Shalom Chaverim,

We are planning to have 2 specific instruction meetings in the next 2 days:


Monday, Jan 24, 16:00 Israeli time
Register for vaxcontrolgroup.com+
Get your Control Group participant letter
https://meet.jit.si/SpringConferenceIsrael22


Tuesday, Jan 25, 16:00 Israeli time
Get your Control Group participant letter+
Fill out Exemption form for entry to Israel
https://meet.jit.si/SpringConferenceIsrael22


We will try to record these 2 meetings and put them on the website.
Stay up to date on the website: www.icamv.org/documents

Looking forward,
Shalom,
Chris & Anke

If you're a #christian who observes #torah, you've had this conversation before...

If a man causes a field or vineyard to be grazed over, or lets his beast loose and it feeds in another man's field, he shall make restitution from the best in his own field and in his own vineyard.
#exodus 22:5 #mishpatim

This man stole from his neighbor by letting his animal graze in the other's field. Since the animal ate indiscriminately, the restitution is not simply double what the animal ate, but the same amount of the best of the thief's crops. This is comparable to double restitution.

Daniel in his time is considered a hero for obeying the law of his God. Daniel in our time would be considered in bondage and a #judaizer. (<

Our Verse of the Week

"I do apologise for all the different parts of teachings. Sometimes the net does not want me to load teachings that are too long"

FAMILY LIFE AND RELATIONSHIP --- PART 3

MARITAL SECURITY
The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation -- Genesis 1:28; Genesis 9:1 -- and until she gave birth to a son, she feared displacement by a second wife, called a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers. As one might imagine, there were inevitable jealousies and frictions. The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. In a sense, she made herself sick. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her -thigh did not rot nor her abdomen swell- she was considered to have proved her innocence. In such an event she would go free, and her husband bore no blame for his false accusation -- Numbers 5:12-31. If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her -- Numbers 30:3-15. A woman in Israel was always under the protection of a male. It could be her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family -- Genesis 38:11; Leviticus 22:13; Ruth 1:8, thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her -redeemer- a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, the husband’s brother had the responsibility to marry her. Their first baby boy together was then regarded as the heir of the first husband. It was normal for a brother to accept the obligation for such a marriage --levirate. It could be refused on various grounds, but such refusal was considered dishonourable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control. If an Israelite fell into debt and was forced to sell himself into slavery, normally one of his relatives would -redeem- him -- Leviticus 25:47-49. If a poor Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers -- v 25. The prophet, Jeremiah, bought his cousin Hanamel’s field under similar circumstances -- Jeremiah 32:6-15. The most familiar Old Testament story of a childless widow, her -redeemer- and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When both of Naomi’s sons died, Naomi left her home in Moab and returned to Bethlehem to sell some of the family property. Ruth, as a widow, returned with Naomi to her husband’s family. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well, which was part of his responsibility -- Ruth 3:12; Ruth 4:4. He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land -- Ruth 4:4-6. The next relative in order of kinship was Boaz, who became Ruth’s -redeemer. He was prepared to accept the double obligation of purchasing the land and marrying Ruth -- Ruth 4:9-10. This principle illustrates the role Yeshua plays in our own lives. He is our -Redeemer- Who rescues us from our helpless state. He is our Boaz - a Gentle Saviour Who loves us and grants us new life.

FAMILY LIFE AND RELATIONSHIP --- PART 2

STATUS OF FAMILY MEMBERS
In nomadic times, a father’s authority held the family group together in the camp, and he became the symbol of their security. The ancient patriarchal society structure meant families had fathers who were absolute masters. They had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned. A man’s possessions included his wife, servants, slaves, and animals -- Exodus 20:17; Deuteronomy 5:21. In fact, the phrase -to marry a wife- comes from a Hebrew root meaning -to become the master of a wife. A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master -- Genesis 18:12; Judges 19:26. This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; and then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her -redeemer. The bride price -- Genesis 29:18, 27; Exodus 22:16-17; 1 Samuel 18:25; 2 Samuel 3:14 -- paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did label her. The amount of a bride price depended on the father’s status -- Genesis 34:12. The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewellery, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use -- Joshua 15:19; Judges 1:15. When her father or husband died, the money frequently reverted to her. An engaged woman was considered her fiancé’s property just as much as if she were already married to him -- Deuteronomy 22:23-27. The woman left her own family at marriage to live with and become part of her new husband’s family -- compare Genesis 2:24. Normally, any succeeding marriages would be with members of that family. Nevertheless, the wife’s position was precarious. She could be disowned or divorced by her husband as the result of a simple renunciation: -- She is no longer my wife, and I am no longer her husband. Perhaps he had found fault with her cooking skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey, he was within his rights to obtain a divorce -- compare Ecclesiasticus 25:26. The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband. Around the house, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah -- Genesis 20:16. A woman normally remained veiled in public -- Genesis 24:65; Genesis 38:14; Isaiah 47:2. Despite the low legal status of the mother of the family, her life was not oppressive. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war -- Deuteronomy 21:10-14 -- she could not be sold as a slave or daughter could -- Exodus 21:7; Nehemiah 5:5. The imagery in Proverbs 19:13 and Proverbs 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The Old Testament leaves little doubt about the type of behaviour expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm -- Proverbs 9:13; Proverbs 11:16, Proverbs 22; Proverbs 21:9. She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse -- Proverbs 31:10-31. A woman should also be pious and beautiful. The New Testament asks that she practice humility and be submissive to her husband, a woman adorned with the priceless jewel of a gentle and quiet spirit -- Titus 2:4-5; 1 Peter 3:1-6. The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible. Esther stands out as a principled heroine who risked her life for the Jewish people. Deborah -a judge- and Jael were also renowned heroines -- Judges 4-5. The Apocrypha-traditional writings not included in Scripture-also have examples of strong women. The book of Judith recounts a heroic tale of how a woman saved a national fortune. Judith was also wealthy - an unusual trait at that time. In contrast to the biblical examples of fortitude, there are those who model evil as well. For example, a vicious woman named Athaliah reigned in Judah for several years -- 2 Kings 11. The women who stepped to the forefront of public life were exceptional and few in number. Yet those who left a godly example in Scripture lived in full obedience to YHVH and His Commands. They demonstrate the belief that women are important to YHVH. These women and others in Scripture are an inspiration to women today who want to wholeheartedly follow YHVH’s Will for their lives. YHVH’s Word has much to say about women’s roles in His wonderful plan.