FROM THIS WEEK’S TORAH PORTION – VAYYEIRA:

The Akeida (The Binding)

“And it came to be after these events that Elohim tried Avraham, and said to him, ‘Avraham!’ And he said, ‘Here I am.’ And He said, ‘Take your son, now, your only son Yitschaq, whom you love, and go to the land of Moriyah, and offer him there as an ascending offering on one of the mountains which I command you.’ And Avraham rose early in the morning and saddled his donkey, and took two of his young men with him, and Yitschaq his son. And he split the wood for the ascending offering, and arose and went to the place which Elohim had commanded him. And on the third day Avraham lifted his eyes and saw the place from a distance. So Avraham said to his young men, ‘Stay here with the donkey while the boy and I go over there and worship, and come back to you.’ And Avraham took the wood of the ascending offering and laid it on Yitschaq his son. And he took the fire in his hand, and a knife, and the two of them went together. And Yitschaq spoke to Avraham his father and said, ‘My father!’ And he said, ‘Here I am, my son.’ And he said, ‘See, the fire and the wood! But where is the lamb for an ascending offering?’ And Avraham said, ‘My son, Elohim does provide for Himself the lamb for an ascending offering.’ And the two of them went together. And they came to the place which Elohim had commanded him, and Avraham built an altar there and placed the wood in order. And he bound Yitschaq his son and laid him on the altar, upon the wood. And Avraham stretched out his hand and took the knife to slay his son, but the Messenger of YHWH called to him from the heavens and said, ‘Avraham, Avraham!’ And he said, ‘Here I am.’ And He said, ‘Do not lay your hand on the boy, nor touch him. For now I know that you fear Elohim, seeing you have not withheld your son, your only son, from Me.’ And Avraham lifted his eyes and looked and saw behind him a ram caught in a bush by its horns, and Avraham went and took the ram and offered it up for an ascending offering instead of his son. And Avraham called the name of the place, YHWH Yireh, as it is said to this day, ‘On the mountain YHWH provides.’ And the Messenger of YHWH called to Avraham a second time from the heavens, and said, ‘By Myself I have sworn, declares YHWH, because you have done this, and have not withheld your son, your only son, that I shall certainly bless you, and I shall certainly increase your seed as the stars of the heavens and as the sand which is on the seashore, and let your seed possess the gate of their enemies. And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.’”

Ancient (and not-so-ancient) herders were nomads, but they didn't move randomly. They guided their herds on regular circuits of pastureland. When one area was grazed down, they moved on to the next, mimicking the behavior of wild herds. Even among domesticated herds, animals are driven by instinct to continually return to the same pastures.

Herders couldn't break camp and move on to anywhere they wanted; there were cities, farms, and even ranches that had to be respected. Even so, they often competed with each other for access to grazing and water, sometimes violently. This is the background for the conflict and negotiations between King Abimelech and Father Abraham in Genesis 20.

Besides, she is indeed my sister, the daughter of my father though not the daughter of my mother, and she became my wife.
Genesis 20:12 ESV

This relationship isn't necessarily what it sounds like to modern Westerners. There are several ways that Sarah could have been Abraham's sister, some of which would not have been considered incest at the time, and one of which would be very normal.

*Terah had multiple wives and Sarah was literally his daughter by one of his other wives.
*Sarah was Terah’s granddaughter through one of Abraham’s brothers.
*Sarah was a slave purchased by Terah as a wife for Abraham, in which case Torah says she must be treated like a daughter

I think she most likely was Abraham's half-sister, but such a marriage would not have been a problem yet since the human genome had not deteriorated to the point where it would need to be forbidden.

110425 / 12th day of the 8th month 5786
WORD FOR TODAY “to those who are not HIS people”: Hos 2:23 "I will sow her for Myself in the land. I will also have compassion on her who had not obtained compassion, And I will say to those who were not My people, 'You are My people!' And they will say, 'You are my God!'"

WISDOM FOR TODAY: Pro 20:27 The spirit of man is the lamp of the LORD, Searching all the innermost parts of his being.

Ask the LORD how you can serve HIM better

www.BGMCTV.org

God Means God? | #god #elohim

In the lesson of Balaam, he receives this vision. Numbers 24:8 —9, “God brought him out of Egypt with strength like a wild ox, to devour hostile nations and crush their bones, to pierce them with arrows. He crouches, he lies down like a lion; like a lioness, who dares to rouse him? Blessed are those who bless you and cursed are those who curse you.”” There will always be a small number of Abraham’s children who will choose evil, we should not judge all of Israel according to the deeds of the minority, we bless the majority.

I’m a Biblical Unitarian. Here's why. Three reasons for one God, the Father. A little over 13 minutes.

BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF PROVERBS --- PART 2

LESSONS ON WISDOM: 1:8–9:18

This section is composed of 13 distinct lessons on wisdom, most of which are introduced by “My son” or something similar. The final lesson {8:1–9:18} is given by Wisdom herself. This method indicates the warm, personal relationship between the teacher and his pupils, who, in the ancient Near East, would be exclusively male. A similar style is found in both Egyptian and Mesopotamian wisdom literature and could well have been adopted by Solomon, who, in the humility and YHVH-fearing concern for the national well-being of his earlier years, would have been a teacher par excellence.

LESSON 1: AVOIDING EVIL COMPANIONS {1:8-33}

Three voices are raised:

1 -- the specious voice of those who promise quick gains by violence {verses 10-14};
2 -- the wise man himself {verses 15-19}, who reinforces the advice of parents patiently given over the years {verses 8-9} and who advocates a clean break with violent men doomed to a violent end; and
3 -- Wisdom {verses 20-33}, whose appeal is not furtive but open and who seeks to give others her own spirit of wisdom {verse 23}. Those who spurn the voice of wisdom will experience judgment {verses 29-33}.

LESSON 2: THE REWARDS OF WISDOM {2:1-22}

While wisdom is ultimately YHVH-given {verse 6}, people must seek it with an intensity of desire that characterized the psalmist {Proverbs 2:2-4; cf. Psalm 63:1}. There is no contradiction here, but a paradox that underlines the fact that YHVH’s gifts are not given lightly but are given to those who, by their attitude of heart and will, merit them. The benefits of wisdom outlined {Proverbs 2:7-22} have both negative and positive and both material and spiritual elements. The peril of associating with immoral women, which is referred to so frequently in Proverbs, is mentioned for the first time {verses 16-19}.

LESSON 3: THE REWARDS OF COMPLETE TRUST IN YHVH {3:1-10}

For the Jew there was always the temptation to try to ensure blessing by an outward show of religion, and verses 9-10 could be misinterpreted. But the context stresses the requirement of heart loyalty and obedience {verses 1-8}. “YHVH first” {verse 6} is the fundamental need; without this an individual or a nation is impoverished {cf. Haggai 1:1-11}.

LESSON 4: THE NEED FOR DISCIPLINE {3:11-20}

One of the major themes in Proverbs is discipline, especially that of a father chastising his son {Proverbs 3:11-12; cf. Hebrews 12:5-11}. The other theme here is the praise of wisdom and the benefits it bestows.

LESSON 5: WISDOM AND COMMON SENSE {3:21-35}

Wisdom and common sense will result in safety {verses 23-26} and guard against unwise acts {verses 27-32}. But the underlying security is found in verse 26: “Adonai is your security.”

LESSON 6: DETERMINATION {4:1-9}

Here the teacher gives his own testimony and shows that he is drawing on the accumulated wisdom of an earlier generation {verses 1-6}. There is an emphasis upon determination, with the will resolutely set to gain wisdom, as the verbs in verses 5-9 show.

LESSON 7: THE STRAIGHT PATH {4:10-19}

An equal determination is necessary to keep clear of evil men and their pursuits {verses 14-17}. Note the graphic description, both beautiful and frightening, of the two paths {verses 18-19}.

LESSON 8: PURSUING RIGHTEOUSNESS AND AVOIDING EVIL {4:20-27}

The single-minded pursuit of righteousness and its corollary, the avoidance of every kind of evil {cf. 1 Thessalonians 5:22}, involves our hearing {Proverbs 4:20}, memories {verse 21}, hearts {verses 21, 23}, sight {verse 25}, and wills {verses 26-27}. It means total commitment to YHVH.

LESSON 9: SEXUAL PURITY {5:1-23}

In blunt language that cannot possibly be misunderstood, the perils of sexual prostitution and the wisdom of faithfulness within marriage are underscored. In sexual relationships there can be no purely private morality; others are necessarily involved, and YHVH is more than a concerned spectator {verse 21}.

LESSON 10: THE THINGS YHVH HATES {6:1-19}

First {verses 1-5}, there is straightforward advice about the need to avoid rash pledges. If one is foolish enough to be already involved, the sensible thing is to swallow one’s pride and extricate oneself as soon as possible. The second lesson -- to emulate the ants in their diligent preparation for future need {verses 6-11} -- anticipates the contrasting attention later given to the sluggard {22:13; 26:13-16}. The third lesson describes in detail the slick, deceitful “con man” {6:12-19}. He is to be avoided.

LESSON 11: ILLICIT SEXUAL RELATIONSHIPS {6:20-35}

This section continues with the subject of illicit sexual relationships, showing YHVH’s attitude to this particular form of sin. The wounded husband will prove a formidable adversary, should he discover infidelity {verses 33-35}, and the effect upon the adulterer himself will be utterly disastrous {verses 26-32}.

LESSON 12: THE WILES OF THE PROSTITUTE {7:1-27}

This chapter gives a graphic illustration of the wiles of a prostitute. Speciously, the pleasures she offers appear alluring, enhanced by the element of risk, but in fact the night’s adventure invariably proves to be the road to hell {verse 27}.

LESSON 13: WISDOM’S DIRECT APPEAL {8:1–9:18}

In contrast to the smooth-tongued, deadly seductress of chapter 7 and the brazen, loud-mouthed prostitute of 9:13-18, there are two complementary pictures of Wisdom. The first, in 8:1-36, is one of the most remarkable examples of personification in the Old Testament. Wisdom seeks not the ruin of one but the welfare of all {verses 1-5}. Wisdom and integrity, righteous conduct and frankness are pictured as inseparable entities {verses 6-13}. But there remains an emphasis on the blessings that result from the quest for wisdom {verses 14-21}. Kings, judges, and rulers are dependent on her, and success of the most desirable kind is her gift to her followers. Verses 22-31 are virtually a theological explanation for the pre-eminence of Wisdom, showing her close association with YHVH’s creative activity. Understandably, many believers have seen in these verses an anticipation of the Moshiach himself. The New Testament sees the Moshiach as the answer to two of the most vital religious issues: how does YHVH approach mankind, and how did he create the world? Here is the answer -- by Wisdom. The connection may be carried into the next section {verses 33-36}, where Wisdom, like the Moshiach in the New Testament, is seen as the one absolutely essential and desirable thing. In the second picture of Wisdom {9:1-6}, she is seen as a gracious, generous hostess, offering a banquet that issues in life {cf. Yeshua’ parable in Luke 14:15-24}. A further contrast with the immoral woman in Proverbs 9:13-18 notes, pointedly, that the latter’s guests end up in hell. A series of proverbs on the contrast between the wise and foolish {verses 7-12} come between the two pictures. They show how teachable the wise man is, in contrast to the fool. Once more the true foundation of life is clearly defined {verse 10}.

THE COLLECTED PROVERBS OF SOLOMON: 10:1–22:16

The 375 proverbs in this section were probably selected from the 3,000 for which Solomon is credited {1 Kings 4:32}. Each verse is a unit, with a contrast or a comparison between its two lines. There are understandable repetitions {e.g., Proverbs 14:12; 16:25}, almost inevitable in a large collection of this kind. The common sense of the proverbial sayings, each of which has been proved in experience, is evident, but one must allow for varying levels; some appear rather mundane and close to worldly wisdom. But taken as a whole, they provide a practical guide, sanctioned by YHVH, for everyday life. Again, it must be stressed that the religious life, based on the law and the Covenant relationship, is assumed. YHVH is vitally concerned with the minute details of life, and religious issues are not entirely bypassed {e.g., 10:27-29; 14:27; 15:16, 33; 18:10}. This section in Proverbs cannot be read quickly; each verse demands a pause to allow its point to penetrate the mind. Since there is no systematic arrangement of the proverbs, the most helpful way of approach into this section may be by a consideration of the principal themes. It would be a valuable study to collate the references to each subject:

1 -- The rewards of the righteous and the end of the ungodly {10:2, 7, 16, 27-30; 11:3-9}.

2 -- The fool. The three Hebrew words translated “fool” can all have the sense of stubborn rebelliousness as well as dullness of intellect, so “rebel” is often an apt rendering. The fool gives his parents grief and is a menace to society. His mind is completely closed to reason and his unbridled words cause untold damage. In his case, correction is pointless; he is beyond hope.

3 -- The simple. The reference here is to the large, uncommitted group, neither fools nor wise, but those who are open to the gentle persuasion of concerned wisdom teachers. The main appeal of this section is to this group rather than to the wise and prudent, who have already “graduated.”

4 -- The lazy. This person is often contrasted with the industrious {e.g., 10:4-5} and is mercilessly satirized for his apathy and weak excuses.

5 -- The power of words. They can wound or heal {12:18}. The stress on honest speech, in contrast to deceitful, thoughtless words, is well illustrated in the same chapter {e.g., 12:6, 13-14, 17-19, 22}.

6 -- Wisdom. Chapter 13 shows how it may be derived from parents {verse 1}, the Scriptures {verse 13}, the class of the wise {verse 14}, and good company {verse 20}.

7 -- Justice. The stress on these echoes the great prophets. In particular, bribery is condemned {17:8, 23; 18:16}, as are false witnesses {19:5, 9, 28}, while open-mindedness is commended {18:17}.

8 -- Neighbourliness. Fair-weather “friends” are often referred to {e.g., 19:4-7} and contrasted with the true friend {17:17; 18:24}.

9 -- Riches and poverty. These conditions are approached in a variety of ways, but always with an emphasis on moral and spiritual rather than merely material prosperity {e.g., 21:6; 22:1, 4}. Care for the poor is frequently demanded {21:13} -- to be accompanied with the highest motives {22:2}.

10 -- Family life. There is an attractive picture of an ideal family, with its industrious husband, an understanding wife who is a blessing to him {12:4; 14:1; 18:22; 19:14}, and obedient children, disciplined, when necessary, by punishment {13:24; 19:18; 23:13-14}.

THE FINAL SECTION—MORE WISE ADVICE: 22:17–31:31

While the subjects considered and the general outlook are unchanged, the proverbs in this section are generally longer and there is an evident attempt to group together proverbs dealing with particular subjects -- for example, the perils of strong drink {23:29-35}. The religious motive of the editor of this section is evident; he writes that people should trust in Adonai {22:19}.

ADDITIONAL PROVERBS: 22:17–24:34

This may be viewed as a supplement to the previous section dealing further with the subjects of justice, wise business policy, slander, and laziness. The humorous but pointed proverb of the lazy man’s field is the longest in the book.

ADDITIONAL SOLOMONIC PROVERBS: 25:1–29:27

From the many Solomonic proverbs not included in the main collection {10:1–22:16}, the aides of Hezekiah selected and edited a further group of Solomon’s proverbs. Again, there is evidence of an effort to group related proverbs -- for example, the place of kings {25:2-7}; unwise litigation {verses 8-10}; the fool {26:1-12}; laziness {verses 13-16}; and the troublemaker {verses 17-27}.

THE WISDOM OF AGUR: 30:1-33

The humility of the wise man in the presence of an all-wise YHVH emerges clearly in Agur’s introduction {verses 1-4}, a passage paralleled in Job 38–39. His teaching method was apparently to confront his students with a number of examples of a point under discussion, the “two… three… four” method, indicating that the catalogue was not complete and encouraging them to add further illustrations from their own experience. Agur was evidently in close and perceptive touch with life at every level.

THE WISDOM OF LEMUEL: 31:1-9

This section, inspired by his mother, deals yet again with sexual relationships, the perils of intoxication, and the need to champion the poor and oppressed. Lemuel’s name, meaning “belonging to YHVH,” probably tells us still more about his mother.

THE IDEAL WIFE: 31:10-31

Every verse of this poem, which was possibly anonymous, begins with a successive letter of the Hebrew alphabet, a device that often-signified completeness. Coming at the end of Proverbs {a book that is forthright when dealing with the subject of the immoral woman}, it gives, in antithesis, a refreshing picture of a cultured, well-to-do housewife and mother. At the same time, it provides an enlightening insight into several facets of contemporary life. As elsewhere in the book, her underlying relationship to YHVH {verse 30} results in desirable virtues that include trustworthiness {verse 11}, immense application {verses 13-19, 24, 27}, charity {verses 19-20}, foresight {verses 21, 25}, wisdom, and kindness {verse 26}.