Tuesday, May 16, 2017

HOLY SPIRIT SPOKE THE WORD "SHABBAT"


Wow! Holy Spirit just said the word "Shabbat" and I looked it up and there is a Shabbat Candle-Lighting Tonight in Lawrence, KS. And this morning while straightening up the house he told me the word "BRAShYT" and I studied the word and was going to post the study on my blog later. Praise the Lord!
(09 May 2017)

"I praise you, Lord, because you are my light and my salvation,' and because you know what lies in darkness, and light dwells with you'. . . ." (Psalm 27:1, Daniel 2:22).

"I give you my praise, O Lord, because you have granted [me] eternal blessings and made me glad with the joy of your presence'. . . ." (Psalm 21:6).

The most precious things in life are said silently. Those who need to understand—those who are not strangers, those who hear the words from the inside—understand. Similarly with Shabbat: when G‑d gave it to us, He did not need to spell out its most precious customs.

Take a look: whenever the Torah mentions Shabbat, it always seems to be assuming that we know what it’s talking about. The Torah admonishes us to “keep the Shabbat” and “remember the Shabbat.” We are to rest on the seventh day from the work of the other six, and so are our servants and domesticated animals. Don’t make a fire. There’s a strong implication that we don’t build tabernacles on Shabbat. From all this we can figure out a lot of things that we are not supposed to do—such as anything that’s involved in building a tabernacle. But regarding what we are supposed to do, not a word. It seems that the Moses crowd just knew—perhaps by intuition, perhaps by tradition.

The prophet Isaiah, however, does elaborate a little on what Shabbat entails. His audience was, after all, a little more distant from the light of Sinai—and so needed things spelled out. He says, “If you restrain your foot because of the Sabbath, from performing your affairs on My holy day, and you will call the Sabbath ‘a delight’ and G‑d’s holy day ‘honored’

So, Shabbat is a day we are to honor and delight in. But how do you honor and delight in it? Apparently, Isaiah’s audience needed no further explanation. But in Talmudic times, things got to the point that it was necessary for the rabbis to spell out every word: you honor the Shabbat with clean clothes, and delight in it with fine food and drink.

Now, here’s where the Shabbat candles come in: Have you ever sat down to a delicious meal in the dark? Not too much fun. Who knows what that fork may end up piercing? But, worst of all, even the finest cuisine becomes a drab affair when you can’t see the colors, textures and forms of those delicious morsels. We are visual creatures, and even our capacity to derive pleasure from our food is tied to our visual experience. “A blind person,” the rabbis say, “is never satisfied from his food.”

And so, as long as Jews were interested in “calling the Shabbat a day of delight,” they must have had a lamp lit for the nighttime meal. It had to be lit beforehand, since—as we are told explicitly—we cannot create a fire on Shabbat.  And since it is the woman who generally takes the responsibilities of the home, presumably she took the responsibility for the lamp.

Yet it seems that later down the line, there were Jews who felt okay skimping on the visual experience.  Maybe the cost of oil was escalating. True, you can’t eat a meal without light and enjoy it.  But people said, “Let’s just eat it that way anyway, and say we did.” Now, if people don’t want to enjoy, it’s hard to tell them, “You must enjoy!” But sitting in a dark home all Shabbat creates other problems. Shabbat is meant to be a day of peace and harmony. A dark house, with people tripping over every unseen obstacle and falling all over each other is not conducive to peace and harmony...

So, at some unspecified point in history, for the sake of shalom bayit (family harmony), the spiritual leaders of the generation made a distinct requirement that every home must have a lamp lit before Shabbat in every room where people may walk and bump into things. They declared that anyone who would be careful with it would be blessed with children who would be Torah scholars, as the verse states, “For a mitzvah is a lamp, and the Torah is light.” They interpreted this to mean that through the mitzvah of the lamp would come the light of Torah.

Nevertheless, the principal lamp is the one that shines over the Shabbat meal. The other lamps can be replaced today with electric lights, but the light by the meal should be a burning flame—unless that’s just not possible (e.g., in a hospital).

Now you can see that the Shabbat lamp, even though it is technically a rabbinic institution, has always been an integral part of the Shabbat. Our tradition is that Abraham and Sarah kept the entire Torah even though it was not yet given. They knew the Torah from their understanding of the inner mechanics of the universe. Sarah lit the Shabbat lamp, as did Rebecca, Rachel and Leah. It’s reasonable to believe that at no time in our history did a Friday night pass without that light. And with that light we will enter into the “day that is entirely Shabbat and rest for eternal life.” May that time come sooner than we can imagine. ~Rabbi Tzvi Freeman



HOLY SPIRIT SAID "BRAShYT"


Wow! Holy Spirit just said the word "Shabbat" and I looked it up and there is a Shabbat Candle-Lighting Tonight in Lawrence, KS. And this morning while straightening up the house he told me the word "BRAShYT" and I studied the word and was going to post the study on my blog later. Praise the Lord!
(09 May 2017)

"I give you my praise, O Lord, because you have granted [me] eternal blessings and made me glad with the joy of your presence'. . . ." (Psalm 21:6).

"Creator God, I praise you because you made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you'. . . . " (Nehemiah 9:6).

Word: בראשית
Representation: BRAShYT
Transliteration: B'reishit or Bereishit
Translation: “At-a-beginning-of-[missing word]...”, or "Because-of Reshit..."
Strong Concordance: H7225

Form: Prepositional phrase - B + RASh + YT. Note: It is more commonly used without the "B" prefix, as in Jeremiah 26:1 and Deuteronomy 18:4, and many other places).

Break-down:
"B"  is the preposition and means in, by, with, at, because-of
"RASh" means "head" "chief", "top", "beginning". But it can also be non-translatable (see below).
"YT" is the suffix that, for the RAShYT form, indicates that an object will immediately follow it. It is akin to terminating the translation with "of".

Some apologists have tried to insert “everything” where the [missing word] is, but respected commentators throughout the ages were uncomfortable with that. Others try interesting grammatical tricks, which causes more problems than it fixes (one unintentionally has the Elohim being created). Volumes of books have been written about this one word, and, in most cases, students simply ignore that problem.

Exposition

Where is "the"?

The first letter ("B") can be translated as "in", "at", "by" and "because-of" (as well as other variations that indicate connection). In other words, it is a preposition that causes a relationship. I am comfortable with any of these uses of the word being used.

Traditionally, there is a vowel indicator that looks like a colon under the first letter ("B") called a sh'vah. It causes a half-pause rather than a full-pause between syllables. Because of that, the word is pronounced "B'reshit" (sometimes transliterated as "Bereshit)", but not "BAHreshit". This is important because the "ah" sound would indicate that an inferred "the" would follow the "B".

In Hebrew, rather than having a word such as "B'ha-reshit", the "ha" is removed and the first letter is pronounced "Bah", which would cause the "ha" to simply be inferred. This makes for a smoother pronunciation. And it is the "ha" that denotes that "the" would be part of the expression.

In other words, if the author meant "in the beginning of", then "bah-reishit" would have been used. He didn't, and since "b'reshit" was used, there is no "the".

In other words, "In THE beginning" is incorrect, while "In/by a beginning of" is less flawed.

And "THE" is the least of the problems that traditionalists have with this word.

The problematic suffix

The bigger problem is that the "YT" portion of "BRAShYT" demands a connecting noun. Without the nouns, it would be akin to ending a sentence with "of".

The reason: the "RASh" root (in BRAShYT) with a suffix of "YT" will always indicate that there will be an object that will immediately follow it.

Examples:
Jeremiah 26:1:  "RAShYT (beginning of) the reign of Jehoiakim".
Deuteronomy 18:4: "RAShYT (first of) your grain".

"Grain" and "reign" are nouns, objects that the "YT" suffix requires to exist.

However, in Genesis 1:1, the object is missing. So while it is not the best translations, "At a beginning of [missing-word]" is still better than "In the beginning".

If you wanted "In the beginning" without the need for an object, you would use BRAShONH (bah-rishonah), which is not the case.

How to translate this word

There are a few possibilities.

The first one is that there is a missing word.

It seems unlikely that, out of the entire book, the second word should go missing and nobody noticed or remembers what it was. But if you want to hold that this is the case, then you would need to translate it as:

At-a-beginning-of-[missing word]

It isn't clean, but some people might be OK with this.

Another possibility is that "Reshit" is an abbreviated euphemism.

For example, the Jewish Sages interpreted the "Reshit" portion of this word as referring to Proverbs 8:22-25, where it says

"The Reshit of His course" ("beginning of His course", meaning wisdom)

And by working backwards and connected back to the first word of the Torah they were able to interpret the first word to mean: "With Wisdom He created...".

It is a stylish interpretation, and one that addresses the question: what is "reshit"?

Another possibility is that "Resh" in "B'reshit" can refer to the head of something, as in a leader, or the first of something, as in the first fruits.

"With a First One".

It's not a bad idea.

And as we read in Scripture, the text often plays with words, reassigning the names of other Gods and turning them into insults, and twisting their pronunciations to reduce their importance. We have "Molech" as a variation of "Melech" (lit. "king"), the King of Heaven, the God El of the Canaanites who was also insulted with the name "Ba'al-zebub" - Lord of a fly (a pest that makes a home on garbage and dung).

Because of this, I am content to translate this word as "Because of Reshit", or "It was because of Reshit that...", or "it was at Reshit's behest that..." which flows smoother in English.

Since the Torah is a propaganda text for YHVH, I am tempted to have it be "At YHVH's behest, the Elohim manifested...", which appears to be the most logical possibility. But, in reality, we won't really know which idea was intended without confirmation from the other texts, that are silent on the matter.

It is not so important that we know Who or what Reshit represents as to know that the Elohim were impelled to create as a result of it. And that is the important message that I want to bring to you.
hebrewmeanings.blogspot.com

Genesis 1:1 (AMP)

The Creation
1 In the beginning God ([a]Elohim) [b]created [by forming from nothing] the heavens and the earth.

Footnotes:
Genesis 1:1 This is originally a plural form based on el (root meaning: strength), which itself is used to refer to God in compounds like El Shaddai (Almighty God). The word el is also used to refer to false gods, so the context determines whether Elohim means “God” or is better understood as “gods” (elohim).

Genesis 1:1 Heb bara. Here and in 1:21, God created from nothing which is something only He can do. In 1:27, God used preexisting materials (man from the dust of the ground; Eve from Adam’s rib); each use of the word bara (“create”) must be considered in its specific context.

Moshav Band- Bereshit (Genesis)
song by the Moshav band (Israeli musicians)