PARASHAT TETZAVEH - PAKAIAN?

PARASHAT TETZAVEH - PAKAIAN?
Andre Widodo
© ORI

Shalom chaverim,

Shemot (Keluaran) 28:2

וְעָשִׂ֥יתָ בִגְדֵי־קֹ֖דֶשׁ לְאַהֲרֹ֣ן אָחִ֑יךָ לְכָב֖וֹד וּלְתִפְאָֽרֶת

Haruslah engkau membuat pakaian kudus bagi Harun, abangmu, sebagai perhiasan kemuliaan.

Shemot (Keluaran) 28:3

וְאַתָּ֗ה תְּדַבֵּר֙ אֶל־כָּל־חַכְמֵי־לֵ֔ב אֲשֶׁ֥ר מִלֵּאתִ֖יו ר֣וּחַ חָכְמָ֑ה וְעָשׂ֞וּ אֶת־בִּגְדֵ֧י אַהֲרֹ֛ן לְקַדְּשׁ֖וֹ לְכַהֲנוֹ־לִֽי

Haruslah engkau mengatakan kepada semua orang yang ahli, yang telah Kupenuhi dengan roh keahlian, membuat pakaian Harun, untuk menguduskan dia, supaya dipegangnya jabatan imam bagi-Ku.

Mari kita perhatikan kata לְכָב֖וֹד וּלְתִפְאָֽרֶת di Shemot (Keluaran) 28:2. 

Kata לְכָב֖וֹד וּלְתִפְאָֽרֶת ini sebenarnya lebih tepat diterjemahkan sebagai untuk kemuliaan dan untuk kemegahan. 

Yeshua di Hitgalut (Wahyu) 16:15 mengatakan:

Hitgalut (Wahyu) 16:15
הִנְנִי בָא כְּגַנָּב אַשְׁרֵי הָאִישׁ הַנֵּעוֹר וְאֶת־בְּגָדָיו הוּא נֹצֵר לְבִלְתִּי יֵלֵךְ עָרֹם וְרָאוּ אֶת־עֶרְוָתוֹ׃
"Lihatlah, Aku datang seperti pencuri. Berbahagialah dia, yang berjaga-jaga dan yang memperhatikan pakaiannya, supaya ia jangan berjalan dengan telanjang dan jangan kelihatan kemaluannya."

Apa maksud Yeshua dengan mengatakan "memperhatikan pakaiannya..."? Apakah Yeshua berbicara tentang pakaian secara literal? Harus pakai baju putih? Atau apakah ada makna tersembunyi dari perkataan Yeshua di atas?

Di lain pihak, seorang raja yang paling bijaksana di dunia yang pernah hidup, raja Shlomo, pernah mengatakan:

Kohelet (Pengkhotbah) 9:8
בְּכָל־עֵ֕ת יִהְי֥וּ בְגָדֶ֖יךָ לְבָנִ֑ים וְשֶׁ֖מֶן עַל־רֹאשְׁךָ֥ אַל־יֶחְסָֽר
Biarlah selalu putih pakaianmu dan jangan tidak ada minyak di atas kepalamu.

Apakah artinya ini?

Kemudian kita lihat di awal Penciptaan bahwa manusia diciptakan telanjang tanpa pakaian dan mereka tidak merasa malu.

Bereshit (Kejadian) 2:25
 וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ
Mereka keduanya telanjang, manusia dan isterinya itu, tetapi mereka tidak merasa malu.

Mengapa merdeka tidak merasa malu, walaupun mereka telanjang? Lalu mengapa setelah mereka berdosa tiba-tiba mereka merasa malu karena mereka telanjang? Apa yang terjadi di sini?

Bereshit (Kejadian) 3:10
וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא
Ia menjawab: "Ketika aku mendengar, bahwa Engkau ada dalam taman ini, aku menjadi takut, karena aku telanjang; sebab itu aku bersembunyi."

Kemudian di Bereshit (Kejadian) 3:21 kita menemukan:

Bereshit (Kejadian) 3:21
וַיַּעַשׂ֩ יְהוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם
Dan ADONAI Elohim membuat pakaian dari kulit binatang untuk manusia dan untuk isterinya itu, lalu mengenakannya kepada mereka.

Kata Ibrani וַיַּלְבִּשֵֽׁם ini tanya ditemukan di Vayikra (Imamat) 8:13 yaitu saat pelantikan Imam Besar.

Vayikra (Imamat) 8:13
וַיַּקְרֵ֨ב מֹשֶׁ֜ה אֶת־בְּנֵ֣י אַהֲרֹ֗ן וַיַּלְבִּשֵׁ֤ם כֻּתֳּנֹת֙ וַיַּחְגֹּ֤ר אֹתָם֙ אַבְנֵ֔ט וַיַּחֲבֹ֥שׁ לָהֶ֖ם מִגְבָּע֑וֹת כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה
Moshe menyuruh anak-anak Aharon mendekat, lalu dikenakannyalah kemeja kepada mereka, diikatkannya ikat pinggang dan dililitkannya destar, seperti yang diperintahkan ADONAI kepada Moshe.

Apa artinya?

Baal HaTurim menjelaskan bahwa sama seperti Imam Besar Aharon dikenakan pakaian Imam Besakian juga Adam, saat sebelum berdosa Adam mengenakan pakaian spiritual Imam Besar.

Perhatikan kata kulit di Bereshit (Kejadian) 3:21 yaitu ע֖וֹר OHR. Kata ini memiliki bunny yang sama dengan kata אור OHR yaitu terang.  

Zohar parashat Bereshit 36b menjelaskan bahwa seperti kulit adalah pakaian untuk tubuh manusia, demikian juga terang HaShem adalah pakaian untuk jiwa kita.

Itulah sebabnya Yeshua mengatakan agar kita selalu tetap menjaga pakaian untuk jiwa kita, agar tetap putih (seperti raja Shlomo katakan).

PURIM - ESTHER 9:27

https://www.biblegateway.com/passage/?search=esther+9%3A26-27&version=OJB

Esther 9:26-27

26 Wherefore they called these days (yamim) PURIM [פורים] after the shem (name) of the PUR [פור]. Therefore for all the words of this iggeret (letter), and of that which they had seen concerning this matter, and which had happened unto them,

27 The Yehudi (the Jews) established, and took upon them, and upon their zero (seed), and upon all such as JOINED THEMSELVES UNTO THEM [ועל כל-הנלוים עליהם], so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time shank v’shanah (every year);

What does the word "JOINED THEMSELVES UNTO THEM [ועל כל-הנלוים עליהם]" mean?

Rashi says:
"These were the proselytes who were destined to convert."

CAN THE DEATH OF A TZADDIK BRING ATONEMENT?

CAN THE DEATH OF A TZADDIK BRING ATONEMENT?
Andre Widodo
© ORI

Shalom,

Can the death of a tzaddik (righteous person) bring atonement? Can the death of Yeshua MiNatzeret bring atonement?

What does chazal (Sages) say?

INDONESIAN:
Dapatkah kematian seorang tzaddik memberikan pendamaian dengan HaShem? Dapatkah kematian Yeshua dari Natzeret, seorang tzaddik, membawa pendamaian dengan HaShem?

Apa kata chazal (Sages) tentang hal ini?

Talmud Bavli, Mo'ed Katan 28a
"Said R' Ammi, 'Wherefore is the account of Miriam's death
placed next to the [laws of the] red heifer? To inform you that even as the red heifer afforded atonement [by the ritual use of its ashes],
so does the death of tie righteous afford atonement [for the living they have left behind].'

R' Eleazar said, 'Wherefore is [the account of] Aharon's death closely followed by [the account of the disposal of] the priestly vestments? [To inform you] that just as the priest's vestments were
[means] to effect atonement, so is the death of the righteous [conducive to procuring] atonement.'"

PARASHAT VAYIKRA - DOES SIZE MATTER?

Parashat VAYIKRA - Does size matter?

Andre Widodo

© ORI

Shalom,

"Why is the word VAYIKRa written with a little א alef in Leviticus 1:1?"

Chazal explained that this text shows Moshe's humility (ענוה anavah) that Moshe waited for HaShem to call him into the Tent of Meeting (אהל מועד ohel mo'ed), although G-d had previously granted him full access to His Shechinah.

The first man, אדם Adam, was 'the handiwork of G‑d,' and G‑d attested that his wisdom was greater than that of the angels. Adam was aware of his own greatness, and this awareness caused him to overestimate himself and led to his downfall in to the sin of the Tree of Knowledge.

Moshe, who possessed a soul deriving from chochmah of atzilut (the highest manifestation of the divine wisdom), was also aware of his own greatness. But this did not lead him toward self-elevation. On the contrary, it evoked in him a broken and anguished heart, and made him extremely humble in his own eyes, thinking to himself that if someone else had been blessed with the gifts with which he, Moshe, had been blessed, that other person would surely have achieved far more than himself. Thus G‑d testifies in the Torah, Bamidbar (Numbers)12:3 that 'Moshe was the most humble man upon the face of the earth.'

In the letters of the Torah, there are three sizes of Hebrew letter: intermediate letters, oversized letters, and miniature letters. As a rule, the Torah is written with intermediate letters, signifying that a person should strive for the level of "the intermediate man." Adam's name is spelled with an oversize alef, in Divrei HaYamim Alef (1Chronicles) 1:1, because his self-elevation led him to his downfall. On the other hand, Moshe, through his sense of insufficiency, attained the highest level of humility, expressed by the miniature א alef of the word VAYIKRa.

HOW THE RABBIS IN JUDAISM IDENTIFY THE MESSIAH

HOW THE RABBIS IN JUDAISM IDENTIFY THE MESSIAH

Andre Widodo

© ORI

Shalom, 

Talmud Bavli, Sanhedrin 98b

R. Johanan said: For the sake of the Messiah. What is his [the Messiah's] name? — The School of R. Shila said: His name is SHILOH שילה, for it is written, until Shiloh come.[GEN 49:10]  

Bereshit (Genesis) 49:10

The scepter will not pass from Y’hudah, nor the ruler’s staff from between his legs, until SHILOH שילה comes to whom [obedience] belongs; and it is SHILOH שילה whom the peoples will obey.

The School of R. Yannai said: His name is YINNON ינון, for it is written, His name shall endure for ever:[Psa 72:17]  e'er the sun was, his name is YINNON ינון.  

Tehillim (Psalms) 72:17

May his name endure forever, his name, YINNON ינון, as long as the sun. May people bless themselves in him, may all nations call him happy.

The School of R. Chaninah maintained: His name is CHANINAH חנינה, as it is written, Where I will not give you Channah.[Jer 16:13]  

Yirmeyahu (Jeremiah) 16:13

Therefore will I cast you out of ha’aretz hazot into ha’aretz that ye know not, neither ye nor avoteichem; and there shall ye serve elohim acherim yomam valailah; for I will not show you [plural] CHANINAH חנינה (FAVOUR).

Others say: His name is MENACHEM מנחם the son of Hezekiah, for it is written, Because MENACHEM מנחם ['THE COMFORTER'], that would relieve my soul, is far.[Lam 1:16]  

Ekhah (Lamentation) 1:16

For these things I weep; mine eye, mine eye runneth down with mayim, because the MENACHEM מנחם (COMFORTER) that should refresh my nefesh is far from me; my children are desolate, because the enemy hath prevailed.

The Rabbis said: His name is 'THE LEPER SCHOLAR,' as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of G-d, and afflicted.[Isa 53:4]

Yeshayahu (Isaiah) 53:4

Surely he hath borne our sufferings, and nasah (carried [Vayikra 16:22; Yeshayah 53:12)] our sorrows; yet we did esteem him stricken, [i.e., like A LEPER IS STRICKEN] smitten of G-d, and afflicted [see verse 8 below].

SHILOH שילה

YINNON ינון

MENACHEM מנחם

CHANINAH חנינה

Take all the first Hebrew letters above from the Rabbis, then we find the word MASHIACH משיח. 

We identify Yeshayahu (Isaiah) 53:4 is talking about MASHIACH משיח. 

INDONESIANS:

Talmud Bavli, Sanhedrin 98b

R. Yochanan mengatakan: Demi Mesias. Siapa namanya [Mesias]? - Sekolah R. Shila mengatakan: Namanya SHILOH שילה, sebab ada tertulis, sampai Shiloh datang [KEJ 49:10].

Bereshit (Kejadian) 49:10

Tongkat kerajaan tidak akan beranjak dari Yehudah ataupun lambang pemerintahan dari antara kakinya, sampai dia [SHILOH שילה] datang yang berhak atasnya, maka kepadanya [SHILOH שילה ] akan takluk bangsa-bangsa.

Sekolah R. Yannai mengatakan: Namanya YINNON ינון, sebab ada tertulis, nama-Nya akan bertahan selama-lamanya: [MZM 72:17] selama ada matahari, namanya adalah YINNON ינון.

Tehillim (Mazmur) 72:17

Biarlah namanya tetap selama-lamanya, kiranya namanya [YINNON ינון] semakin dikenal selama ada matahari. Kiranya segala bangsa saling memberkati dengan namanya [YINNON ינון], dan menyebut dia berbahagia.

Sekolah R. Chaninah mengatakan: Nama-Nya adalah CHANINAH חנינה, seperti ada tertulis, "Aku tidak akan memberikan CHANINAH [YER 16:13]."

Yirmeyahu (Yeremia) 16:13

Maka Aku akan melemparkan kamu dari negeri ini ke negeri yang tidak dikenal oleh kamu ataupun oleh nenek moyangmu. Di sana kamu akan beribadah kepada illah lain siang malam, sebab Aku tidak akan menaruh BELAS KASIHAN [CHANINAH חנינה] lagi kepadamu.

Yang lain mengatakan: Namanya MENACHEM מנחם bin Hizkia, sebab ada tertulis, "Karena MENACHEM מנחם [ 'PENGHIBUR'], Dia yang menyegarkan jiwaku, jauh [RAT 1:16].

Ekhah (Ratapan) 1:16

Karena inilah aku menangis, mataku mencucurkan air; karena jauh dari padaku PENGHIBUR [MENACHEM מנחם ] yang dapat menyegarkan jiwaku; bingunglah anak-anakku, karena terlampau kuat si seteru.

Para Rabbi mengatakan: Nama-Nya adalah 'DIA YANG KENA PENYAKIT KUSTA,' seperti ada tertulis, "Sesungguhnya ia telah menanggung penyakit kita, dan kesengsaraan kita-lah yang dipikulnya. Namun kita mengira Dia kena PENYAKIT KUSTA (TULAH), dipukul oleh Elohim, dan ditindas [YES 53: 4 ]

Yeshayahu (Yesaya) 53: 4

Tetapi sesungguhnya, penyakit kitalah yang ditanggungnya, dan kesengsaraan kita yang dipikulnya [IMA 16:22; YES 53:12], padahal kita mengira dia kena tulah, dipukul dan ditindas Elohim.

SHILOH שילה

YINNON ינון

Menachem מנחם

CHANINAH חנינה

Ambil semua huruf Ibrani yang pertama di atas, maka kita menemukan kata MASHIACH משיח.

Kemudian kita dapat mengidentifikasikan bahwa Yeshayahu (Yesaya) 53: 4 berbicara tentang MASHIACH משיח.

Klaim gerakan anti-missionaries yang mengatakan bahwa Yeshayahu (Yesaya) 53 berbicara tentang bangsa Israel dengan demikian "gugur", karena para Rabbi sendiri yang mengatakan di Talmud Bavli Sanhedrin 98b bahwa Yeshayahu (Yesaya) 53 adalah berbicara tentang MASHIACH משיח.

R' YESHUA AND ORAL LAW - MARK 2:27 & BAVLI YOMA 85B

R' YESHUA AND ORAL LAW - MARK 2:27 & BAVLI YOMA 85B

Andre Widodo

© ORI

Shalom,

R' Yeshua MiNatzeret says,

Markos (Mark) 2:27

And Rebbe, Melech HaMoshiach said to them, Shabbos was created for the sake of man and not man for the sake of Shabbos. [SHEMOT 23:12; DEVARIM 5:14]

https://www.biblegateway.com/passage/?search=mar+2%3A27&version=OJB

Did R' Yeshua make a new drosh? No! Chas v'shalom!

In Mark 2:27 Yeshua actually teaches the Torah Shebal Peh (the Oral Torah) that has been taught many years before Yeshua was born, as it is recorded in the Talmud:

Talmud Bavli, Masechet Yoma 85b

R. Jonathan b. Joseph said: For it [Shabbat] is holy unto you; it [Shabbat] is committed to your hands, not you to its hands.

And there are many other droshim of Yeshua that show Yeshua supported the Torah Shebal Peh (the Oral Law).

"shabbat shalom u'mevorach."

שבת שלום ומבורך

SPECIAL SHABBAT - SHABBAT SHEKALIM

SPECIAL SHABBAT - SHABBAT SHEKALIM

Andre Widodo

© ORI 

Shalom,

4 special Shabbatot occur just before the start of spring. They are 2 Shabbatot before the feast of Purim and 2 Shabbatot before the feast of Pesach (Passover). In addition to the Shabbat immediately before the feast of Pesach (Passover) is called Shabbat HaGadol.

There will be 4 additional Torah readings ("Arba Parashiyot", or the "four portions") and they are will be read on each of these Shabbatot in preparation for the beginning of mo'adim (appointed feasts). 

The names of these 4 Shabbatot are: 

1.) Shabbat Shekalim (4-5 Mar, 2016),

2.) Shabbat Zachor (18-19 Mar, 2016),

3.) Shabbat Parah(1-2 Apr, 2016), and 

4.) Shabbat HaChodesh (8-9 Apr, 2016).

The Shabbat immediately before Pesach, Shabbat HaGadol 15-16 Apr, 2016.

The first is called "Shabbat Shekalim (שבת שקלים)", which means "the Shabbat of Shekels."

Shabbat Shekalim occurs just before the month of Adar begins during non-leap years (or before the month of Adar II during leap years).  

An additional Torah  reading (Exodus 30:11-16) is read to the regular Torah reading that describes the contribution of a half-shekel for the construction and upkeep of the Mishkan (Tabernacle).  

Shabbat Shekalim begins at sundown on Fri, 04 March 2016 (25th Adar I, 5776).

Shabbat Shekalim - שבת שקלים

Torah Portion: Exodus 30:11-16 

Haftarah: II Kings 12:1-17

THE GREAT SANHEDRIN

THE GREAT SANHEDRIM

Andre Widodo

© ORI

Bamidbar (Numbers) 11:16-17

16 וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה אֶסְפָה־לִּ֞י שִׁבְעִ֣ים אִישׁ֮ מִזִּקְנֵ֣י יִשְׂרָאֵל֒ אֲשֶׁ֣ר יָדַ֔עְתָּ כִּי־הֵ֛ם זִקְנֵ֥י הָעָ֖ם וְשֹׁטְרָ֑יו וְלָקַחְתָּ֤ אֹתָם֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וְהִֽתְיַצְּב֥וּ שָׁ֖ם עִמָּֽךְ׃

17 וְיָרַדְתִּ֗י וְדִבַּרְתִּ֣י עִמְּךָ֮ שָׁם֒ וְאָצַלְתִּ֗י מִן־הָר֛וּחַ אֲשֶׁ֥ר עָלֶ֖יךָ וְשַׂמְתִּ֣י עֲלֵיהֶ֑ם וְנָשְׂא֤וּ אִתְּךָ֙ בְּמַשָּׂ֣א הָעָ֔ם וְלֹא־תִשָּׂ֥א אַתָּ֖ה לְבַדֶּֽךָ׃

16 HaShem said to Moshe, “Bring me 70 of the leaders of Isra’el, people you recognize as leaders of the people and officers of theirs. Bring them to the tent of meeting, and have them stand there with you.

17 I will come down and speak with you there, and I will take some of the Spirit which rests on you and put it on them. Then they will carry the burden of the people along with you, so that you won’t carry it yourself alone.

The Great Sanhedrin was comprised of 70 elders who helped Moshe judge the people of Israel. Notice that in Num 11:17, G-d put the Spirit on 70 elders.

The Great Sanhedrin is the "Supreme Court" of Israel. The head of Sanhedrin is called "HaNasi הנשיא" which means "the prince; the president" who served the role of Moshe. And the vice president is called "Av Beit Din אב בית דין" which means "father of the court."

Pirkei Avot 1:1 says,

"Moshe received the Torah from Sinai and gave it over to Yehoshua. Yehoshua gave it over to the 70 Elders, the 70 Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. The Men of the Great Assembly would always say these three things: Be cautious in judgement. Establish many pupils. And make a safety fence around the Torah."

The last Jewish prophets were Haggai, Zechariah, Malachi, and they put the Spirit of Authority in Num 11:17 to the Men of the Great Assembly. Ezra was the one who build the Men of Great Assembly.

The Great Sanhedrin was the continuation of the function of the Men of Great Assembly. During the Second Temple period, the Great Sanhedrin was regarded as the final authority on Jewish Law.

Yeshua acknowledged it.

Mattityahu (Matthew) 23:2-3

2 “The Torah-teachers and the P’rushim,” he said, “sit in the seat of Moshe.

3 So whatever they tell you, take care to do it. But don’t do what they do, because they talk but don’t act!

After the Temple was destroyed in 70 AD, a Sanhedrin in Yavneh took over many of its functions under the authority of Rabban Gamliel. The Rabbis in the Sanhedrin served as judges and establish discipleship to learn the Oral Traditions and the Pharisaic scriptural interpretation.

From Yavneh, the Sanhedrin moved to several cities in Galilee, and ended up in Tiberias.

Today, the Rabbinical Institution is the continuation of the Great Sanhedrin, and the chain of authority is kept from the time of Moshe in Num 11:17, until now.

https://www.biblegateway.com/passage/?search=num+11%3A16-17&version=CJB

PARASHAT KI TISA - 2 TABLETS OF STONE (SAPPHIRE STONE)

PARASHAT KI TISA - 2 TABLETS OF STONE (SAPPHIRE STONE)
Andre Widodo
© ORI

Shalom,

Next Shabbat on Parashat KI TISA

Shemot (Exodus) 31:18
And He gave unto Moshe, when He had made an end of speaking with him upon Mt. Sinai, two Luchot HaEdut (Tablets of the Testimony), Luchot Even (Tablets of Stone), written with the Etzba Elohim (Finger of G-d).

LUCHOT EVEN (TABLETS OF STONE) - THE MATERIAL
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Rashi said that 2 TABLETS OF STONE were made of blue sapphire stone as a symbol of the heavens and G-d's throne, written by the finger of G-d.

http://www.chabad.org/library/bible_cdo/aid/9895/jewish/Chapter-34.htm#showrashi=true&v=1

LUCHOT EVEN (TABLETS OF STONE) - THE WRITING
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The most common understanding tradition of Rabbi Chanina ben Gamliel, Jerusalem Talmud, Shekalim 6:1, is that the first five commandments were written on one tablet, and the other five commandments were on the second.

The Torah describes the writing as “written on both their sides; on one side and on the other were they written.”

Shemot (Exodus) 32:15
And Moshe turned, and went down from HaHar, and the two Luchot HaEdut were in his yad; the Luchot were written on both their sides; on the one side and on the other were they written.

This means that the inscription was engraved through and through. As such, the words were clearly legible on one side and written in mirror writing on the other.

Others teach that the writing was miraculously legible on each side—in other words, although the letters were engraved all the way through, they could nevertheless be read from right to left on both sides. Rabbeinu Bechayei explains that this is because the Torah can be understood on two levels, one revealed and one hidden.

LUCHOT EVEN (TABLET STONE) - THE DIMENSION
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Tradition in Talmud Bava Batra 14a tells us that they were thick square blocks of stone, six handbreadths tall, six handbreadths wide, and three handbreadths deep. In modern measurements, that is about 18″ × 18″ × 9″. The sages of the Talmud demonstrate how tablets of this size—along with a few other relics—fit neatly into the Ark of the Covenant that Moses made as described in Exodus.

http://www.come-and-hear.com/bababathra/bababathra_14.html

Take a note that nowhere is there any mention of them having the rounded tops that are so common in the popular drawings of Moses and the tablets. This design appears to be the invention of non-Jewish artists.

KEMATIAN YESHUA ADALAH KORBAN MANUSIA? - MENJAWAB PENDAPAT ANTI-MISIONARI

KEMATIAN YESHUA ADALAH KORBAN MANUSIA? - MENJAWAB PENDAPAT ANTI-MISIONARI Andre Widodo © ORI Shalom, Sudah sering kali kita mendengar gerakan anti-misionari yang berpendapat bahwa Yeshua adalah bukan Mesias, dan Yeshua tidak mengajarkan Torah, karena Torah melarang KORBAN MANUSIA. Argumen yang sering mereka pakai adalah dikutip dari Devarim (Ulangan) 24:16. Devarim (Ulangan) 24:16 לֹֽא־יוּמְת֤וּ אָבוֹת֙ עַל־בָּנִ֔ים וּבָנִ֖ים לֹא־יוּמְת֣וּ עַל־אָב֑וֹת אִ֥ישׁ בְּחֶטְא֖וֹ יוּמָֽתוּ׃ ס Janganlah ayah dihukum mati karena anaknya, janganlah juga anak dihukum mati karena ayahnya; setiap orang harus dihukum mati karena dosanya sendiri. Kalimat "אִ֥ישׁ בְּחֶטְא֖וֹ יוּמָֽתוּ... ...ish b'chet.o yu.ma.tu ...setiap orang harus dihukum karena dosanya sendiri. Kalimat di atas sering dipakai oleh kelompok anti-misionari untuk menyatakan bahwa kematian Yeshua di kayu salib adalah sebuah KORBAN MANUSIA. Dan Torah melarang KORBAN MANUSIA. Berdasarkan Torah, setiap manusia harus dihukum berdasarkan dosanya sendiri. Sehingga kematian Yeshua untuk menebus dosa manusia adalah suatu hal yang dianggap melanggar Torah oleh kelompok anti-misionari. Bagaimana kita merespond argumen dari kelompok anti-misionari ini? Pertama-tama kita perlu mengetahui bahwa di dalam Torah terdapat mitzvah (perintah) tentang "עין תחת עין שן תחת שן [ayin tachat ayin shen tachat shen]", yaitu "mata ganti mata, gigi ganti gigi." Vayikra (Imamat) 24:20 שֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן כַּאֲשֶׁ֨ר יִתֵּ֥ן מוּם֙ בָּֽאָדָ֔ם כֵּ֖ן יִנָּ֥תֶן בּֽוֹ׃ patah ganti patah, mata ganti mata, gigi ganti gigi; seperti dibuatnya orang lain bercacat, begitulah harus dibuat kepadanya. Kemudian Torah juga menjelaskan: Vayikra (Imamat) 17:11 כִּ֣י נֶ֣פֶשׁ הַבָּשָׂר֮ בַּדָּ֣ם הִוא֒ וַאֲנִ֞י נְתַתִּ֤יו לָכֶם֙ עַל־הַמִּזְבֵּ֔חַ לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶ֑ם כִּֽי־הַדָּ֥ם ה֖וּא בַּנֶּ֥פֶשׁ יְכַפֵּֽר׃ Karena nyawa makhluk ada di dalam darahnya dan Aku telah memberikan darah itu kepadamu di atas mezbah untuk mengadakan pendamaian bagi nyawamu, karena darah mengadakan pendamaian dengan perantaraan nyawa. כי-נפש הבשר בדם... ki-ne.fesh ha.ba.sar ba.dam... Karena nyawa mahluk ada di dalam darahnya... Nyawa seeker binatang, ada di dalam darah binatang itu sendiri. Demikian juga, nyawa seorang manusia, ada di dalam darah manusia sendiri. Problematika terbesar seluruh umat manusia adalah, dosa manusia yang dilakukan oleh Adam dan Chava. Akibat dari dosa, maka manusia harus mati. Sesuai mitzvah Torah "עין תחת עין שן תחת שן [ayin tachat ayin shen tachat shen]", yaitu "mata ganti mata, gigi ganti gigi", maka kerusakan / kematian nyawa yang diakibatkan oleh dosa Adam - Chava harus digantikan juga dengan nyawa seorang manusia yang tidak berdosa. Talmud Baba Kamma 83b mengatakan: Baba Kamma 83b MISHNAH. ONE WHO INJURES A FELLOW MAN BECOMES LIABLE TO HIM FOR FIVE ITEMS: FOR DEPRECIATION, FOR PAIN, FOR HEALING, FOR LOSS OF TIME AND FOR DEGRADATION. HOW IS IT WITH 'DEPRECIATION'? IF HE PUT OUT HIS EYE, CUT OFF HIS ARM OR BROKE HIS LEG, THE INJURED PERSON IS CONSIDERED AS IF HE WERE A SLAVE BEING SOLD IN THE MARKET PLACE, AND A VALUATION IS MADE AS TO HOW MUCH HE WAS WORTH [PREVIOUSLY]. AND HOW MUCH HE IS WORTH [NOW]. 'PAIN' — IF HE BURNT HIM EITHER WITH A SPIT OR WITH A NAIL, EVEN THOUGH ON HIS [FINGER] NAIL WHICH IS A PLACE WHERE NO BRUISE COULD BE MADE, IT HAS TO BE CALCULATED HOW MUCH A MAN OF EQUAL STANDING WOULD REQUIRE TO BE PAID TO UNDERGO SUCH PAIN. 'HEALING' — IF HE HAS STRUCK HIM, HE IS UNDER OBLIGATION TO PAY MEDICAL EXPENSES. SHOULD ULCERS [MEANWHILE] ARISE ON HIS BODY, IF AS A RESULT OF THE WOUND, THE OFFENDER WOULD BE LIABLE, BUT IF NOT AS A RESULT OF THE WOUND, HE WOULD BE EXEMPT. WHERE THE WOUND WAS HEALED BUT REOPENED, HEALED AGAIN BUT REOPENED, HE WOULD STILL BE UNDER OBLIGATION TO HEAL HIM. IF, HOWEVER, IT HAD COMPLETELY HEALED [BUT HAD SUBSEQUENTLY REOPENED] HE WOULD NO MORE BE UNDER OBLIGATION TO HEAL HIM. 'LOSS OF TIME' — THE INJURED PERSON IS CONSIDERED AS IF HE WERE A WATCHMAN OF CUCUMBER BEDS [SO THAT THE LOSS OF SUCH WAGES SUSTAINED BY HIM DURING THE PERIOD OF ILLNESS MAY BE REIMBURSED TO HIM]. FOR THERE HAS ALREADY BEEN PAID TO HIM THE VALUE OF HIS HAND OR THE VALUE OF HIS LEG [THROUGH WHICH DEPRIVATION HE WOULD NO MORE BE ABLE TO CARRY ON HIS PREVIOUS EMPLOYMENT]. 'DEGRADATION' — ALL TO BE ESTIMATED IN ACCORDANCE WITH THE STATUS OF THE OFFENDER AND THE OFFENDED. GEMARA It was taught: R. Dosthai b. Judah says: Eye for eye means pecuniary compensation. You say pecuniary compensation, but perhaps it is not so, but actual retaliation [by putting out an eye] is meant? What then will you say where the eye of one was big and the eye of the other little, for how can I in this case apply the principle of eye for eye? If, however, you say that in such a case pecuniary compensation will have to be taken, did not the Torah state, Ye shall have one manner of law, implying that the manner of law should be the same in all cases? I might rejoin: What is the difficulty even in that case? Why not perhaps say that for eyesight taken away the Divine Law ordered eyesight to be taken away from the offender? For if you will not say this, how could capital punishment be applied in the case of a dwarf killing a giant or a giant killing a dwarf, seeing that the Torah says, Ye shall have one manner of law, implying that the manner of law should be the same in all cases, unless you say that for a life taken away the Divine Law ordered the life of the murderer to be taken away? Why then not similarly say here too that for eyesight taken away the Divine Law ordered eyesight to be taken away from the offender? Abbaye said: [The principle of pecuniary compensation] could be derived from the teaching of the School of Hezekiah. For the School of Hesekiah taught: Eye for eye, life for life, but not 'life and eye for eye'. Now if you assume that actual retaliation is meant, it could sometimes happen that eye and life would be taken for eye, as while the offender is being blinded, his soul might depart from him. But what difficulty is this? perhaps what it means is that we have to form an estimate, and only if the offender will be able to stand it will retaliation be adopted, but if he will not be able to stand it, retaliation will not be adopted? And if after we estimate that he would be able to stand it and execute retaliation it so happens that his spirit departs from him, [there is nobody to blame,] as if he dies, let him die. For have we not learnt regarding lashes: 'Where according to estimation he should be able to stand them, but it happened that he died under the hand of the officer of the court, there is exemption [from any blame of manslaughter]'. Devarim (Ulangan) 19:21 וְלֹ֥א תָח֖וֹס עֵינֶ֑ךָ נֶ֣פֶשׁ בְּנֶ֗פֶשׁ עַ֤יִן בְּעַ֙יִן֙ שֵׁ֣ן בְּשֵׁ֔ן יָ֥ד בְּיָ֖ד רֶ֥גֶל בְּרָֽגֶל׃ ס Janganlah engkau merasa sayang kepadanya, sebab berlaku: nyawa ganti nyawa, mata ganti mata, gigi ganti gigi, tangan ganti tangan, kaki ganti kaki." נפש בנפש עין בעין שן בשן... ne.fesh b'ne.fesh a.yin b'a.yin shen b'shin... nyawa ganti nyawa, mata ganti mata, gigi ganti gigi... Nyawa umat manusia yang hilang akibat dosa Adam - Chava, sesuai dengan aturan עין תחת עין ayin tachat ayin, harus digantikan dengan nyawa manusia juga. Tidak bisa digantikan dengan nyawa binatang. Dan seperti halnya dibutuhkan nyawa binatang yang tidak bercacat yang harus dikorbankan, maka demikian juga halnya dengan nyawa manusia yang tidak berdosa dibutuhkan untuk menggantikan, untuk memberikan retribusi terhadap kerusakan yang disebabkan oleh Adam - Chava. Yeshua, sebagai manusia tidak berdosa, adalah bukan KORBAN MANUSIA seperti yang dituduhkan oleh anti-misionari. Tetapi sebenarnya adalah perwujudan dari Torah mengenai aturan עין תחת עין ayin tachat ayin. KORBAN MANUSIA memang dilarang di dalam Torah. Tetapi perlu diingat bahwa Judaisme mengenal prinsip tikkun olam תיקון עולם yaitu "memperbaiki / menggantikan kerusakan yang sudah terjadi dengan kebaikan." Dan kematian Yeshua di kayu salib adalah sebuah tikkun olam תיקון עולם terhadap kerusakan yang sudah dibuat oleh Adam - Chava. Aturan עין תחת עין ayin tachat ayin, mata ganti mata, נפש בנפש nefesh b'nefesh, nyawa ganti nyawa adalah salah satu mitzvah di dalam Torah. Kematian Yeshua adalah sebuah wujud נפש בנפש nefesh b'nefesh, nyawa ganti nyawa untuk memperbaiki kerusakan yang disebabkan oleh Adam - Chava.

SARAH'S TENT - PARASHAT CHAYEI SARAH

SARAH'S TENT - PARASHAT CHAYEI SARAH
Andre Widodo
© ORI

Shalom,

Bereshit (Genesis) 24:67
וַיְבִאֶהָ יִצְחָק, הָאֹהֱלָה שָׂרָה אִמּוֹ, וַיִּקַּח אֶת-רִבְקָה וַתְּהִי-לוֹ לְאִשָּׁה, וַיֶּאֱהָבֶהָ; וַיִּנָּחֵם יִצְחָק, אַחֲרֵי אִמּוֹ. 

va.ye.vi.e.ha yits.chak ha.o.he.la sa.ra i.mo va.yi.kach et-riv.ka va.te.hi-lo l'i.sha va.ye.e.ha.ve.ha va.yi.na.chem yits.chak a.cha.rei i.mo

And Yitzchak (Isaac) brought her into his mother Sarah's tent, and took Rivkah (Rebekah), and she became his wife; and he loved her. And Yitzchak (Isaac) was comforted for his mother.

Midrash Rabbah; Rashi
"For as long as Sarah lived, a cloud (signifying the Divine Presence) hung over her tent. When she died, the cloud disappeared; but when Rebekah came, it returned.

As long as Sarah lived, her doors were wide open. At her death, that openhandedness ceased; but when Rebekah came, it returned.

As long as Sarah lived, there was a blessing on her dough, and the lamp used to burn from the evening of the Shabbat until the evening of the following Shabbat. When she died, these ceased; but when Rebekah came, they returned."

WHO IS KETURAH? - PARASHAT CHAYEI SARAH

WHO IS KETURAH? - PARASHAT CHAYEI SARAH
Andre Widodo 

© ORI

Shalom,

Bereshit (Genesis) 25:1
וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה, וּשְׁמָהּ קְטוּרָה

va.yo.sef av.ra.ham va.yi.kach i.sha u.she.ma k'tu.ra

And Abraham took another wife, and her name was Keturah

Misrash Rabbah; Rashi
"This is Hagar. She is called Keturah because her deeds were now as pleasing as the ketoret (the incense offered in the Holy Temple)."

WHO IS HAGAR? WHO IS KETURAH? - PARASHAT LECH LECHA AND PARASHAH CHAYEI SARAH

WHO IS HAGAR? WHO IS KETURAH? - PARASHAT LECH LECHA AND PARASHAH CHAYEI SARAH
Andre Widodo

© ORI

Shalom,

Bereshit (Genesis) 16:1

וְשָׂרַי אֵשֶׁת אַבְרָם, לֹא יָלְדָה לוֹ; וְלָהּ שִׁפְחָה מִצְרִית, וּשְׁמָהּ הָגָר

v'sa.rai e.shet av.ram lo yal.da lo v'la shif.cha mits.rit u.she.ma ha.gar:

Now Sarai Abram's wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.

Midrash Rabbah

"Hagar was Pharaoh’s daughter. When Pharaoh saw what was wrought upon his house for Sarah’s sake, he took his daughter and gave her to her, saying: “Better that my daughter be a maid in this house, than a mistress in a different house."

According to the Midrash, Hagar was the daughter of King Pharaoh of Egypt. When she saw the miracle which G-d performed for the sake of Sarah, to save her from the hands of the Egyptian king during Abraham's visit there, she said: "It is better to be a slave in Sarah's house than a princess in my own."

Her name "Hagar," according to the Midrash, stems from this beginning of her association with Abraham's house. It comes from "Ha-Agar," meaning "this is the reward."

Many of the ancient Sages speak favorably of Hagar who never remarried. She lived together with her son who had built his home on the edge of the wilderness and became a famous hunter. The Sages say that he possessed Adam's coat which he had taken from King Nimrod. (This coat gave the wearer power over animals).

Despite living with Ishmael so far from Abraham's influence, Hagar remained faithful to him. Therefore, after Sarah's death, Isaac himself went to her and took her back to his father to be again his father's wife. The Torah now calls her "Keturah," meaning "tied" to Abraham, for she had kept her faithful bond to Abraham; and it also means an adornment," for her good deeds.

Hagar, as the Sages picture her, was a woman of humility and piety.

THE LIFE OF SARAH - PARASHAT CHAYEI SARAH

THE LIFE OF SARAH - PARASHAT CHAYEI SARAH
Andre Widodo
© ORI

Shalom,

The Torah Portion on this Shabbat entitled "Chayei Sarah (the Life of Sarah)", but paradoxically, it deals entirely with events that occurred after the Death of Sarah.

If the Torah Portion this Shabbat deals with the Death of Sarah, then why is the title named "the Life of Sarah (Chayei Sarah)"?

It is because the Jewish tradition believes in the life after the death. We believe in "the resurrection of the dead (techiat ha'meitim). Techiat ha'meitim states that in the Messianic Era, our souls will be restored to our resurrected bodies. B"H!

1 Qorinti'im (Corinthians) 15:42
וּכְמוֹ־כֵן בִּתְקוּמַת הַמֵּתִים נִזְרַע בְּשַׁחַת־בְּלִי וְקָם לְחַיֵּי־עַד

u.chmo-chen bit.qu.mat ha.me.tim nitz.ra be.sha.chat-b'li ve.qam le.cha.yei-ad

So it is with the resurrection of the dead. When the body is “sown,” it decays; when it is raised, it cannot decay.

One of the fundamental beliefs of Judaism is that the life does not begin with birth, nor does it end with death. This is articulated in the verse in Kohelet (Ecclesiastes)

Kohelet (Ecclesiastes) 12:7
וְיָשֹׁב הֶעָפָר עַל-הָאָרֶץ, כְּשֶׁהָיָה; וְהָרוּחַ תָּשׁוּב, אֶל-הָאֱלֹהִים אֲשֶׁר נְתָנָהּ

v'ya.shov he.a.far al-ha.a.rets k'she.ha.ya v'ha.ru.ach ta.shuv el-ha.e.lo.him a.sher n'ta.na

And the dust returns to the earth as it was, and the spirit returns to G‑d, who gave it.

The Talmud go even further than that, stating that there is a level on which life extends beyond death without interruption. "Jacob did not die." Rashi (Rabbi Shlomo Yitzchaki, 1040-1105 CE, the greatest of the biblical and talmudic commentators) explains, "He seemed to them as if dead, but in truth he was alive."

The same thing with Sarah.

Bereshit (Genesis) 23:1
וַיִּהְיוּ חַיֵּי שָׂרָה, מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים--שְׁנֵי, חַיֵּי שָׂרָה

va.yih.yu cha.yei sa.ra me.a sha.na v'es.rim sha.na v'she.va sha.nim sh'nei cha.yei sa.ra

The life of Sarah was one hundred years, twenty years and seven years; these were the years of Sarah’s life.

Why did the Torah split Sarah's years into three parts?

The Sages in Madras HaGadol says:
"Why does the Torah split up the tally of her years into three parts (“one hundred years,” “twenty years” and “seven years”)? This is to tell us that every day of her life was the equivalent of them all. At the age of one hundred years she was like age twenty in strength, and at age twenty she was like age seven in modesty and purity; at age seven she was like age twenty in intelligence, and at age twenty she was like age one hundred in righteousness."

In Hebrew, larger numbers are described in singular (שָׁנָה), whereas smaller numbers are describes in plural (שָׁנִים), which suggests that what is small in this world will be regarded as great in the world to come, and what is great in this world will be regarded as small in the world to come (Mark 9:35).

Markos (Mark) 9:35
וַיֵּשֶׁב וַיִּקְרָא אֶל־שְׁנֵים הֶעָשָׂר וַיֹּאמֶר אֲלֵיהֶם מִי־הֶחָפֵץ לִהְיוֹת רִאשׁוֹן עָלָיו לִהְיוֹת אַחֲרוֹן לְכֻלָּם וּמְשָׁרֵת לְכֻלָּם׃

va.ye.shev va.yi.qra el-sh'nim he.a.shar va.yo.mer alei.hem mi-he.cha.fetz li.he.yot ri.shon alav li.he.yot acha.ron le.ku.lam um.sha.ret le.ku.lam

He sat down, summoned the Twelve and said to them, “If anyone wants to be first, he must make himself last of all and servant of all.

PARASHAT LECH LECHA

✡✡✡
This Shabbat Torah Portion:

יום שבת, י״א בחשון תשע״ו
Yom Shabbat, 11 Cheshvan 5776
Saturday, 24 October 2015

For Torah Study in this Shabbat:

Torah:
=====
Genesis 12:1 - 17:27
Click here:
https://www.biblegateway.com/passage/?search=Gen+12%3A1-17%3A27&version=CJB;

Haftarah:
=======
Isaiah 40:27-41:16
Click here:
https://www.biblegateway.com/passage/?search=Isa+40%3A27-41%3A16&version=CJB;

Brit Chadashah:
============
Romans 4:1-25; Galatia 4:21-5:1;Hebrews 7:1-28
Click here:
https://www.biblegateway.com/passage/?search=Rom+4%3A1-25%3B+Gal+4%3A21-5%3A1%3BHeb+7%3A1-28&version=CJB;

PARASHAH SUMMARY:
===================
http://www.hebrew4christians.com/Scripture/Parashah/Summaries/Lekh_Lekha/lekh_lekha.html

http://www.hebrew4christians.com/Scripture/Parashah/Summaries/Lekh_Lekha/ShabbatTableTalkPageLekha.pdf

http://www.chabad.org/parshah/in-depth/default_cdo/aid/35872/jewish/Lech-Lecha-in-Depth.htm

"SHABBAT SHALOM שבת שלום"
"GUT SHABBOS גוט שבת"

שאלו שלום ירושלם
Sha'alu Shalom Yerushalayim
Ask the Owner, the Protector and the Redeemer of the City of Jerusalem, that He would bring Shalom (Peace) to the Place, to the People, through the Prince of Peace
✡✡✡

RECIPE FOR HUSBAND AND WIFE

RECIPE FOR HUSBAND AND WIFE

Genesis 2:18
ויאמר יהוה אלהים לא-טוב היות האדם לבדו אעשה-לו עזר כנגדו׃
va.yo.mer a.do.nai e.lo.him lo-tov he.yot ha.a.dam l'va.do e.e.se-lo e.zer k'neg.do:
And the LORD G-d said: 'It is not good that the man should be alone; I will make him a help meet for him.

What does it mean "a help meet for him?"

Chazal (the Sages) explains in Talmud Yevamot 63a

Talmud Yevamot 63a
"R. Eleazar further stated: What is the meaning of the Scriptural text, I will make him a help meet for him? If he was worthy she is a help to him; if he was not worthy she is against him"

Likutei Sichot Vol. 5 pg. 20
"If he is worthy, she will be a helpmate. If he is not worthy, she will be against him and fight him i.e. a man will always be dependant upon the support of a woman to extent that if he is not worthy, they will fight each other."

NOTE:
To be a husband carries big responsibilities. Your life must be worthy in the sight of HaShem. Your wife is your mirror whether you live worthy according to the Torah or not worthy. Chazal teaches us. This is what it means "to make him a help meet for him."

THE NAME OF THE MESSIAH IN TEHILIM (PSALMS) 72

THE NAME OF THE MESSIAH IN TEHILIM (PSALMS) 72
Andre Widodo
© ORI

Psalms 72:17
יהי שמו לעולם לפני שמש ינין ינון שמו ויתברכו בו כל-גוים יאשרוהו׃
y'hi sh'mo l'o.lam lif.nei she.mesh yi.noin yin.non sh'.mo v'yit.bar.chu vo kol-go.yim y'ash.ru.hu:
May his name endure forever, his name, YINNON, as long as the sun. May people bless themselves in him, may all nations call him happy.

Chazal says in Talmud Sanhedrin 98b.

Talmud Sanhedrin 98b
"R. Johanan said: For the sake of the Messiah. What is his [the Messiah's] name? — The School of R. Shila said: His name is שילה SHILOH, for it is written, until Shiloh come. The School of R. Yannai said: His name is ינון YINNON, for it is written, His name shall endure for ever: e'er the sun was, his name is Yinnon (Psa 72:17). The School of R. Chananiah maintained: His name is חנניה CHANANIAH, as it is written, Where I will not give you CHANNAH. Others say: His name is מנחם MENACHEM the son of Hezekiah, for it is written, Because Menachem ['the comforter'], that would relieve my soul, is far. The Rabbis said: His name is 'the leper scholar,' as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of G-d, and afflicted."

מנחם MENACHEM
שילה SHILOH
 ינון YINNON
חנניה CHANANIAH

Take all the first letter of each word: משיח MASHIACH

Another interesting thing, still in Tehilim (Psalms) 72.

Psalms 72:5
ייראוך עם-שמש ולפני ירח דור דורים׃
yi.ra.u.cha im-sha.mesh v'lif.nei ya.re.ach dor do.rim:
They shall fear Thee while the sun endureth, and so long as the moon, throughout all generations.

The Name of MASHIACH is encoded in Psalms 72:5.