1:18,19 ESV

The Hebrew Bible uses seven different words and expressions for sheep.

•         Ts'on is a collective term for small, domesticated animals, particularly sheep and goats.
•          Seh is an individual member of the collective ts'on, one sheep or goat.
•          Kebes is a young ram, as is the apparently related word keseb. 
•     Kibsah and kisbah are young lambs.
•          Tsoneh is either a variant spelling of or the feminine of Ts'on. Rachel is the mother sheep. The male sheep or ram is ayil, which served as a symbol of authority and rule.
•         Taleh is a suckling lamb. It also means ‘covering’ – tallit has the same root.

 The word ‘taleh’ is used three times in the Old Testament:  טָלֶה 

1. “So Samuel took a nursing lamb (taleh) and offered it as a whole burnt offering to the Lord.” 1 Samuel 7:9

2. “He will tend his flock like a shepherd; he will gather the lambs (taleh) in his arms; he will carry them in his bosom, and gently lead those that are with young.” Isaiah 40:11

3. “The wolf and the lamb (taleh) shall graze together;” Isaiah 65:25

טָלֶה - ‘Taleh’ has three Hebrew letters: Tet (9), lamed (30), Heh (5) which totals the number 44.

‘Blood’ in Hebrew is דָם   ‘dam’- dalet (4) and mem (40) which also equals 44.

The Greek also uses different words for sheep and lamb:

•          Amnos: lamb
•           Aren: lamb for slaughter
•           Larnion: sheep, lamb (in Revelation a designation of Christ ( Rev 5:6 ; 6:1)
•          Probaton: sheep, small cattle.
•          Arnion: the Lamb of God

                   LAMB – the master theme of God’s Word

a. “Where is the lamb?” Isaac asks his father Abraham. “Jehovah Jireh”, one of Gods names, provided on the Mountain of the Lord.

b. The lamb that died on Passover saved the first-born on the Israelite household in Egypt.

c. During Temple times, a two-year-old lamb was daily sacrificed.

d. In Isaiah 53 we read that “he was led as a lamb to the slaughter.”

e. John the Baptist exclaimed: “Behold, the Lamb of God, who takes away the sin of the world!” John 1:29

f. “For Christ, our Passover lamb, has been sacrificed.” 1 Cor. 5:7

g. The ‘Lamb of God’ (Arnion) is used 29 times in the book of Revelation.

 

Because God is love, He gave His life to save us.

Sources:

Holman Bible Dictionary – sheep

https://www.jewishencyclopedia.com/articles/13526-sheep

https://www.quora.com/In-Hebrew-how-do-you-say-lamb-of-God/answer/Godwin-Goziem-Jireh?ch=10&share=f954c658

The book of Mysteries – Jonathan Cahn

 

 

The powerful Hebrew letter Yud

From the smallest of Hebrew letters, ‘yud’, came the Roman letters ‘I’ and ‘j’, and the Greek letter ‘iota’.

The Yud (jodh; yod; jodh) is the 10^th letter of the Semitic writing system, incl. Phoenician, Hebrew, Aramaic, Syriac and Arabic. The pictograph shows a hand – the Yad in Hebrew. Israelies pronounce the letter as a ‘yood’ (yud).

Because the holy name of God cannot be written, in Hebrew they use ‘’ which is pronounced as ‘Adonai’.

 

Many important words start with a Yud:

The sacred name of God – YHWH (Jaweh)

The land of Israel  

The city of God – Jerusalem

Yeshua (Jesus)

The greatest of God’s works begins with the smallest of strokes; new life begins so small it can’t be seen by human eye. By nature, we avoid newness and change and going from a life of failure to victory is an overwhelming prospect. It can be done by taking the ‘yud’ of steps. We don’t start out with a great victory but by taking a ‘yud’ (little) step towards that great victory. That is a ‘yud’ of courage, an iota of change, a smallest stroke of new beginning, the yud’ of the life we are called to live.

 A look at Matthew 5:18

“For truly I tell you, until the sky and earth pass away and perish, not one smallest letter nor one little hook [identifying certain Hebrew letters] will pass from the Law until all things [it foreshadows] are accomplished.” AMPC

“I tell you the truth, until heaven and earth ·are gone [pass away; disappear], not even ·the smallest letter [T one jot; L one iota; C the smallest Greek letter] or the smallest ·part [stroke; T tittle] of a letter will ·be lost [pass away; disappear] until everything ·has happened [is accomplished/achieved].” EXB (Expanded Bible)

“For, omein, truly I say to you, until Shomayim and haaretz pass away, not one yod, not one tag (ornamental flourish), will pass from the Torah until everything is accomplished.” OJB (Orthodox Jewish Bible)

“You must not think I have come to abolish the Law or the Prophets; I have not come to abolish them but to complete them. Indeed, I assure you that, while Heaven and earth last, the Law will not lose a single dot or comma until its purpose is complete.” Phillips

Someone who worries about ‘the tip of a yud’ (like a Torah Scribe)  is meticulous about small details – each letter must be perfect.

 

The Jewish sages say that the ‘yud’ represents the world to come and completeness.

By being small, the Yud also symbolizes wisdom.

 

 “Never think that something is insignificant 

just because it is small.”

 

*******************

 

Sources: 

The Book of Mysteries by Jonathan Cahn; Wikipedia; Hebrewtoday.com

 

 

 

Pastor Appreciation Sunday 2020

 

TODAY, October 11,   is a special day!

Celebrated annually on the second Sunday in October falls a nonofficial holiday called

Pastor Appreciation Day. 

Sometimes called Clergy Appreciation Day, this holiday occurs during Pastor Appreciation Month and celebrates the contributions of priests, pastors, reverends and ministers. Mainly celebrated in the U.S. it’s a good custom, also to celebrate in Jerusalem!

March is ‘officially’ Pastor’s Wife Appreciation Day, which we forgot, that’s why we also say THANKS to Billie for the amazing team that she and Pastor Al are!

Due to the Covid restrictions, we had to meet outside in the garden, behind the church. 

Wim read two the two poems (see pictures) - one about the Pastor and the other about the Pastor's wife. 

Yes, we are truly blessed with our Pastor! 

 

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