Subject: The Feast of Shavuot - Part II Date: Wed, 3 Jun 1998 00:27:34 +0000 To: "Hebraic Heritage Newsgroup"<heb_roots_chr@geocities.com>
From: Uri Marcus To: heb_roots_chr@geocities.com Subject: The Feast of Shavuot - Part II PART 2 ========================== CELEBRATION OF THE WEDDING ========================== Shavu'ot also serves as a culmination to Pesach which began 7 weeks prior. The difference is between redemption promised and redemption realized. In other words, Pesach needs Shavu'ot. Pesach, you see, is not really a festival celebrating freedom. The first seder took place in Mitzai'im (Egypt), when we were still subjugated by the Egyptians and even before the 10th plaque had occured. Pesach is merely the promise of freedom. And even after the Jews left Mitzrai'im, it was only an exodus into the desert, which in reality turned out to be jumping out of the frying pan and into the fire. The real festival of freedom did not come until Shavu'ot, when bnei Israel would stand before God on their wedding day, complete with a canopy (Har Sinai), a ketubah (marriage contract), i.e. the Torah, and stipulations of the covenant which included a homeland and a Holy Temple which would serve to maintain the covenant. Pesach is when God promised to marry us; Shavu'ot is the marriage itself. The seven weeks in between, are like the 7 crucial days that a bride-to-be counts in preparation for her wedding, during which she purifies and readies herself. There can be no achievement of a goal without such preparation. It requires t'shuva or repentance -- a willingness to turn to God, otherwise the redemption is but an elusive dream. "Weeks" is a name that speaks of the road which must be traveled which is the prerequisite for the accomplishment of our goal. The real test lies in our willingness and ability to count and prepare for the God of redemption, and to expect His power, as a gift in the form of His Spirit, which will enable us to reach that goal. The mutual themes hinted at in the previous discussions are that of revival and redemption. Salvation, and at the same time, the working out your salvation. Just as faith without works is dead, so is a Redeemed community, who after being set free from Egypt, enters the desert with a complaining, bitter spirit. And after a short time, they gather against the Torah, saying that, "This is not what we want! We want to be FREE without these silly laws. We want the golden calf instead. We want what feels good, not just some old boring instructions how how to do things right. We may be redeemed but don't need to hear any more from God." The only problem with the attutudes above is that eventually it leads to the same sin of Navav & Avihu. The same sin is being committed by the church today, on a global scale. "...And they brought before Hashem a strange fire that He had not commanded them..." (Viyikra [Lev] 10:1) You see, the Torah is the instruction manual of the world written by the Maker of world. No one knows better how to operate a machine than its maker. Imagine someone buying a new car. The salesman says to the proud new owner "Oh, yes sir. One more thing -- your instruction manual." The driver says "Oh, I don't need that. I instinctively feel what the tire pressures should be, and I have a sixth sense when the car needs a major service. I know intuitively what octane fuel the car needs." Few people when faced with operating something as precise and unforgiving as a car would leave these sorts of decisions to instinct and feeling. Life is no less demanding nor complex than a car. Rather more so! And yet many people are happy to coast along, assuming that they are not putting water in their spiritual gas tank. The purpose of life is to become close to the Creator of the world, and only the Creator of the world knows how the world can be utilized to become close to Him. We live in an era where people are more interested in feeling spiritual than being spiritual. We are a TV generation taught to expect endless effortless instant gratification, where this-week's-guru, or mail-order offer tries to replace the hard work of real spiritual growth. That is what the Torah is warning us against in the story of Nadav and Avihu. The "strange fire" may feel spiritual, but it cannot connect with the source. And the reason it cannot connect is the seemingly redundant phrase "which He had not commanded them." If it was a strange fire, then by definition it was not commanded by HaShem. Rather, the reason it was strange is because it was not commanded. Our connection with HaShem is through doing His will. Because the will of a person and himself are indivisible -- the self expresses itself as the will. Only when we do HaShem's will, do we bring ourselves close to Him. The mitzvot (commandments) are the will of HaShem expressed in concrete form. Any other form of worship is merely feeling spiritual -- it's not being spiritual. And for people on the level of Nadav and Avihu, that was a failing of a very fundamental kind. Its like having Pesach without Shavu'ot. ========================= CELEBRATION OF THE SPIRIT ========================= >From a Jewish point of view, which was the point of view most commonly held in the days of the Talmidim (disciples), the events of Acts 2 echo what occurred on Har (Mt.) Sinai, some 1400 years earlier. But, it wasn't only a "repeat performance," it was a sequel -- "Mt. Sinai II," if you will, and for the Talmidim, the experience was far better than watching a re-make of Star Wars! Take a look at verse 3... 3 "And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them." >From these two mountains, Har Sinai, and Har Tzion, the Lord of all the earth played out, as if from two grand stages, Israel's greatest revelations. From one mountain, the Law, our beloved Torah, the very instruction of God was revealed in booming voices that made Israel tremble. From the other mountain (Tzion), languages of every region made Israel wonder, as the Spirit of the Holy One, blessed be He, was given to enable us to keep those instructions. Shavu'ot was orginally marked as one of the feasts in which Jews were commanded to come up to Yerushali'im and worship in the Temple, but, as mentioned before, the most significant element was the commemoration of the giving of Torah on Har Sinai. The dates mentioned in Shm'ot (Exodus) reveal that Torah was given on Har Sinai fifty days after Israel had left Egypt. The instructions, therefore, that Yeshua left for the Apostles to wait at Har Tzion for the Spirit were not arbitrary, but part of God's larger plan to fulfill prophecy. It was designed so that the Apostles and all those who were present in the Temple Court that day would recognize this magnificent re-enactment of the giving of Torah on Har Sinai. "When the people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear." (Shm'ot 20:18). In Hebrew, the "thunder and lightning" in this passage literally reads "voices and torches." But when the Greek translation of the Torah was completed in the 3rd century BCE (Septuagent), "voices" was translated "thunders", because voices are normally heard rather than seen. But the text proclaims that they "saw" the voices. How can this be? Only when you combine the voices with "torches" which was erroneously translated "lightnings" does it make more sense. In addition, it provides the missing link to our sequel -- "Mt. Sinai II," and reveals why the 120 worshipping on the Temple Mount would connect the event to the giving of the Torah on Har Sinai. The other thing that is interesting to note in the text is that in Hebrew, the word "voices" is plural. "God is one", the Rabbis contended. "How then can He have more than one voice?" One rabbinical source describes their understanding of the event -- "They (the voices) were heard by each man according to his capacity, as it it said, 'The voice of the Lord was heard according to strength.' (Ps 29:4)". What the people heard was one God, but many voices. This means that everyone heard the Torah in a way that they could understand it, even though they were a "mixed multitude" (Shm'ot 12:38). Contrast this to when men gathered to build the tower of Bavel, without a word from the Lord. Then, they also heard many voices, but they did not understand, because the voices were their own, and were brought forth in confused languages. Now, back in Acts 2, we have: "And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them." The term "tongues as of fire" is very similar to the "torches" that the people saw at Har Sinai. What does this show us? Well, for one thing, it shows us the marvelous way in which God repeated the phenomena of Har Sinai in such a way that the people who looked upon it, would immediately make a connection to their past and to all that their ancestors saw (voices and torches) when the Torah was given, even as we were commanded and accustomed to personalizing the story of our rememption. "On that day tell your son, `I do this because of what the LORD did for me when I came out of Egypt.' (Shm'ot 8:13). In other words, the events in Acts were not just some unassociated miracles without rhyme or reason. When you put all of this together, you come to an very exciting conclusion, and its the very same conclusion that Peter arrived at. "These men are not drunk, as you suppose.... No, this is what was spoken by the prophet Yo'el." (Acts 2:15ff). What did Yo'el prophesy about? Amongst other things, Yo'el said that that the Lord is going to do something very special in one location -- Har Tzion. "And everyone who calls on the name of the LORD will be saved; for on Har Tzion and in Yerushali'im there will be deliverance..." (Yo'el 2:32). So we know that the pouring out of the Spirit is related to Har Tzion. But if we can connect Har Tzion to Har Sinai, we will have come full circle. And the key to this is found in Yishaiyahu (Isaiah) 2:2-3: "In the last days the mountain of the LORD's temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it. Many peoples will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Ya'acov. He will teach us his ways, so that we may walk in his paths." The Law will go out from Tzion, the word of the LORD from Yerushali'im." So Har Tzion would become the spiritual capital and center of knowledge where the Remnant would gather for two reasons: 1. It would be the place where the Spirit would be poured out. 2. It would be the place from which the Torah would go forth. This embodies the Messianic Vision. In place of Har Sinai, the Torah now comes forth from Tzion. And in this second giving of the Torah of God, this time, its written upon the hearts of men, instead of upon tablets of stone, by means of the Spirit of the Holy One, blessed be He. Yehezk'el (Ezekiel) 39:29 further implies that this New Covenant will be a revelation of the face of God. Acts 2 then, is a neon sign, announcing the beginning of the Messianic Age. All of the markers that were present at the giving of the Torah, are present at the giving of the Spirit, by whose power we are able to appropriate the Torah: * A "mixed multitude" who came to worship the G-d of Israel * Voices and torches that were seen (and heard) * A sign of 3000. 3000 died when they rejected the Torah at Har Sinai. 3000 lived when they accepted the Torah through the Spirit on Har Tzion. * Everyone heard in their own language, "speaking of the mighty deeds of God." in a way which he could understand. Is it, therefore, any wonder why God choose Shavu'ot as an everlasting feast to the people of God, attesting to His faithfulness to call out and redeem a people to Himself, and to do so twice, so that there would be no mistake in the interpretation? Enjoy your Feast. Enjoy your food. Enjoy your Torah. Shabbat Shalom & Hag Samayach, Uri Marcus **************************************************************************