THE GRAFTING OF THE SEED OF ABRAHAM
In
Genesis (Bereishit) 12:1-9, the G-d of Israel called
Abraham (Avraham) out of Ur of the Chaldeeans and
promised him that if he would obey the G-d of Israel that He
would promise the seed of Abraham (Avraham) a land.
Furthermore, the G-d of Israel declared to Abraham (Avraham)
that He would bless those who would bless the seed of Abraham
(Avraham) and curse those that would curse the seed of
Abraham (Avraham). In Genesis (Bereishit) 12:3 it
is written:
"And I will bless
them that bless thee, and curse him that curseth thee: and
in thee shall all families
of the earth be blessed."
However,
in Hebrew, this verse is more profound in understanding how
ALL FAMILIES of the earth would be "blessed" through the seed of
Abraham (Avraham). In Hebrew, the phrase in Genesis
(Bereishit) 12:3 that reads in English as "And in thee
shall all families of the earth be blessed" is written:
"Ve
nivrecu
bekah kol mishpachot ha-adamah."
The
Hebrew word "nivrecu" is translated in most English texts
as "be blessed." However, the usual Hebrew word for
"be blessed" is not nivrecu. It is yivrecu.
The word "nivrecu" is the "niphal" conjugation of the
Hebrew word, barak. The Hebrew word barak has a
deeper meaning than just "blessed." The simplest Hebrew meaning
of the word barak is blessing which invokes the G-d of
Israel’s presence, favor or choice in a given situation. Jewish
prayers (house of Judah) begin with the phrase, "Baruk
atah Adonai…" which in English is "Blessed are you,
Lord…" and reflects the idea that "blessed" is related to
being "chosen" or "favored" by the G-d of Israel.
In
five places in the Talmud and other Rabbinic literature,
nivrecu is translated as "grafted
or intermingled." In the Orthodox Jewish ArtScroll
Tenakh Series, Volume 1, page 432, it is written:
There is … an opinion shared by
Rashbam [to Genesis 28:14], Chizkuni, Da’as Zekeinum,
and quoted by Tur that the verb (ve nivrecu)
in Genesis 12:3 is related to the root barak as in
the Mishnaic term mavreek meaning to "intermingle or
graft." [cf Kelaim 7:1, Sotah 43a.] As Heidenheim explains
it, this interpretation is inspired by the fact that nowhere
else besides here do we find barak in the sense of
blessing in the niphal conjugation, while in the sense of
"grafting" it is common in that form.
Therefore,
based upon this insight of the Hebrew language by respected
Hebrew scholars within the house of Judah (Judaism),
Genesis (Bereishit) 12:3 is better understood to be
translated as:
"And in thee shall
all families of the earth
nivrecu [will be grafted
or intermingled]."
The
only PHYSICAL way ALL FAMILIES of the earth would be nivrecu
(grafted or intermingled) is by the seed of Abraham (Avraham)
being assimilated into EVERY FAMILY of the earth.
How
does the Bible explain that this happened? Abraham (Avraham)
had a son named Isaac (Yitzchak) who had a son named
Jacob (Ya’acov) whose named was changed to Israel. Jacob
(Ya’acov) had twelve sons who became head of the twelve
tribes of Israel. Following the reign of king Solomon
(Shlomo), the kingdom of Israel was divided into Northern
Kingdom (house of Israel) and Southern Kingdom (house
of Judah). The judgment of the Northern Kingdom (house of
Israel) as recorded by the prophet Hosea in Hosea chapter 1
was that the Northern Kingdom (house of Israel) would be
assimilated into all families of the earth in fulfillment of the
G-d of Israel’s promise to Abraham (Avraham) that his
seed would be in all families of the earth.
While
the seed of Abraham (Avraham) was prophesied by the G-d
of Israel to be in all families of the earth, not every person
and not every family of the earth will believe the "Gospel
according to Torah" that the G-d of Israel preached to Abraham
(Avraham) that through His seed all families of the earth
would "be blessed" (grafted or intermingled). Spiritually (sod/deeper
meaning), those who would believe the promise that the G-d of
Israel made to Abraham (Avraham) would become a spiritual
member of the family of the G-d of Israel by the salvation
offered from the G-d of Israel through the Jewish Messiah
(Mashiach) Yeshua/Jesus. In Galatians 3:8, 16, 29 it
is written:
"And the Scripture,
[TeNaKh/Old Testament] foreseeing
that God would justify [make righteous]
the heathen through faith
[emunah], preached before the
gospel unto Abraham, saying, In thee shall all nations
be blessed [nivrecu
/ grafted or intermingled]
… Now to Abraham and his seed were the
promises made. He saith not, And to seeds, as of many; but
as of one, And to thy seed, which is Christ
[Mashiach] … And if ye be Christ’s,
then are ye Abraham’s seed, and heirs according to the
promise."
Spiritually
(sod/deeper meaning), any person on the earth who accepts
that Yeshua/Jesus is the Jewish Messiah and repents
(teshuvah) of their sins becomes a member of the
commonwealth of Israel and grafted into the family of the G-d of
Israel. In Ephesians 2:11-13 it is written:
"Wherefore
remember, that ye being in time past Gentiles in the flesh …
That at that time ye were without Christ
[Mashiach], being aliens from the
commonwealth of Israel …
but now in Christ Jesus
[Yeshua HaMashiach] ye who
sometimes were far off are made nigh by the blood of Christ
[Mashiach]."
In
Romans 11:13, 17 it is written:
"For I speak to you
Gentiles … and thou, being a wild olive tree, wast
GRAFTED
in among them, and with them partakest of the root and
fatness of the olive tree."
When
the physical seed of Abraham (Avraham) becomes grafted or
intermingled in every family of the earth, the Bible calls this
event the "fullness of the Gentiles." In Hebrew, this
would be the "melo ha goyim." The Apostle Paul (Rav
Sha’ul) talks about the "fullness of the Gentiles/melo ha
goyim" being a mystery (sod/deeper meaning) that the
family of the G-d of Israel should understand. In Romans 11:25
it is written:
"For I would not,
brethren, that ye should be ignorant of this mystery
[sod/deeper meaning], lest ye
should be wise in your own conceits; that
blindness in part
is happened to
Israel [both the house
of Israel/Christianity and the house of Judah/Judaism],
until the fullness of the Gentiles
[melo ha goyim] be come in."
Therefore,
we can see how the grafted Northern Kingdom (house of Israel)
would be recognized today as being "Gentiles" and
Christians (followers of the Jewish Messiah [Mashiach]
Yeshua/Jesus) by the house of Judah (Judaism). Upon the
fullness of the Gentiles (melo ha goyim) (Romans 11:25),
the G-d of Israel will gather the grafted and assimilated
house of Israel (Christianity) along with the house of
Judah (Judaism) in fulfillment of the two houses being
reunited in Ezekiel (Yechezekel) 37:15-28 and allow them
to return to the land of Israel (Ezekiel [Yechezekel]
37:21-22) in the end of days during Jacob’s trouble (Jeremiah
[Yermiyahu] 30:1-7) or the birth pangs of the Messiah
(Chevlai shel Mashiach).
In
the rest of this chapter, we will learn how the Bible details
how the seed of Abraham (Avraham) would be grafted into
all families of the earth (Genesis [Bereishit] 12:3) and
how after being assimilated into all the nations of the earth
for not believing the covenant that the G-d of Israel made with
Abraham (Avraham) that the two houses of Israel would be
reunited in the end of days and return to the land of Israel.
ABRAHAM IS THE FATHER OF OUR FAITH
The
complete redemptive plan of the G-d of Israel is fulfilled
according to the covenant that the G-d of Israel made with
Abraham (Avraham). For this reason, Abraham (Avraham)
is called the father of our faith (emunah) (Romans 4:16).
Furthermore, the G-d of Israel tells His people that they are to
look unto (understand the covenant that the G-d of Israel made
with) Abraham (Avraham) our father and Sarah who bore us.
In Isaiah (Yeshayahu) 51:1-4 it is written:
"Hearken to me, ye
that follow after righteousness, ye that seek the Lord: look
unto the rock whence ye are hewn, and to the hole of the pit
where ye are digged. Look
unto Abraham your father, and unto Sarah that bare you:
for I called him alone, and blessed
him, and increased him. For the
Lord shall
comfort Zion ...
Hearken unto me, my people; and give
ear unto me, O my nation: for a law [TORAH]
shall proceed from me, and I will make
my judgment to rest for a light of the people."
In
Genesis (Bereishit) 17:1-8, the G-d of Israel
reaffirmed His covenant that He made with Abraham (Avraham)
as it is written:
"And when Abram was
ninety years old and nine, the Lord appeared to Abram, and
said unto him … I will make my covenant between me and thee,
and will multiply thee exceedingly … As for me, behold, my
covenant is with thee, and thou shalt be a father of many
nations … And I will establish my covenant between me and
thee and thy seed after thee in their generations for an
everlasting covenant,
to be a God unto thee, and to thy seed after thee. And I
will give unto thee, and to
thy seed after thee,
the land wherein thou art a stranger,
all the land of Canaan,
for an
everlasting possession;
and I will be their God."
FROM ABRAHAM TO ISAAC TO JACOB
From
Abraham (Avraham), the covenant was passed to Isaac
(Yitzchak). In Genesis (Bereishit) 26:1-4 it is
written:
"And there was a
famine in the land, beside the first famine that was in the
days of Abraham. And Isaac went unto Abimelech king of the
Philistines unto Gerar. And the Lord appeared unto him, and
said, Go not down into Egypt; dwell in the land which I
shall tell thee of: Sojourn in this land, and I will be with
thee, and will bless thee; for unto thee, and unto thy seed,
I will give all these countries, and I will perform the oath
which I sware unto Abraham thy father; And I will make thy
seed to multiply as the stars of heaven, and will give unto
thy seed all these countries; and in thy seed shall all the
nations of the earth [nivrecu]
be blessed [grafted
or intermingled]."
From
Abraham (Avraham), the covenant that the G-d of Israel
made with him was passed to Isaac (Yitzchak) and then to
Jacob (Ya’acov). In Genesis (Bereishit) 28:10,
13-14 it is written:
"And Jacob went out
from Beersheba, and went toward Haran … And, behold, the
Lord stood above it, and said, I am the Lord God of Abraham
thy father, and the God of Isaac: the land whereon thou
liest, to thee will I give it, and to thy seed; And thy seed
shall be as the dust of the earth, and thou shalt spread
abroad to the west, and to the east, and to the north, and
to the south: and in thee and in thy seed shall all the
families of the earth be
blessed [nivrecu
/ grafted or intermingled]."
Later,
the G-d of Israel reiterated His promise to Jacob (Ya’acov)
and changed his name to Israel. In Genesis (Bereishit)
35:9-12 it is written:
"And God appeared
unto Jacob again, when he came out of Padan-aram, and
blessed him. And God said unto him,
thy name is Jacob: thy name shall not
be called any more Jacob, but Israel shall be thy name:
and he called his name Israel. And God said unto him, I am
God Almighty: be fruitful and multiply; a nation and a
company of nations shall be of thee, and kings shall come
out of thy loins."
THE FULL BLESSING OF ABRAHAM WAS
GIVEN TO EPHRAIM AND MANASSEH
One
of the twelve sons of Jacob (Ya’acov) was Joseph
(Yosef). The blessing of Abraham (Avraham), Isaac
(Yitzchak) and Jacob (Ya’acov) was bestowed upon the
grandsons of Jacob, Ephraim and Manasseh. Jacob (Ya’acov)
adopts Ephraim and Manasseh and gives them the blessing of the
covenant that the G-d of Israel made with Abraham (Avraham),
Isaac (Yitzchak), and Jacob (Ya’acov) and they are
given the rights of the first born son and the fruitful
fulfillment of the G-d of Israel’s covenant with Abraham
(Avraham). In Genesis (Bereishit) 48:3-6 it is
written:
"And
Jacob said unto Joseph,
God Almighty appeared unto me at Luz
in the land of Canaan, and blessed me, And said unto me,
Behold, I will make thee fruitful, and multiply thee, and I
will make of thee a multitude of people; and will give this
land to thy seed after thee for an everlasting possession.
And now thy two sons,
Ephraim and Manasseh, which
were born unto thee in the land of Egypt before I came unto
thee into Egypt, are mine; as Reuben and Simeon,
they shall be mine.
And thy issue, which thou begettest
after them, shall be thine, and shall be called
after the name of their brethren in
their inheritance."
Reuben
and Simeon are the natural first born sons of Jacob. The double
portion blessing of the inheritance belongs to the first born
son. Not only is Jacob (Ya’acov) adopting Ephraim and
Manasseh into his family by giving them his blessing, but they
are being given the double portion blessing of the firstborn.
Jacob’s blessing upon Ephraim and Manasseh is recorded in
Genesis (Bereishit) 48:12-16, 19 as it is written:
"And Joseph brought
them out from between his knees, and he bowed himself with
his face to the earth. And Joseph took them both, Ephraim in
his right hand toward Israel’s left hand, and Manasseh in
his left hand toward Israel’s right hand, and brought them
near unto him. And Israel
stretched out his right hand,
and laid it upon
Ephraim’s head,
who was the younger, and his
left hand
upon Manasseh’s head,
guiding his hands wittingly; for
Manasseh was the firstborn. And he blessed Joseph, and said,
God, before whom my fathers Abraham and Isaac did walk, the
God which fed me all my life long unto this day, The Angel
which redeemed me from all evil,
bless the lads;
and
let my name be named on them, and the name of my fathers
Abraham and Isaac; and let
them grow into a multitude in the midst of the earth … truly
his younger brother [Ephraim]
shall be greater than he
[Manasseh], and his seed
[Ephraim] shall become a
multitude of nations
[melo ha goyim]."
EPHRAIM IS FRUITFUL
The
word Ephraim is the Strong’s word 669. The Hebrew word, Ephraim,
means "double fruit." Being exceedingly fruitful was a
promise that the G-d of Israel made to Abraham (Avraham)
concerning his seed (Genesis [Bereishit] 17:6).
In
Genesis (Bereishit) 48:19, Jacob (Ya’acov)
prophesied that Ephraim would be a "multitude of nations." In
Hebrew, a multitude of nations is "melo ha goyim." This
phrase can also be translated as "fullness of the Gentiles." The
Apostle Paul (Rav Sha’ul) referred to the "fullness of
the Gentiles/melo ha goyim" in Romans 11:25. By being a
"fullness of the Gentiles/melo ha goyim", Ephraim would
be fruitful.
In
order for this prophecy to be fulfilled, Ephraim would have to
be recognized as being "Gentiles" to the house of Judah
(Judaism) in the end of days when the two houses would be
reunited (Ezekiel [Yechezekel] 37:15-28).
As
mentioned in the first chapter of this book, there are various
"Christian" groups who teach that there are two houses of Israel
in the context of elitism (they are a special race of people)
and replacement theology (Ephraim is the "New Israel") and have
replaced the house of Judah (Judaism) in the redemptive
plan of the G-d of Israel. Because there are many misplaced
teachings which exist concerning Ephraim, let me take this
opportunity to identify the unbiblical doctrines regarding
Ephraim and the house of Israel. Ephraim is NOT the following:
- Ephraim is NOT associated with British Israelism.
- Ephraim is NOT associated with white supremacy.
- Ephraim is NOT associated with replacement theology.
As
has been expressed in explicit detail in this book, Ephraim (the
house of Israel/Christianity) has been grafted into the
olive tree of the G-d of Israel. The house of Judah
(Judaism) is the natural root of this olive tree. Therefore,
Ephraim, the (house of Israel/Christianity) has NOT
replaced or superceded the house of Judah (Judaism) but
has been grafted into the natural root of the house of Judah
(Judaism).
DELIVERANCE FROM EGYPT ON BEHALF
OF G-D’S COVENANT WITH ABRAHAM
At
mount Sinai, the covenant that the G-d of Israel made with
Abraham (Avraham) was made with the twelve tribes of
Jacob (Ya’acov), the children of Israel. In Exodus
(Shemot) 19:1, 3 it is written:
"In the third
month, when the children of Israel were gone forth out of
the land of Egypt, the same day, came they into the
wilderness of Sinai ... And Moses went up unto God, and the
Lord called unto him out of the mountain, saying, Thus shalt
thou say to the house of
Jacob, and tell the children
of Israel."
The
G-d of Israel brought the children of Israel out of Egypt
(Mitzrayim) because of the covenant that He made with
Abraham (Avraham). In Genesis (Bereishit) 15:13-14
it is written:
"And he said unto
Abram, Know of a surety that thy seed shall be a stranger in
a land that is not theirs, and shall serve them; and they
shall afflict them four hundred years; And also that nation,
whom they shall serve, will I judge: and afterward shall
they come out with great substance."
The
G-d of Israel called Moses (Moshe) because of the
covenant that He made with Abraham (Avraham). In Exodus
(Shemot) 2:23-25 it is written:
"And it came to
pass in process of time, that the king of Egypt died: and
the children of Israel sighed by reason of the bondage, and
they cried, and their cry came up unto God by reason of the
bondage. And God heard their groaning, and
God remembered his covenant with
Abraham, with Isaac, and with Jacob.
And God looked upon the children of Israel, and God had
respect unto them."
Moses
(Moshe) delivered the children of Israel from Egypt
(Mitzrayim) by the mighty hand of the G-d of Israel. After
the G-d of Israel delivered the children of Israel from Egypt
(Mitzrayim) and the rule of Pharaoh, the G-d of Israel
instructed Moses (Moshe) to take the children of Israel
to mount Sinai. In Exodus (Shemot) 3:1, 11-12 it is
written:
"Now Moses kept the
flock of Jethro his father in law, the priest of Midian: and
he led the flock to the backside of the desert, and came to
the mountain of God, even to Horeb ...And Moses said unto
God, Who am I, that I should go unto Pharaoh, and that I
should bring forth the children of Israel out of Egypt? And
he said, Certainly I will be with thee; and this shall be a
token unto thee, that I have sent thee: When thou hast
brought forth the people out of Egypt, ye shall serve God
upon this mountain."
In
Exodus (Shemot) 19:1-3, Moses (Moshe) brought the
house of Jacob (Ya’acov), the children of Israel, to
mount Sinai where the G-d of Israel confirmed the covenant that
He made with Abraham (Avraham) and entered into a
marriage contract with the seed of Abraham (Avraham).
G-D’S COVENANT WITH ABRAHAM WAS MADE WITH
ABRAHAM’S DESCENDANTS AT MOUNT SINAI
Many
members within the house of Israel (Christianity) view
the covenant that the G-d of Israel made with Abraham
(Avraham) and the marriage contract that the G-d of Israel
made with the seed of Abraham (Avraham) as two
independent events and two separate covenants. In reality, what
happened at mount Sinai was an extension of the covenant that
the G-d of Israel made with Abraham (Avraham). At mount
Sinai, the covenant that the G-d of Israel made with Abraham
(Avraham) was formally made to the seed of Abraham
(Avraham) and to his descendents forever just as the G-d of
Israel promised Abraham (Avraham) in Genesis
(Bereishit) 17:7. In Deuteronomy (Devarim) 29:14-15
it is written:
"Neither with you
only do I make this covenant and this oath; But with him
that standeth here with us this day before the Lord our God,
and also with him that is not here with us this day."
Every
generation who lives after the generation who was at mount Sinai
are to see themselves as if they were actually redeemed from
Egyptian bondage and passed through the Red Sea to mount Sinai
on their way to the Promised Land. In I Corinthians 10:1-4 it is
written:
"Moreover,
brethren, I would not that ye should be ignorant, how that
all our fathers
were under the cloud, and all
passed through the sea; And were all baptized unto Moses
in the cloud and in the sea; And did all eat the same
spiritual meat; And did all drink the same spiritual drink:
for they drank of that spiritual Rock that followed them:
and that Rock was Christ [Mashiach]."
Spiritually
(sod/deeper meaning), all those who have accepted the
Jewish Messiah (Mashiach) Yeshua/Jesus from among
the nations and who are grafted into the olive tree of the G-d
of Israel are heirs of the promise that the G-d of Israel made
with Abraham (Avraham). In Galatians 3:8, 16, 29 it is
written:
"And the Scripture,
[TeNaKh/Old Testament]
foreseeing that God would justify [make
righteous] the heathen through
faith [emunah],
preached before the gospel
unto Abraham, saying, in thee shall
all nations be blessed
[nivrecu/grafted or intermingled] …
Now to Abraham and his seed were the promises made. He saith
not, And to seeds, as of many; but as of one, And to thy
seed, which is Christ [Mashiach] …
And
if ye be Christ’s, then are ye Abraham’s seed,
and heirs according to the promise."
G-D BETROTHED HIMSELF TO ISRAEL
AT MOUNT SINAI
At
mount Sinai, the G-d of Israel betrothed Himself to the children
of Israel and entered into a marriage contract with them. In
Jeremiah (Yermiyahu) 2:1-3 it is written:
"Moreover the word
of the Lord came to me, saying, go and cry in the ears of
Jerusalem, saying, Thus
saith the Lord; I remember thee, the kindness of thy youth,
the love of thine espousals,
when thou wentest after me in the wilderness, in a land that
was not sown. Israel was holiness unto the Lord, and the
firstfruits of his increase: all that devour him shall
offend, evil shall come upon them, says the Lord."
There
are two stages to the Biblical wedding. The first stage is
betrothal and the second stage is the consummation of the
marriage. During betrothal, you are legally married to your
bride but you do not physically dwell with her.
At
mount Sinai, the G-d of Israel betrothed Himself to the seed of
Abraham (Avraham) and entered into a marriage contract
with them. This marriage contract included a "mixed
multitude" (Exodus [Shemot] 12:38) who came out of
Egypt (Mitzrayim) with the seed of Abraham (Avraham).
These "mixed multitude" of people were GRAFTED into the
natural seed of Abraham (Avraham).
In
order for a Biblical marriage to be legal, both the bride and
the groom must agree to the terms of the marriage. The terms of
the marriage are stated in a marriage document known in Hebrew
as a Ketubah. When the G-d of Israel betrothed Himself to
Israel at mount Sinai, the Ketubah (marriage contract)
was seen as being the Torah. The children of Israel accepted the
terms of the condition of the marriage by saying the words,
"I do." In Exodus (Shemot) 19:8 it is written:
"And all the people
answered together, and said, All that the Lord has spoken
we will do..."
The
terms and the conditions of the marriage including the blessing
for obedience and the curses for disobedience is stated in
Leviticus (Vayikra) 26 and Deuteronomy (Devarim)
28. In order to understand the covenant that the G-d of Israel
made with Abraham (Avraham), we need to understand the
blessings and the curses and the consequences for obedience and
disobedience in the marriage contract.
The
Biblical wedding that the G-d of Israel gave to His people will
traditionally have two witnesses. They are called the friends of
the bridegroom. One is assigned to the groom and one is assigned
to the bride. Spiritually (sod/deeper meaning), there are
two witnesses that Yeshua/Jesus is the Jewish Messiah
(Mashiach). These two witnesses are the Torah and the
Prophets. In Luke 24:44, the Jewish Messiah (Mashiach) Yeshua/Jesus
spoke to His disciples (talmidim) and stated that the
Torah, Prophets and Writings (TeNaKh) speak of Him as it
is written:
"And he said unto
them, These are the words which I spake unto you, while I
was yet with you, that all things must be fulfilled, which
were written in the law
[Torah] of Moses, and in the
prophets [Nevi’im],
and in the
Psalms, [Ketuvim]
concerning me."
When
the G-d of Israel betrothed Himself to Israel at mount Sinai,
Moses (Moshe) was seen as being one of the two witnesses
whose primary job was to escort the bride (Israel) to meet the
groom under the chuppah (wedding canopy) which was seen
as being mount Sinai. In Exodus (Shemot) 19:17, Moses
(Moshe) escorted the children of Israel to mount Sinai to be
married to the G-d of Israel under the chuppah (mount
Sinai) as it is written:
"And Moses brought
forth [escorted] the
people out of the camp to meet with God; and they stood at
the nether part of the mount."
THE FULFILLMENT OF G-D’S PROMISE TO ABRAHAM IS
CONDITIONAL UPON OBEDIENCE TO G-D AND HIS TORAH
The
G-d of Israel promised Abraham (Avraham) that his seed
would be given a land for all eternity (Genesis [Bereishit]
15:18-21, 17:7-8). In order to fulfill this promise that the G-d
of Israel made to Abraham (Avraham), it was conditional
upon the seed of Abraham (Avraham) being an obedient
people to the Torah of the G-d of Israel, keeping His
commandments and loving the G-d of Israel with all your heart,
soul, mind, and strength. In Deuteronomy (Devarim)
10:12-14 it is written:
"And now Israel,
what does the Lord thy God require
of thee, but to fear the Lord thy God, to walk in all his
ways, and to love him, and to serve the Lord thy God with
all thy heart and with all thy soul. To
keep the commandments of the Lord,
and his statutes, which I command thee
this day for thy good?"
In
Deuteronomy (Devarim) 4:5-9 it is written:
"Behold, I have
taught you statutes and judgments, even as the Lord my God
commanded me, that you should do so in the land whither you
go to possess it. Keep therefore and do them; for this is
your wisdom and your understanding in the sight of the
nations, which shall hear all these statutes, and say,
Surely this great nation is a wise and understanding people.
For what nation is there so great, who has God so nigh unto
them, as the Lord our God is in all things that we call upon
him for? And what nation is there so great, that has
statutes and judgments
SO RIGHTEOUS AS ALL THIS LAW
[TORAH], which I set before you
this day? Only take heed to thyself, and keep thy soul
diligently, lest thou forget the things which thine eyes
have seen, and lest they depart from thy heart all the days
of thy life: but teach them thy sons, and thy sons’ sons."
The
terms and the conditions of the marriage contract (ketubah)
that the G-d of Israel made with the seed of Abraham
(Avraham) can be seen in Leviticus (Vayikra) 26 and
Deuteronomy (Devarim) 28. The conditional aspect of
obedience to the Torah in order to receive these blessings can
be seen in Deuteronomy (Devarim) 28:1-2 as it is written:
"And it shall come
to pass, IF
thou shalt hearken diligently unto the
voice of the Lord thy God, to observe and to do all his
commandments which I command thee this day, that the Lord
thy God will set thee on high above all nations of the
earth: And all these blessings shall come on thee, and
overtake thee, IF
thou shalt hearken unto the voice of
the Lord thy God."
The
relationship between the G-d of Israel fulfilling the covenant
that He made with Abraham (Avraham) and his seed to give
them an eternal Promised Land based upon obedience to the Torah
of the G-d of Israel can also be seen in Leviticus (Vayikra)
26:1-12. In these scripture verses, we see the following:
IF
you walk in my statutes and keep my commandments and do them
(Leviticus [Vayikra] 26:3) ... then the G-d of Israel
will give:
- Rain in due season (Leviticus [Vayikra] 26:4)
- Peace in the land (Leviticus [Vayikra] 26:6)
- Victory over enemies (Leviticus [Vayikra] 26:7)
- Be fruitful and multiply (Leviticus [Vayikra]
26:9)
- G-d’s covenant with Abraham (Avraham) would be
established (Leviticus [Vayikra] 26:9)
- G-d would set His tabernacle among His people (Leviticus
[Vayikra] 26:11, Revelation 21:2-3)
- G-d’s family would be called my people (Leviticus
[Vayikra] 26:12, Revelation 21:2-3)
The
G-d of Israel setting His tabernacle (Mishkan) in the
midst of His people is an allusion to the establishment of the
Messianic Era (Athid Lavo) when the Jewish Messiah
(Mashiach) would live and dwell with the family of the G-d
of Israel teaching the Torah from Jerusalem (Yerushalayim)
to all the nations of the earth (Isaiah [Yeshayahu]
2:2-3).
G-D WARNS AGAINST ADOPTING
THE WAYS OF THE OTHER NATIONS
The
G-d of Israel instructed the children of Israel that when they
entered the land of Canaan that they were to totally destroy the
culture of the Canaanite people. In Deuteronomy (Devarim)
7:1-5 it is written:
"When the Lord thy
God shall bring thee into the land whither thou goest to
possess it, and has cast out many nations before thee,
the Hittites,
and
the Girgashites, and
the Amorites,
and
the Canaanites, and
the Perizzites,
and
the Hivites, and the
Jebusites, seven nations greater and mightier than thou; And
when the Lord thy God shall deliver them before thee; thou
shalt smite them, and utterly destroy them;
thou shalt make no covenant with them,
nor show mercy unto them: Neither
shalt thou make marriages with them; thy daughter thou shalt
not give unto his son, nor his daughter shalt thou take unto
thy son. For they will turn away thy son from following me,
that they may serve other gods: so will the anger of the
Lord be kindled against you, and destroy thee suddenly. But
thus shall ye deal with them; ye shall destroy their altars,
and break down their images, and cut down their groves, and
burn their graven images with fire."
In
this scripture passage, the G-d of Israel warned the seed of
Abraham (Avraham) not to mix paganism with their worship
of Him. In the previous section of this chapter, we saw that the
G-d of Israel declared that the punishment for disobeying His
Torah and not believing His covenant with Abraham (Avraham)
was dispersion into the nations of the world. However, the G-d
of Israel made a promise to Abraham’s seed in His marriage
contract (ketubah) to them that if they would repent
(teshuvah) after they had been scattered into the nations of
the earth that He would redeem His people and bring them back to
the Promised Land and fulfill the promise that He made with
Abraham (Avraham). In Deuteronomy (Devarim) 30:1-5
it is written:
"And it shall come
to pass, when all these things are come upon thee, the
blessing and the curse, which I have set before thee, and
thou shalt call them to mind among all the nations whither
the Lord thy God has driven thee, And shalt return unto the
Lord thy God, and shalt obey his voice according to all that
I command thee this day, thou and thy children with all
thine heart, and with all thy soul; That then the Lord thy
God will turn thy captivity, and have compassion upon thee,
and will return and gather
thee from all the nations,
whither the Lord thy God has scattered thee. If any of thine
be driven out unto the outmost parts of heaven, from thence
will the Lord thy God gather thee, and from thence will he
fetch thee: And the Lord thy God will
bring thee into the land which your
fathers possessed, and thou
shalt possess it; and he will do thee good, and multiply
thee above your fathers."
The
fulfillment of this promise is the restoration of the two houses
of Israel (house of Israel/Christianity and the house
of Judah/Judaism) as prophesied in Ezekiel (Yechezekel)
37:15-28.
THE CHILDREN OF ISRAEL ARE UNFAITHFUL TO THEIR
MARRIAGE CONTRACT
While
in the land of Canaan, the seed of Abraham (Avraham)
forsook their marriage contract (obedience to the Torah) and the
covenant that the G-d of Israel made with Abraham (Avraham).
They served the gods of the Canaanite nations (Judges
[Shoftim] 2:12) and intermarried with their people (Judges
[Shoftim] 3:5-6). Because of these sins, the seed of
Abraham (Avraham) did not conquer all of the land of
Canaan that the G-d of Israel promised Abraham (Avraham)
(Genesis [Bereishit] 17:7-8. Therefore, the fullness of
the promise that the G-d of Israel made Abraham [Avraham]
remained unfulfilled.
Nevertheless,
when the seed of Abraham (Avraham) repented (teshuvah)
to the G-d of Israel for their sins, the G-d of Israel raised up
Judges who would deliver the seed of Abraham (Avraham)
from their enemies. However, when the Judge died, the seed of
Abraham (Avraham) returned to their ways of sin and
disobedience to the Torah of the G-d of Israel (Judges
[Shoftim] 2:11-21).
One
of the gods that the seed of Abraham (Avraham) served in
Canaan was Ashtaroth (Judges [Shoftim] 2:13).
Ashtaroth was the goddess of sex and fertility. The house of
Israel (Christianity) "Christianized" the original pagan
worship of Ashtaroth during the days of the Roman Empire and has
named this holiday Easter. The custom of Easter eggs and rabbits
is associated with the worship of Ashtaroth and the fertility of
the earth.
An
overview of the seed of Abraham’s sin during the time of the
Judges and the G-d of Israel’s judgment upon His people for not
being faithful to their marriage contract (obedience to the
Torah) is recorded in Judges (Shoftim) 2:11-21 as
it is written:
"And
the children of Israel
did evil in the sight of the Lord, and
served Baalim:
And they forsook the Lord God of their
fathers, which brought them out of the land of Egypt, and
followed other gods,
of the gods of the people that were round about them, and
bowed themselves unto them, and provoked the Lord to anger.
And they forsook the Lord, and
served Baal and Ashtaroth.
And the anger of the Lord was hot
against Israel, and he delivered them into the hands of the
spoilers that spoiled them, and he sold them into the hands
of their enemies round about, so that they could not any
longer stand before their enemies. Whithersoever they went
out, the hand of the Lord was against them for evil, as the
Lord had said, and as the Lord had sworn unto them: and they
were greatly distressed. Nevertheless the Lord raised up
judges, which delivered them out of the hand of those that
spoiled them. And yet they would not hearken unto their
judges, but they went a whoring after other gods, and bowed
themselves unto them: they turned quickly out of the way
which their fathers walked in, obeying the commandments of
the Lord; but they did not so. And when
the Lord raised them up judges,
then the Lord was with the judge, and delivered them out of
the hand of their enemies all the days of the judge: for it
repented the Lord because
of their groanings by reason of them that oppressed them and
vexed them. And it came to
pass, when the judge was
dead, that they returned,
and corrupted themselves
more than their fathers, in
following other gods to serve them, and to bow down unto
them; they ceased not from their own doings, nor from their
stubborn way. And the anger
of the Lord was hot against Israel;
and he said, Because that this people hath
transgressed my covenant
which I commanded their fathers, and
have not hearkened unto my voice;
I also will not henceforth drive out
any from before them of the nations which Joshua left
when he died."
ISRAEL DESIRES A KING
Following
the period of the Judges, the seed of Abraham (Avraham)
began to cry out for a king. Rather than allowing the G-d of
Israel to be their King and to be a separate people from the
nations who lived around them, the seed of Abraham (Avraham)
wanted to have their own king. In I Samuel (Sh’muel) 8:1,
3-10 it is written:
"And it came to
pass, when Samuel was old, that he made his sons judges over
Israel ... And his sons walked not in his ways, but turned
aside after lucre, and took bribes and perverted judgment.
Then all the elders of
Israel gathered themselves together, and came to Samuel
unto Ramah, And said unto him, Behold,
thou art old, and thy sons walk not in thy ways: now make us
a king to judge us like all the other nations. But the thing
displeased Samuel, when they said,
Give us a king to judge us.
And Samuel prayed unto the Lord. And
the Lord said unto Samuel,
Hearken unto the voice of the people
in all that they say unto thee: for they have not rejected
thee, but they have
rejected me, that I should
not reign over them. According to all the works which they
have done since the day that I brought them up out of Egypt
even unto this day, wherewith they have forsaken me, and
served other gods, so do they also unto thee. Now therefore
hearken unto their voice: howbeit yet protest solemnly unto
them, and show them the manner of the king that shall reign
over them. And Samuel told all the words of the Lord unto
the people that asked of him a king."
The
G-d of Israel warned the seed of Abraham (Avraham) that
if they chose a king to rule over them that the king would treat
them with hardship. Furthermore, the G-d of Israel warned the
seed of Abraham (Avraham) that when they would cry out to
Him because of the burden placed upon them by their king that He
would not listen and answer their prayers. Nevertheless, the
seed of Abraham (Avraham) desired and asked for a king so
that they could be like all the other nations. Therefore, the
G-d of Israel was upset with His people because they wanted a
king and rejected Him as their King. In I Samuel (Sh’muel)
8:18-20 it is written:
"And
ye shall cry out
in that day
because of your king
which ye shall have chosen you; and
the Lord will not hear you
in that day. Nevertheless the people refused to obey the
voice of Samuel; and they said, Nay, but we will have a king
over us; That we also may be like all the nations; and that
our king may judge us, and go out before us, and fight our
battles."
Saul
becomes the first king of Israel (I Samuel [Sh’muel] 10.
After the reign of Saul, David became the next king of Israel (I
Samuel [Sh’muel] 16:1-13).
WHY DID G-D EXTEND MERCY
TO THE SEED OF DAVID?
The
G-d of Israel extended His mercy to the seed of David on behalf
of the covenant that He made with Abraham (Avraham) and
on behalf of the Torah that was given to the seed of Abraham
(Avraham) at mount Sinai. Even though the seed of Abraham
(Avraham) was unfaithful to their marriage contract
(obedience to the Torah) and broke it, the G-d of Israel
promised that His mercy would be extended to the seed of David.
This was done so that the covenant that the G-d of Israel made
with Abraham (Avraham) would be fulfilled through the
redemptive work of the Jewish Messiah (Mashiach)
Yeshua/Jesus who would be born of the seed of David. In
Psalm (Tehillim) 89:20, 24, 28-36 it is written:
"I have found
David my servant;
with my holy oil have I anointed him
... But my faithfulness and
my mercy shall be with him:
and in my name shall his horn be exalted ...
My mercy will I keep for him
forevermore, and my covenant
shall stand fast with him. His seed also will I make to
endure forever, and his throne as the days of heaven.
If his children forsake my law
[TORAH], and walk not in my
judgments; If they break my statutes, and keep not my
commandments; Then will I visit their transgression with the
rod, and their iniquity with stripes.
Nevertheless my lovingkindness will I
not utterly take from him,
nor suffer my faithfulness to fail. My covenant will I not
break, nor alter the thing that is gone out of my lips. Once
have I sworn by my holiness that I will not lie unto David.
His seed shall endure forever,
and his throne as the sun before me."
David
reminded the seed of Abraham (Avraham) to ALWAYS remember
the covenant that the G-d of Israel made with Abraham (Avraham).
In I Chronicles 16:13-18 it is written:
"O ye seed of
Israel his servant, ye children of Jacob, his chosen ones.
He is the Lord our God; his judgments are in all the earth.
Be ye mindful always of his
covenant; the word which he
commanded to a thousand generations; Even of the
covenant which he
made with Abraham,
and of his oath unto Isaac; And has confirmed the same to
Jacob for a law, and to Israel for an
EVERLASTING covenant,
Saying, Unto thee will I give the land
of Canaan, the lot of your inheritance."
Therefore,
the G-d of Israel extended His mercy to the seed of David so
that He could fulfill the covenant that He made with Abraham
(Avraham) through the redemptive work of the Jewish Messiah
(Mashiach) Yeshua/Jesus who was born of the seed
of David. (Hebrews 7:14, Revelation 5:5)
THE REIGN OF SOLOMON
Following
the reign of David, Solomon (Shlomo) was made king over
Israel. Solomon (Shlomo) is widely believed to be one of
the wisest persons who ever lived. Solomon (Shlomo) wrote
the wisdom of the Proverbs (Mishlei). Why was Solomon so
wise? The wisdom and understanding that the G-d of Israel gave
to rule the seed of Abraham (Avraham) through Solomon
(Shlomo) was knowledge of how to rule them according to the
Torah and keeping the commandments of the G-d of Israel.
The
G-d of Israel appeared to Solomon (Shlomo) in a dream and
asked Solomon (Shlomo) what He should give him. Solomon
(Shlomo) responded by asking the G-d of Israel for wisdom
to discern between good and bad (how to keep the Torah). In I
Kings (Melachim) 3:9-12, 14 it is written:
"Give therefore
thy servant an understanding heart to judge thy people,
that I may discern between good and
bad: for who is able to judge this thy so great a people?
And the speech pleased the
Lord, that Solomon had asked this thing.
And God said unto him, Because thou
hast asked this thing, and hast not asked for thyself long
life; neither have not asked riches for thyself, nor hast
asked the life of your enemies; but hast asked for yourself
understanding to discern judgment; Behold, I have done
according to thy words: lo, I have given you a wise and an
understanding heart; so that there was none like thee before
thee, neither after thee shall any arise like unto thee ...
And if thou will walk in my ways, to keep my statutes and my
commandments, as thy father David did walk, then I will
lengthen thy days."
During
the reign of Solomon (Shlomo), the seed of Abraham
(Avraham) enjoyed the greatest land area of its borders. The
reign of Solomon (Shlomo) is a prophetic picture of the
peace (shalom) that the nation of Israel will enjoy
during the Messianic Age (Athid Lavo) when the Jewish
Messiah (Mashiach) Yeshua/Jesus will be teaching
the Torah to the nations from Jerusalem (Yerushalayim)
(Isaiah [Yeshayahu] 2:2-3).
SOLOMON’S KINGDOM IS DIVIDED
The
G-d of Israel told Solomon (Shlomo) to keep His Torah,
commandments and statutes. Failing to do so and following after
other gods would result in the G-d of Israel dispersing the seed
of Abraham (Avraham) into all the nations of the earth.
In I Kings (Melachim) 9:1-9 it is written:
"And it came to
pass, when Solomon had finished the building of the house of
the Lord, and the king’s house, and all Solomon’s desire
which he was pleased to do, That the
Lord appeared to Solomon
the second time, as he had appeared unto him at Gibeon. And
the Lord said unto him ... if you will walk before me, as
David thy father walked, in integrity of heart, and in
uprightness, to do according to all that I have commanded
thee, and will keep my statutes and my judgments: Then I
will establish the throne of thy kingdom upon Israel
forever, as I promised to David thy father, saying, There
shall not fail thee a man upon the throne of Israel.
But if ye shall at all turn from
following me, ye or your children, and will not keep my
commandments and my statutes
which I have set before you, but go and serve other gods,
and worship them: Then will I cut off Israel out of the land
which I have given them; and this house, which I have
hallowed for my name, will
I cast out of my sight; and Israel shall be a proverb and a
byword among all people: [being scattered
among the nations — Deuteronomy 28:37]
And at this house, which is high,
every one that passes by it shall be astonished, and shall
hiss; and they shall say, Why hath the Lord done thus unto
this land, and to this house? And they shall answer,
Because they forsook the Lord
their God, who brought forth
their fathers out of the land of Egypt, and have taken hold
upon other gods, and have worshiped them, and served them:
therefore has the Lord brought upon them all this evil."
Solomon
(Shlomo) disobeyed the G-d of Israel and His Torah by
marrying the women of the nations who dwelt in the land of
Canaan. The G-d of Israel warned His people in the Torah not to
marry the women of the nations who dwelt in Canaan (Deuteronomy
[Devarim] 7:1-4).
Because
the G-d of Israel appeared to Solomon (Shlomo) twice and
instructed him not to marry foreign women, the G-d of Israel
became angry at Solomon (Shlomo) for his disobedience and
told him that his kingdom would be divided. In I Kings
(Melachim) 11:9-13 it is written:
"And
the Lord was angry with Solomon,
because his heart was turned from the
Lord God of Israel, which had appeared unto him twice, And
had commanded him concerning this thing, that he should not
go after other gods: but he kept not that which the Lord
commanded. Wherefore the Lord said unto Solomon, Forasmuch
as this is done of thee, and
thou hast not kept my covenant
and my statutes, which I have
commanded thee, I will
surely rend the kingdom from thee,
and will give it to your servant.
Notwithstanding in thy days I will not do it for David thy
father’s sake: but I will rend it out of the hand of thy
son. Howbeit I will not rend away all the kingdom; but will
give one tribe to thy son for David my servant’s sake, and
for Jerusalem’s sake which I have chosen."
Solomon’s
kingdom was divided into Northern Kingdom and Southern Kingdom.
The Northern Kingdom was called the house of Israel. The
Northern Kingdom is a prophetic type of future Christianity. The
Southern Kingdom was called the house of Judah. The
Southern Kingdom is a prophetic type of future Judaism.
THE NORTHERN KINGDOM OF ISRAEL
Following
the death of Solomon (Shlomo), his kingdom was divided.
Jeroboam, an Ephrathite became the ruler of the Northern Kingdom
of Israel. Rehoboam became the ruler of the Southern Kingdom of
Israel. Concerning the selection of Jeroboam as king of the
Northern Kingdom, in I Kings (Melachim) 11:30-38 it is
written:
"And
Ahijah
caught the new garment that was on him, and rent it in
twelve pieces: And he said
to Jeroboam, Take thee ten pieces:
for thus
says the Lord, the God of Israel,
Behold, I will rend the kingdom out of
the hand of Solomon, and will
give ten tribes to thee:
(But he shall have one tribe for my servant David’s sake,
and for Jerusalem sake, the city which I have chosen out of
all the tribes of Israel:)
Because that they have forsaken me, and have worshiped
Ashtoreth the goddess of the Zidonians, Chemosh the god of
the Moabites, and Milcom the god of the children of Ammon,
and have not walked in my ways,
to do that which is right in mine eyes, and to keep my
statutes and my judgments, as did David his father. Howbeit
I will not take the whole kingdom out of his hand: but I
will make him prince all the days of his life for David my
servant’s sake, whom I chose, because he kept my
commandments and my statutes: But I will take the kingdom
out of his son’s hand, and will give it unto thee, even ten
tribes. And unto his son will I give one tribe, that David
my servant may have a light always before me in Jerusalem,
the city which I have chosen me to put my name there. And I
will take thee, and thou shalt reign according to all that
thy soul desires, and shall be king over Israel. And it
shall be, if thou wilt hearken unto all that I command thee,
and wilt walk in my ways, and do that is right in my sight,
to keep my statutes and my commandments, as David my servant
did, that I will be with thee, and build thee a sure house,
as I built for David, and will give Israel unto thee."
THE GOLDEN CALF SYSTEM OF WORSHIP
The
Northern Kingdom of Israel practiced the "golden calf" system of
worship of the G-d of Israel. This is mixing paganism with the
true worship of the G-d of Israel and calling this mixed worship
the true worship of the G-d of Israel. The "golden calf" system
of worship of the G-d of Israel is first mentioned in Exodus
(Shemot) 32. In Exodus (Shemot) 32:3-6 it is written:
"And all the people
broke off the golden earrings which were in their ears, and
brought them unto Aaron. And he received them at their hand,
and fashioned it with a graving tool, after he had made it
a molten calf:
and they said,
these be thy gods, O Israel,
which brought thee up out of the land
of Egypt. And when Aaron saw it, he built an altar before
it; and Aaron made proclamation, and said,
tomorrow is a feast to the Lord.
And they rose up early on the morrow, and offered burnt
offerings, and brought peace offerings; and the people sat
down to eat and to drink, and rose up to play."
The
Northern Kingdom, Ephraim, the house of Joseph, under the
leadership of Jeroboam instituted a "golden calf" system of
worship of the G-d of Israel. In I Kings (Melachim)
12:28-30 it is written:
"Whereupon the king
took counsel, and made two
calves of gold, and said
unto them, It is too much for you to go up to Jerusalem:
behold thy gods, O Israel,
which brought thee up out of the land
of Egypt. And he set the
one in Bethel, and
the other
put he in Dan.
And this thing became a sin: for the people went to worship
before the one, even unto Dan."
Bethel
in Hebrew means, "House of God." Dan comes from the
Hebrew word, Din, which means, "Judgment."
Spiritually (sod/deeper meaning), this is prophetic that
the people called the system of worship, "The House of God"
but the G-d of Israel viewed the system of worship as
"Judgment."
JEROBOAM’S FALSE SYSTEM OF WORSHIP
Jeroboam
instituted a "golden calf" system of worship that mixed paganism
with the worship of the G-d of Israel and called that system of
worship, the true worship of the G-d of Israel. In doing this,
the Northern Kingdom is prophetic of historical Christianity.
The
Jewish Messiah (Mashiach) Yeshua/Jesus and his disciples
(talmidim) were Torah observant Jews. The original
followers of the Jewish Messiah (Mashiach) Yeshua/Jesus
was considered a sect of Judaism (Acts 28:22-23) and kept the
Sabbath (Shabbat) and Biblical Festivals found in
Leviticus (Vayikra) 23 and worshiped in the Jewish
synagogue. Later, the followers in Yeshua/Jesus as the
Jewish Messiah (Mashiach) were called Christians at
Antioch (Acts 11:26).
When
Christianity spread into the Western world and more and more
non-Jews and less and less Jews became believers in Yeshua/Jesus
as the Jewish Messiah (Mashiach), Christianity through
the influence of the Roman Catholic church began to mix paganism
(mostly the Mythraic religion of the Roman Empire which has its
roots in ancient Babylon) with Biblical faith in the G-d of
Israel. The modern day house of Israel (Christianity) is
still influenced and still practices this mixture of paganism
and the true worship of the G-d of Israel through the
celebration of Christmas and Easter (rather than the Biblical
holidays of Leviticus 23) and Sunday worship (rather than on the
Biblical Sabbath from Friday sundown to Saturday sundown).
The
predominant religion in the Roman Empire prior to the adoption
of Christianity was Mythraism. Mythraism was focused on the
worship of the sun god. The worship day of the sun god was Sun
Day. The birthday of the sun god was December 25. Through the
influence of the Roman Catholic church, the Biblical Sabbath was
replaced with Sun Day. Rather than worshipping the birthday of
the sun god on December 25, the birthday of the Jewish Messiah (Mashiach)
Yeshua/Jesus began to be celebrated on December 25.
The
origin of Easter was a pagan practice of celebrating the rebirth
of the fertility of the earth in the spring of the year.
Historically, Easter was the worship of the sex goddess Ishtar.
In the Bible, Ishtar is called, Ashtaroth. The G-d of Israel
condemned the seed of Abraham (Avraham) for worshiping
the sex goddess Ashtaroth (I Kings 11:5, 33, II Kings 23:13).
While the modern day house of Israel (Christianity) does
not literally worship the sun god or the goddess of sex and
fertility, it still practices the customs of this system of
worship. However, all of these customs have been "Christianized"
in their meaning and understanding by the adversary (HaSatan)
to disguise the original practices and customs behind this
system of worship.
G-D’S JUDGMENT UPON HIS PEOPLE
FOR FORSAKING HIS TORAH
When
the G-d of Israel betrothed Himself to the seed of Abraham
(Avraham) at mount Sinai (Jeremiah [Yermiyahu]
2:1-3), He entered into a marriage contract with them. The terms
and conditions of a Biblical marriage contract are specified in
a written document called a Ketubah. Spiritually (sod/deeper
meaning), the Torah is the marriage contract between the G-d of
Israel and the seed of Abraham (Avraham). The terms and
conditions for breaking the marriage contract are given in
Leviticus (Vayikra) 26 and Deuteronomy (Devarim)
28. One of the harshest judgments for breaking the marriage
contract (obedience to the Torah) is dispersion into the nations
of the world. In Deuteronomy (Devarim) 28:15, 36-37 it is
written:
"But it shall come
to pass, if thou wilt not
hearken unto the voice of the
Lord thy God, to observe to do all his commandments and
his statutes which I command thee this day; that all
these curses shall come
upon thee, and overtake thee ... The
Lord shall bring thee, and thy king thou shalt set over
thee, unto a nation which neither thou nor thy fathers have
known; and there shalt thou serve other gods, wood and
stone. And thou shalt
become an astonishment, a proverb, and a byword, among all
the nations whither the Lord
shall lead thee."
Because
of disobedience to the marriage contract (obedience to Torah) at
mount Sinai, the G-d of Israel’s judgment came upon both the
Northern and Southern Kingdoms of Israel. Initially, the
Northern Kingdom of Israel was taken captive into Assyria and
the Southern Kingdom of Israel was taken captive into Babylon.
Eventually, the Northern Kingdom and the Southern Kingdom were
taken into worldwide captivity. The Northern Kingdom of Israel
went into worldwide captivity through assimilation into Gentile
culture and eventually settled in all the nations of the world.
The Southern Kingdom of Israel was taken into worldwide
captivity following the destruction of the Temple (Beit
HaMikdash) in 70 C.E. (Common Era) but have kept their
Jewish identity and allegiance to the Torah of the G-d of Israel
during this time.
