The Rivers of Eden

Posted on October 17, 2014 by K. Gallagher

Why does Torah portion Bereshit seem to interrupt the natural flow of the creation narrative to interject the telling of the rivers of Eden? Does this break in the story seem strange to you? In her commentary on Bereshit in The Creation Gospel Workbook 5 Volume 1, Dr. Hollisa Alewine expounds on the odd placement (or is it?) of the details of the one river that divides into four in Genesis chapter two. Dr. Alewine’s commentary on Bereshit delves deeply into the rivers of Eden (about 50 pages worth!).  Obviously, this is a much more comprehensive treatment than I will offer here. If you have the time, I urge you to study the Creation Gospel model and her commentary on Bereshit. I hope to give you a summary of these fascinating rivers and a taste of Dr. Alewine’s work along with some thoughts of my own.

Gen 2:10-14  Now a river flowed out of Eden to water the garden; and from there it divided and became four rivers.  (11)  The name of the first is Pishon; it flows around the whole land of Havilah, where there is gold.  (12)  The gold of that land is good; the bdellium and the onyx stone are there.  (13)  The name of the second river is Gihon; it flows around the whole land of Cush.  (14)  The name of the third river is Tigris; it flows east of Assyria. And the fourth river is the Euphrates.

One River

First, what is a river in Hebrew? In our passage above, the Hebrew word translated as river is nahar. According to Brown, Driver, and Briggs’ Hebrew Definitions, nahar is a stream, river, or underground stream. It comes from the root verb nahar meaning to shine, beam, light, burn, be radiant, to flow, and stream. Please keep this imagery of a river as flowing water and flowing light at the forefront of your mind as we continue.

From the Garden of Eden (paradise) the “head” or beginning of the ONE river divided into four other rivers. Before we get into the details of these four rivers, let’s first explore what we know about the number four. As I’ve explained in other places on this blog, four can be a representation of seven or completeness. Day four of creation establishes for us the “governing” aspect of this number.

Other examples:

  • There are four corners of the earth.
  • Four corners (horns) are on the brazen altar.
  • Four living creatures surround the Throne.
  • Four seasons mark the year.
  • The fourth commandment is about Shabbat, the seventh day.
  • Four gospels testify of Messiah.
  • The fourth born son, Judah, receives the scepter (authority, government, rule).
  • Four horsemen complete judgment in the earth.
  • Four species are waved at Sukkot, the seventh feast (Lev. 23).
  • Four corners of a garment carry tzit-tziot (fringes) representing all the commandments.

There are many places in the creation (nature) and the Holy Scriptures that speak to the imagery of four depicting completeness and authority much in the way that the number seven does. The seven branched menorah displays this imagery (in the natural) better than any other motif. Consider that the source or center branch is the fourth branch no matter which direction you begin your count. Messiah Yeshua stands at the center of this lampstand as He is the source from which all things flow. This brings us back to the beginning or Bereshit.

John 1:1-5  In the beginning was the Word, and the Word was with God, and the Word was God.  (2)  He was in the beginning with God.  (3)  All things came into being through Him, and apart from Him nothing came into being that has come into being.  (4)  In Him was life, and the life was the Light of men.  (5)  The Light shines in the darkness, and the darkness did not comprehend it.

It is through the divine Light of Messiah (He as our menorah) that all things came into being and are held together. As the source of LIGHT, He rescues us from the darkness and redeems and saves us. He is the beginning of “in the beginning.”

Col. 1:13-18  For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son,  (14)  in whom we have redemption, the forgiveness of sins.  (15)  He is the image of the invisible God, the firstborn of all creation.  (16)  For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities–all things have been created through Him and for Him.  (17)  He is before all things, and in Him all things hold together.  (18)  He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.

As LIGHT, He is the source branch or trunk of the menorah tree, and the fullness thereof extending into the six branches for a completion of “seven.”

Rev 1:12-15  Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands;  (13)  and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash.  (14)  His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire.  (15)  His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters.

Rev. 2:1  “To the angel of the church in Ephesus write: The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands…

The primordial Light of day one in Genesis 1:3 was not the natural light of the sun, moon, and stars (created later on day 4), but was the glorious spiritual Light of Messiah. He is the Light in the darkness and the Life of men.

While “light” is certainly a symbol for God given in Genesis 1:3, there is another symbol that precedes this primordial “light.” In Genesis 1:2, the Spirit of God is hovering or moving upon the face of the waters. This movement in Hebrew is rachaf (H7363), which is the brooding, fluttering motions a mother bird makes over her nest. From the beginning, the Spirit of God is characterized by movement, the nurturing care a mother bird has for her young, and with WATER. Does Messiah have any associations with water? The Beloved disciple John, the one who points us to the beginning and the primordial light, also points us to the ancient waters as the source for eternal life.

John 4:10  Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” (see also vs. 14)

John 7:37-38  Now on the last day, the great day of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink.  (38)  “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.'”

Modern Day Mikvah Mk17b, CC BY-SA 4.0, via Wikimedia Commons

Immersing in living waters, mayim chayim, removes ritual impurity, marks a change of status, and figures being born anew (conversion). In the days of the Temple, one couldn’t approach the Temple without first entering a mikvah (baptismal pool). The picture shows a modern mikvah in NY. When Yeshua was immersed in the Jordan River in the first century, the Holy Spirit alighted on Him like a dove, a bird, just like the hovering action of Day One of creation.

Matthew 3:16-17 (CJB) As soon as Yeshua had been immersed, he came up out of the water. At that moment heaven was opened, he saw the Spirit of God coming down upon him like a dove, [17] and a voice from heaven said, “This is my Son, whom I love; I am well pleased with him.”

As the image of the invisible God, Yeshua is also the source for the living waters of eternal life. Jeremiah declares that these living waters are from the beginning and find their source in the glorious throne of YHWH.

Jer. 17:12-14  A glorious throne on high from the beginning Is the place of our sanctuary.  (13)  O LORD, the hope of Israel, All who forsake You will be put to shame. Those who turn away on earth will be written down, Because they have forsaken the fountain of living water, even the LORD.  (14)  Heal me, O LORD, and I will be healed; Save me and I will be saved, For You are my praise. (See also Jer. 2:13)

Thus, we see the Living waters in the beginning… before all things. Time doesn’t run on some infinite straight line, it is a circle or a cycle according to the witness of creation, Hebraic thought, and the Bible. What is happening in the beginning will also happen at the end, completing the divine pattern or cycle. What do we see at the end?

Rev. 7:17  for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes.”

Rev. 21:6  Then He said to me, “It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost.

Rev. 22:1  Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb,

Though the river in Genesis chapter two isn’t named, I bet you can guess what it is called. It is the Source, the Head, and the Beginning. It is none other than the River of Life. The Holy Spirit inspired Scriptures captures this imagery in a perfect circle from beginning to end. The River of Life (like Messiah) is, was, and is to come. It has always been there flowing from the Throne of YHWH. Does the Genesis narrative about the rivers have a little bit more significance in your mind now? Perhaps learning about them can bring greater insight into not only the beginning, but the end.

The River that pours forth from Eden (paradise) and the Throne of YHWH divides into four other heads. Now, let’s go back to our menorah motif again. Imagine the River of Life as the source or center branch, fueling or feeding the outer six branches, giving them Life. In the natural, this river would be the Euphrates. Now, this doesn’t mean that the Euphrates IS the River of Life; instead, it is a metaphor for it.

The rivers are given in the following order in Genesis chapter two: Pishon, Gihon, Tigris, and Perat (Euphrates). Every word, and every letter, is divinely placed in the Torah by the Holy Spirit. The order of the four rivers is no exception. Again, imagining a menorah, Pishon would be on the first branch, Gihon on the second, the Tigris on the third, and the Euphrates on the fourth branch. Since four represents the whole or seven, the first three rivers connect chiastically to their counterpart on the other side of the menorah. Creation Gospel students will understand this from their study in Workbook 1, but for clarity, look at this graphic:

 

Notice how one and seven mirror one another as do two and six and three and five. Moreover, you can trace with your finger how they are indeed connected at the base; yet the source for them all is the Messiah or the River of Life. By the way, this “mirroring” or chiastic structure is also true for the seven days of creation, the seven Spirits of God, the seven feast days, and the many sevens found in the Book of Revelation. You can learn all about these fascinating truths by studying the Creation Gospel by Dr. Hollisa Alewine. If you are interested in joining a study group with a Trainer, email me at: kisha@graceintorah.net

Perhaps it is a little clearer now why Moses gave more information about the river Pishon than he did for the other three rivers. Looking at the graphic again, you can see how the Pishon encompasses the entire menorah as the outer shell or boundary, showing the complete or whole menorah. Before we move onto the meaning of the names

© The Creation Gospel, Hollisa Alewine

of each river and their significance, look at the graphic one more time. Now, imagine if there were a second menorah upside down on the top of this one. What would you see then? It would be a complete circle with smaller circles on the inside! Perhaps a wheel in the middle of a wheel? (That connection is a whole other study in itself.) For now, it is important to see the complete picture or the whole circle or cycle. In fact, two of the rivers of Eden are described with Hebrew words that mean to surround, encompass, and circle. For another example, google pictures of complete rainbows. They are a circle when viewed from an elevated (heavenly) perspective. On earth, we only see “half” of it – a “bow” that very much looks like a menorah with seven branches or colors. But a true rainbow makes a complete circle like the menorah on top of a menorah graphic above.

Euprates (Perat)

Do you recall from the beginning of this post how in Hebrew a river is not only water, but a mechanism for carrying light? Do you also remember the crystal clear waters flowing from the throne of God? (Dan. 7:10) Could these same “fiery” waters be life to the righteous and yet a “lake of fire” to the wicked? This is something to consider since the end has been declared from the beginning. Moreover, fire and water are paired together in multiple places in the Bible as symbols for God and for judgment.[1] For our study, consider that these waters from Eden are both flowing fire and water. Whether they burn or cleanse is determined by whether you are wicked or righteous. These flowing waters from Eden are like the Holy Spirit blowing and flowing around, among, and in His people. Like with Daniel and his companions, the fiery furnace of the Holy Spirit is a cool cleansing heat from heaven that protects the righteous, but burns the wicked.

Instead of starting with the first river listed in Genesis, we will begin with the last or what sits at the center of the menorah. This is the River Euphrates or in Hebrew Perat. The word perat comes from the word pri, or fruit. (You might recall the latter from the Kiddush blessing.) The source branch (river) on the menorah is meant to represent the Holy Spirit of Messiah. It is akin to the moed (feast) of Shavuot (Pentecost), the feast of first FRUITS.

The Bible doesn’t describe “how” the Perat flows, but the other three are described. Why? Perhaps this emphasizes the hidden action of the Holy Spirit. We cannot see Him, but we can feel His presence like the wind. Perat means “breaking forth.” Power and permanence are two words that would describe this river and the Holy Spirit. For now, think of Perat as the source, head, fruitfulness, and increase. The other rivers will reinforce these ideas.

Tigris (Cheddekel)

Moving to the third and fifth branches on the menorah, we come to the third river mentioned, the Tigris or in Hebrew, the Cheddekel. This river is said to be “going” or quite literally in Hebrew, “walking.” Creation Gospel students will draw the connection to the “running feet” of the birds and fish created on day five. Cheddekel means rapid, roaring, or noisy. This river isn’t a quiet, gentle stream – it is noisy and loud and fast moving! This should also remind you of the shouting and blowing of trumpets during the fifth feast of Rosh HaShanah that arouses sleepers from spiritual slumber and even from the grave in resurrection. Connected to this fifth branch is the third day and third feast when Yeshua rose from the grave with great power. Dry bones rattle and move as God brings them to life like the River Cheddekel!

Think of noisy movement, awakening from sleep, and (the Spirit of) power when you think of the Tigris.

Gihon (Gichon)

Again working toward the beginning, we next come to the River Gihon. It resides on the second and sixth branches on the menorah. Gihon means to burst forth, give birth, or to gush. In Hebrew, this river encompasses (savav) the whole land of Ethiopia (Cush). Do you see the circling or surrounding aspect of this river? Cush means dark or black. It can easily symbolize the darkness of burial as pictured in the Messiah’s burial during the days of Unleavened Bread. Moses, the one “drawn forth” from the water, married a Cushite woman. This is likened to the Torah being drawn from the eternal waters of Eden and the Bride being, “black, but comely.”[2] We are truly in darkness until our bridegroom redeems us with His Light and Fire. Only then can we be portrayed with white linen like the High Priest wore on Yom Kippur. The surrounding flow of the Gihon washes and renews us like the watery grave of baptism, which are mirrored in the second and sixth feasts of Matzah and Yom Kippur.

Remember to associate the surrounding flow of the Gihon and its ability to transform from darkness to light like its gushing/birthing name implies.

Pishon

The Pishon sits on the outer edges of our menorah motif, correlating to branch one and seven. We are given more information about this river than all of the others combined. Seeing that it encompasses or surrounds the entire menorah, this isn’t surprising.

Within the Hebrew word Pishon, we have the idea of dispersing, spreading, scattering, or as Brown, Driver, and Briggs’ Hebrew Definitions notes for H6376, increases.[3] Notice that this river flows around (encompasses) the whole land of Havilah, where there is good gold, bdellium, and onyx.

Havilah and its root, chul, are defined as: to circle, twist, writhe, travail, dance, or whirl. Within this word is the idea of birth pangs and tribulation. But like the Israelites travail in Egypt, the more they were afflicted, the more they increased and spread out. This led to the birth of the nation of Israel in the exodus to the wilderness. These themes are associated with the first and last feasts of Pesach and Sukkot. Moreover, to make this connection even more apparent, the rabbinical teachings say that Pishon is synonymous with the Nile River in Egypt.[4]

But what is the point in telling us about the good gold, bdellium, and onyx?

Gold (Zahav)

I probably don’t have to reiterate what many have done before me in explaining the Biblical significance of gold. What Dr. Alewine astutely points out is that the text specifies that the gold is GOOD in Havilah. Why does this matter? Because for all the “good” symbolism the Bible has for refined gold, it does have a contranym (a word meaning its own opposite). Gold may very well represent heaven, spiritual wealth, and the removal of impurities, but conversely it can represent idolatry as seen in the golden calf or Nebuchadnezzar’s gold statue. The gold in Havilah was GOOD. In other words, like the pilgrimage festivals of Pesach, Shavuot, and Sukkot, the impurities of leaven and sin have been removed. There is no malice; the streams are pure and gather together the pilgrims to the Holy City of Gold: Jerusalem. (Ever hear the song Jerusalem of Gold?) And let’s not forget that the golden menorah we have been using as a model for all of our fours and sevens is also made from pure gold (Ex. 25).

Bdellium (Bedolach)

Bdellium is a fragrant gum much like myrrh. It comes from a thorn tree which produces a small particle of resin that appears to “tear” or liquefy when the sun (light) shines upon it. Does this description remind you of anything or anyone? Wasn’t Yeshua a sweet smelling aroma to the nostrils of His Father as He died on the tree? Did Yeshua not weep for us before His appointed time?

This special resin in Hebrew literally means to divide, separate, distinguish, or even be set apart. Day one and two of creation and the first two feasts of Pesach and Unleavened Bread mirror this separation process. Like the good gold, impurities are what need to be removed or separated. But this process isn’t GOOD unless it leads to gathering together of like kind and like mind as fulfilled in the Jerusalem of Gold. While this is a glorious prospect, it may also be painful as it requires the weeping tears of repentance to enter.

Rashi likened bedolach with crystal and its ability to take pure white light and separate it into the seven colors of the rainbow or visible light.[5] Can you see this same picture on the menorah? One source (Light) streaming into seven beautiful colors that surround the entire menorah like the light refracted from a prism.  Aren’t we told that there truly is such a rainbow encompassing the throne of God? (Rev. 4:3) Could this rainbow of Light be revealed in the seven festivals of gathering in Jerusalem? Is that not their purpose; to bring light unto His people and clear paths for them to walk in?

Dr. Alewine also points out that the manna from heaven had a white look and appeared as dew upon the ground. Have you ever seen light refracted in the tiny water droplets of dew? Do you suppose it was any different when the children of Israel picked their manna up every morning? Could this have been a reminder to the children of Israel of  the Throne of God and its rainbow canopy? In a sense, they were consuming both bread and light at the same time! After all, Yeshua is said to be both!

Onyx (Shoham)

Shoham comes from a word that means to “blanch” or “make white.” What an oxymoron! The onyx stone is usually black or dark in color. Spiritually speaking, this “whitening” is the process of sanctification or holiness. This idea is similar to the land of Cush mentioned earlier. Dr. Alewine compares this whitening to the “bleached” linen garments of the priests. These garments were made of shesh (shin, shin). Figuratively this connects the priests’ linen garments with man (six –shesh) and with fire (shin – aysh).

Do you recall what the high priest wore on his shoulders? Yes, two onyx stones! These were connected to the breastplate by GOLD chains. When we are told that the government will rest on the shoulders of our Messiah (and High Priest), these onyx stones should come to mind. Engraved on these stones are the names of the twelve tribes of Israel. These are the holy ones that testify to Yeshua’s government of heaven and earth. And it is He alone that takes what was once inscribed in darkness and turns it into light. These will be robed in white, for they have washed their (dark) robes and made them white in the blood of the Lamb. (Rev. 7:14)

Is the River of Life pictured in the four rivers of Eden, the seven days of creation,  the seven Spirits of God, and the seven moedim (feast days) for Gentiles as well as Jews?

Rev 7:9-10  After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands;  (10)  and they cry out with a loud voice, saying, “Salvation to our God who sits on the throne, and to the Lamb.”

Yes! Dr. Alewine points one to John 10:16.

“I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd.

She goes on to say:

“Did Yeshua come to dismiss his Gentile flock from the appointed feasts? Did Yeshua come to create division between or among the folds at the appointed times, or did he come to make them one flock with one shepherd?” [6]

The rivers of Eden are one more testimony that from the beginning, YHWH has declared the end. The first letter of the Bible is an ENLARGED beht, meaning house or tent. From the onset of all things, the Father’s desire is to build and enlarge His House. Within the rivers and moedim (feast days) the good news of the gospel is proclaimed. This is the only place where the nations will find their healing and rest.


Conclusion

The rivers of Eden surround and flow around the creation days, feasts, spirits of God, and our menorah motif. But they are meant to flow and move through you and me too! By keeping the appointed times set by the Creator on day four, we are equipped to produce the good gold of Havilah (increase). This refining process is a sweet smelling aroma (bedolach) to our Father as we are proclaiming His government (onyx) throughout the earth.

Moving inward to the surrounding river of Gihon, the darkness (Cush/Ethiopia) is pierced as the sons of God prepare to burst forth in their unveiling. By the time the Tigris (Cheddekel) begins to flow through us, we are primed for new life and resurrection; because like the Tigris, we “walk” in the paths of the Creator. The gospel moves with rapid force throughout the earth.

Finally, the Perat (Euphrates) produces abundance and fruitfulness as a great multitude from every tribe and tongue wave palm branches at the great Feast of Sukkot in worship of the King of kings! These are those that will rejoice with the four living creatures under the rainbow canopy of God’s Throne. Below the Throne, the River of Life flows freely to nourish and cleanse the righteous with the cool fire waters of heaven. The wicked will experience the same flow of this river, but it will be unto them a lake of fire (judgment). The end is the beginning and the beginning is the end! Selah.

[1] Examples: Baptism of water and fire, earth destroyed with water and later with fire, God was a pillar of cloud (water) and a pillar of fire to Israelites in the desert, the Hebrew word for heavens is shemayim, a word that literally means “fire-water”, etc.

[2] See the Song of Songs 1:5 and Dr. Alewine’s Creation Gospel Workbook 5 Volume 1, p. 16

[3] Brown, Driver, and Briggs’ Hebrew Definitions: H6376 פּישׁון pee-shone’ From H6335; dispersive; Pishon, a river of Eden: – Pison.

H6335 פּוּשׁ poosh A primitive root; to spread; figuratively act proudly: – grow up, be grown fat, spread selves, be scattered.

[4] See Dr. Alewine’s Creation Gospel Workbook 5 Volume 1, pages 15 and 20.

[5] See Dr. Alewine’s Creation Gospel Workbook 5 Volume 1, p. 18.

[6] Dr. Alewine’s Creation Gospel Workbook 5 Volume 1, pages 34-35.

Categories: Biblical Symbols, Moedim, Torah Portions | Tags: , , , , , , , | 15 Comments

Why Jonah?

Posted on October 3, 2014 by K. Gallagher

© Biblebox | Dreamstime.com

Why Do We Read Jonah During Yom Kippur?

Is this book about repentance (teshuvah)? Is it about second chances? Does the story focus on Nineveh or Jonah? Do you find Jonah’s attitude unwarranted? What is it about that plant or gourd that grows up and shades Jonah and then dies and withers from a worm? What does this all really mean for us at Yom Kippur?

These questions are always on my mind (lev) as we read Jonah on Yom Kippur. But this year, I had some new information come to my attention that has finally answered some of the paradoxes I’ve felt when I’ve read Jonah’s story in the past. I mean, how could Jonah literally want to die because God pardoned Nineveh? What was happening that I don’t understand? What’s the REAL message I am to receive from this story? Is it just about second chances or is there more to it than that?

When my boys were younger, we used to watch the Veggie Tales movie “Jonah” around Yom Kippur. The song “God of Second Chances” rings in my ears still to this day when I think of Jonah. I believe that Rabbi David Fohrman has finally put that ear worm to rest this year. In his segment of teachings on Jonah at AlephBeta Academy, Rabbi Fohrman digs deeply into the Hebrew of the narrative to bring forth quite a few rubies and diamonds. I really hope you will take the time to listen to all 6 segments as you afflict your soul this Yom Kippur.

Rabbi Fohrman has a way of teaching and speaking that just affects me greatly. (Or as the Veggie Tale tomato would say, “It moved me Bob”.) With this series on Jonah, Rabbi Fohrman has once again peeled back the layers of a familiar story to reveal a simple yet profound truth to me. In total, the segments are only about 40 minutes long— an easy feat for Yom Kippur. Why do we need both Justice and Compassion? Find out why in these segments.

Segment 1  “What’s Jonah really About?” by Rabbi David Fohrman  (You can move to the next segment by clicking the arrow button pointing to the right under the display window at AlephBeta Academy.)

 

But WAIT, there’s more!

I have one more sweet treat for you on Yom Kippur. Dr. Hollisa Alewine has two great teachings that she has posted on the Creation Gospel Facebook page related to Yom Kippur. Obviously, you facebookers can go to her page and read these articles there. But for those of you that don’t do Facebook, I’ve provided the links to the posts below. These require some chewing, but they are a timely message about the True Spirit of the Moedim (Feasts). Enjoy!!

A Letter from Hollisa Alewine

Yom HaKippurim: A Day Like Purim

 

May you have an easy fast (tzom kal)!

 

Categories: Moedim, News Flash | Tags: , , , , , , | Leave a comment

Matters of the Heart Part III

Posted on September 23, 2014 by K. Gallagher

Mussar 101

How do we prepare and practice in order 
to pass the myriad of life’s tests for our souls?

I ended Part II of Matters of the Heart with the above question. In this post, I will attempt to answer it. The battlefield may be in the mind (lev), but unless our minds are renewed, we are doomed to make the wrong choice again and again. Sadly, many of us are only aware of one way of doing things, one way of feeling, and one way of responding when our Father presents us with a test. Thus, we often find ourselves in similar situations and circumstances making the same mistakes in every relationship we have.  And worse, because of our narrow mindedness, we blame these patterns on anything and everything except for our own choices, behaviors, and attitudes. It’s always someone else’s fault that I’m this way or that I acted this way or that I said what I did.

While it may be true that someone else provoked you or that they really aren’t doing what they should be doing, you have control and authority over one thing: yourself. You are not responsible for the behavior, attitude, or short-comings of any other soul besides yourself. (Obviously, child rearing is another story not covered here. But, even as their guardians, you still do not “control” them.) God did not grant humans with the authority to control their circumstances or other people. And yet, every single person tries to do both, because that is the nature of fallen man (the old man/flesh/nephesh).

So, the real issue is YOU and your heart. In Part II, I mentioned the idea that we have “two” hearts or what the rabbis call the good and evil inclination. Christians may refer to this dichotomy as the battle between the spirit and the flesh. But the latter view often demonizes the flesh, which is not exactly accurate. True balance is found when our spirit man rules over the older beastly/fleshly nature. Remember the advantage a man has in working the field with a trained beast? There is much POWER and DIRECTION (purpose) found in ruling the nephesh, beast, flesh, or evil inclination.

“He who has not yet ruled over his evil inclination is like one lost along the paths [of the maze] unable to differentiate between them.” – The Path of the Just, Rabbi Moshe Chaim Luzzatto

In the DreamWorks production How to Train Your Dragon, a dragon, Toothless, and young Viking, Hiccup, are the protagonists. This unlikely duo discovers that warring against each other does nothing to conquer the real enemy: the great dragon that has enslaved them all. I cannot help but to see this story as a parable for real life. Like Hiccup, we have a real dragon or beast/nephesh. He is NOT our enemy. With a little training or taming, we can achieve great heights together! And best of all, when we harmonize this relationship, we are equipped to truly fight the real enemy of our souls, the great dragon, that serpent of old (Rev. 12:9).

So, how do we TRAIN our personal dragon, or beast/nephesh? Obviously, the first step is to submit ourselves over to the King of kings. But then, what? Does Adonai automatically give us a new heart (levav)? Based on my personal experience and the testimony I see in the lives of every believer I’ve ever met, the answer is yes… and no. God can certainly change and renew our hearts to serve Him, but that doesn’t imply that we have no choice after this initial change. Freewill isn’t tossed out the window once we place the blood of the Lamb on our doorposts. Sinai is still there, giving us the instructions of life. And like the Israelites’ of old, we will be tested in the wilderness. Even after the advent of Yeshua, we are daily offered the choice of life or death.

2Ti 2:22-26 (NAS95) Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart. 23 But refuse foolish and ignorant speculations, knowing that they produce quarrels.

24 The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged,

25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth,

26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will.

Each day presents a multitude of opportunities for one to choose. The good news is that if you have a personal relationship with the Yeshua, every tool you need to choose life is at your disposal. The problem is that many of us who have this relationship still have no idea how to use a such a power tool or even where they are kept. This is where the Jewish practice of mussar has helped me the most.[1] It’s as if someone finally turned a light on in the garage and I can now see the toolbox and blueprints to build (character/fruit) more clearly.

How to Train Your Dragon… Beast

Do you remember Pharaoh’s hard heart that we discussed in Part I? The converse of this pattern is also true. First Pharaoh hardened his own heart, which led to YHWH eventually handing him over to his own (wicked) desires. If this is true, could it also be said that if we continue to submit and humble our hearts toward Adonai that He will strengthen that choice? I believe He does; and we will explore this notion by reading some of Paul’s writings in a bit.

Php. 4:13  I can do all things through Him who strengthens me.

Indeed, God can strengthen us in a positive way just as He strengthened Pharaoh in a negative way.[2] The determining factor is the state of our heart. By continuing in sin, we become strengthened to sin more. By continuing to practice righteousness, we are strengthened to act more righteously.

Rom. 6:16  Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?

This truth has long been understood by the rabbis. The whole of Jewish ethics is based in this principle. Mussar, which literally means “correction,” is about holding your own soul/nephesh/heart accountable to God. It requires one to be mindful and intentional about every thought one has, because what happens in the mind eventually comes to fruition in the form of words and deeds. Thus, mussar is a meditation and a practice in the realm of personal accountability. The goal is to become more like Adonai, and less like fallen Adam by examining one’s own fruit. What am I producing? If my words and actions do not align with “it is written,” then my fruit is not of the Tree of Life. Nor am I projecting the image of Messiah to the world.

“For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, and we are ready to punish all disobedience, whenever your obedience is complete.” (2Co 10:3-6, NAS95)

Mussar helps one cross the great divide between the man/woman of God one desires to be, and the one they currently are. We can only change or transform if we know where we are failing or weak. We can’t repent and turn and walk a different way if we refuse to look at the thing(s) that are causing us to stumble. Mussar lifts the window shades of our hearts and allows the Light of Adonai to gently reveal the areas of our lives that we haven’t given over to His authority. It is hard and painful, but also so liberating!

“The heart is deceitful above all things, and incurable—who can know it? I Adonai search the heart, I try the mind, to give every man according to his ways, according to the fruit of his deeds.” (Jer 17:9-10, TLV)

King Solomon wrote the Book of Proverbs in order to teach his son (and us) mussar; and thus, we see this Hebrew word most often in this book.

Pro. 1:3-5  To receive instruction (mussar) in wise behavior, righteousness, justice and equity; (4) to give prudence to the naive, to the youth knowledge and discretion, (5) a wise man will hear and increase in learning, and a man of understanding will acquire wise counsel…

H4148  (Brown-Driver-Briggs) מוּסר mûsâr Definition: 1) discipline, chastening, correction. 1a) discipline, correction. 1b) chastening. Part of Speech: noun masculine. A Related Word by BDB/Strong’s Number: from H3256

Notice that our correction or instruction (mussar) is for the purpose of wise behavior. Solomon goes on to say that it is only fools that reject such instruction/mussar.

Pro. 1:6-7  To understand a proverb and a figure, the words of the wise and their riddles. (7) The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction (mussar).

Mussar, therefore, is meant to instruct, correct, and in some cases even reprove our walk. I don’t know about you, but I can certainly use all the help I can get. Long before the Jewish Sages developed the practice of mussar, King Solomon, the wisest man on earth, was teaching this method. If you look closely, you will see that Yeshua and even the Apostle Paul encouraged us to practice mussar. (We will look at an example from Paul’s writings later in this post.)

So, what is Jewish mussar? It can be simply defined as a spiritual practice that enables one to refine one’s character traits, allowing us to transform ourselves, to move toward wholeness, to realize our highest spiritual potential and to live everyday life with happiness, trust and love.[3].

Character traits? What do they have to do with anything? Actually, they have to do with EVERYTHING!

Perhaps a better expression for Christians would be “examining one’s fruit.” In the Bible, spiritual fruit is described as abstract traits, attributes, and emotions such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal. 5:22-23). Adonai Himself is described with various traits, attributes, and emotions.

“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.” (Rom 1:20, NAS95)

“Then Adonai passed before him, and proclaimed, ‘Adonai, Adonai, the compassionate and gracious God, slow to anger, and abundant in lovingkindness and truth, showing mercy to a thousand generations, forgiving iniquity and transgression and sin, yet by no means leaving the guilty unpunished…’” (Exo 34:6-7, TLV)

Bad fruit or works of the flesh are likewise traits, feelings, and the actions that result from them: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, etc. (Gal. 5:19-21)

Spiritually speaking, our “fruit” is what we say and what we do. Whatever is in our hearts will issue out into the physical world in one of these two ways, revealing what is our lev. So, intentional examination of our fruit is crucial to whether we have abundant life or are nothing more than the walking dead. Paul described our struggle and why renewing or setting our minds (lev) on the things of God is critical in Romans 7-8.

Romans 8:5-8 (NASB) For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. 6 For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, 7 because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, 8 and those who are in the flesh cannot please God.

How can mussar help us to do this? There are three stages to “practicing” mussar. I say “practice” because this easy and non-time consuming method is meant to prepare you for life’s exams. If one studies for a test, they are much more likely to do well (tov). Think of mussar practice as the study guide you’ve been missing all these years. Mussar isn’t about doctrine, tradition, or Halacha (how to keep the commandments). You won’t find your faith in Yeshua challenged or lessened by doing mussar. Instead, you’ll become of aware of what is in your heart, and how you can choose to break out of patterns, habits, and cycles that have plagued you all your life. Your relationship with Adonai and others will be strengthened and changed for the better, and despite your circumstances, you will discover shalom and steadfastness in the midst of life’s many storms.

“The wisdom of the wise is to understand his way, but the foolishness of fools is deceit.” (Pro 14:8, LITV)

“Brothers and sisters, do not be children in your thinking; yet in evil be infants, but in your thinking be mature.” (1Co 14:20, NASB)

Mussar Stages

Stage 1: Sensitivity

Mussar begins with you being completely honest with yourself and the choices you make. In a sense, it’s becoming AWARE of who you are, what you say, what you do, and how you feel. Denial is the antithesis to sensitivity. This process will require you to really open yourself up to the gentle correction and revelation of the Holy Spirit. The more open you are to allow the truth of what’s in your heart to be revealed, the more progress you’ll make towards shalom. Thus, repenting for what HaShem shows you is vital. This leads to stage two, which incidentally, is the next step in repentance.

“So I turned my heart to understand, to search and seek out wisdom and an explanation of things and to know the stupidity of wickedness and madness of folly.” (Ecc 7:25, TLV)

Stage 2: Self- Restraint

Once you become aware of your own choices, attitudes, feelings, and actions, and have repented for those that are incorrect, you must make a conscious effort to stop the wrong behavior. Teshuvah (repentance) means “to turn” away from the bad activity. This is not always easy, don’t give up! Mussar recognizes, but does not condemn failures. Instead, you are encouraged to repent again, and try to do better in the next test. Mussar would also have you recognize those actions, feelings, and behaviors that are good and godly in order to continue their growth.

Proverbs 24:16 (NASB) For a righteous man falls seven times, and rises again, but the wicked stumble in time of calamity.

Stage 3: Transformation

The more we practice the two stages above, we gradually change or “renew our minds.” As you will soon discover, the traits focused on are from the Word, and it really does have transformative power! You will find yourself in yet another repetitive situation, and for the first time, you will know how to respond appropriately and godly! It’s as if door number two has been there all along, you just couldn’t “see” it in order to make a better choice. Now, door number two is clearly seen and you have made the first step toward overcoming in that area in which you struggle.

Does this sound too good to be true? I thought so, too, until I started practicing mussar. It is worth pointing out that mussar is a little different for each us. This is because we do not all share the same struggles. For example, you might not have any issue with being generous (one of your good traits), whereas your neighbor may have a tendency toward being stingy. Thus, we each will have our own personal “soul” curriculum to work on. Stage one, sensitivity, should help you to discern where you lack and where you excel. And sometimes, we “think” we excel in an area, and only later discover that there was still much room for improvement.

photo (7)Keep an Accounting

We begin mussar practice by keeping an “accounting of the soul” (Chesbon HaNephesh) diary or journal for a week or two. It’s simple. Every night (or morning, whichever suites your schedule) for a week, record (it doesn’t have to be lengthy) the instances in your day where you believe your lower self (beast/nephesh/flesh) had the upper hand. Be specific. It can be anything from over eating to doing or saying something you should or shouldn’t have. For example, did you find yourself behind Ms. Slowpoke with three carts at the grocery store? Did bad thoughts cross your mind? Write them down. What about traffic? Any road rage today? What about a stranger asking for money? Did you open or close your hand? Why? Did you lose your temper with your spouse or child? Did you look upon someone and judge them for what they wore or didn’t wear? Did you lust after or covet something that wasn’t yours? Be honest. No one will see your journal but you and God.

Wisdom says those who seek her daily and hear (shema) instruction (mussar) will find life:

“And now, my children, listen to me: happy are those who keep my ways. Hear (shema) instruction (mussar) and be wise, and do not neglect it. Happy is the one who listens to me, watching daily at my gates, waiting beside my doors. For whoever finds me finds life and obtains favor from the LORD;” (Pro 8:32-35, NRSV)

The areas that you need to work on can be narrowed down into one word. For example, you may find that you have a pattern of impatience. Lacking patience quickly ignites ungodly anger and rage. This area of your life is out of balance. In a word, the trait (fruit) you need to produce is patience. Perhaps you are highly critical of other people. It matters not how they’ve behaved. By criticizing them (even in your mind), you are making an unrighteous judgment that is fueled by a lack of honor and respect for a being created in the image of God. The trait you need to work on is honor. It may be very difficult to see the “good” or “holiness” in a person that lives contrary to the Word, but Yeshua died for them too. Thus, the point isn’t to overlook or condone their bad behavior, but for you to realize that they, too, were created in the image of God. The practice isn’t about them, it’s about you. Can you honor them… anyway?

This type of journaling will reveal PATTERNS in your life and areas that need to be corrected (mussar). For years now, my family has been doing this in mini fashion in preparation for Yom Kippur. An accounting of the soul[4] chart is what my family uses before we perform the tashlich service. Until rather recently, I had no idea that this accounting was part of mussar work. But, repentance and accounting should occur more than once a year, right? Start a mussar journal and you’ll find that Adonai can speak to you in your own handwriting. This isn’t mystical. In being transparent and honest with yourself, you are in effect being open and honest with the Creator and He will strengthens your heart to be the overcomer you desire to be.

Soul Traits (Middot)

Once you’ve discovered the traits (areas) that you need to improve, you will spend one week practicing or focusing on each one. If you have a hard time making or discerning your list (curriculum), you can use a preformed chart with traits already listed. Most people begin mussar by using one of these. With practice, you will gain insight into the traits that you need to do work on more. Many mussar programs recommend starting with thirteen or eighteen traits. A list of thirteen would take you through each one four times in a year. But this is only a suggestion. You might find you need to spend several weeks in one area or a fruit or trait that you had not considered continues to pop up in your life. Work on it. (:

What do I mean by “work?” Simply being intentional in your prayer life and Bible study, and honest about what is occurring in your life and in your relationships. Take a long, hard, honest look at all of it like the serpent on the pole and be healed. Adonai promises that if we ask Him, He will answer. If we seek Him, we will find Him. And His desire is to refine and conform us into the image of Yeshua. We should desire to participate in the process and not get tossed around with every wave and trial of life.

“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what man is there among you who, when his son asks for a loaf, will give him a stone? Or if he asks for a fish, he will not give him a snake, will he? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!” (Mat 7:7-11, NAS95)

“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” (2Co 3:18, NKJV)

It is helpful to meditate upon and learn more about each soul trait (or attributes of God or fruit of the Spirit). You cannot improve if you do not understand what it is that is the problem. This is where a good mussar book or an online program comes in handy. My favorite book is Everyday Holiness by Alan Morinis. If you can’t spare any money, you can go through a free online course in order to get the hang of doing mussar. This program is also written by Mr. Morinis for Aish.com.

Reading about the trait/fruit you are working to improve is an exercise of your mind (lev). The Word of God is your best resource. If you are working on honor, do a concordance search for all the verses that speak about honor. Read them in context and ask the Holy Spirit to reveal how you can act and think with godly honor. I also recommend that you read an article or two during this week about honor. Riverton Mussar has some excellent articles on many soul traits from a Messianic perspective.

To help you focus throughout the days you are working on a particular trait/fruit, it is advisable to develop a phrase that will remind you of that trait. For example, for honor, Mr. Morinis suggests thinking “each one, a holy soul” to encourage one to honor their fellowman. He also recommends finding another person to practice mussar with in order to go deeper. Accountability is always helpful, and other people always have insights and perspectives that you haven’t considered. We can learn a great deal from one another. (This doesn’t mean you have to reveal your personal journal.)photo (6)

Mussar in a Nutshell

  • Work on one trait/fruit in your list for one or two weeks. Throughout the weeks, read about your trait/fruit in Scripture and other resources.
  • Every morning meditate upon the phrase you’ve chosen to remind you of that trait. Pray and ask the Father to give you an opportunity to exercise this muscle you’re trying develop. (Be prepared for this: like in exercise, your muscles/flesh may complain.) You will be surprised by how the Holy Spirit brings your phrase to mind when you are being tempted.
  • At the end of the day, record your triumphs and failings in this area. Pray and ask the Father to help you improve. You can also journal in the morning if that better suites you. The point is to do it – even if you only write a sentence or two.

This may seem too simple to warrant results. And I must admit that at first, I thought this was the case. However, that thought was quickly overruled when I was actually tested in an area I had “studied” for. Instead of reacting as I usually did, I was sensitive to my emotions and unhealthy soul patterns. Though it’s not what I wanted to do (nephesh), I chose differently and gained much better results! Moreover, I think it surprised the person I was dealing with and disarmed them from a normal escalation.

Remember, your mind (lev) can only choose differently when it is taught differently. A renewed mind/heart has been changed by a steady diet of godly instruction. But like any test, you must study the areas where you lack knowledge and understanding in order to pass. Mussar guides you to these weak areas and builds up your awareness and knowledge.

Paul’s Mussar

It is helpful to see a mussar example from the Apostolic Scriptures.  I’ve chosen to use the passage from a verse I quoted earlier. Let’s begin by looking at the context of the following verse.

Php. 4:13  I can do all things through Him who strengthens me.

The following passage is lengthy, but I urge you to read it in its entirety for the best context.

Php 4:4-9  Rejoice in the Lord always; again I will say, rejoice!  (5)  Let your gentle spirit be known to all men. The Lord is near.  (6)  Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.  (7)  And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.  (8)  Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things.  (9)  The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.

Paul is giving us some pretty awesome advice that is not unlike the practice of mussar. Notice the bolded words above. Each is one is a middah, soul trait, or fruit that can be meditated upon and practiced in mussar. I hardly believe this is coincidence. Best of all, Paul says that the shalom of God will guard our hearts and minds (levav) IF we do these things! The passage continues:

Php 4:10-13  But I rejoiced in the Lord greatly, that now at last you have revived your concern for me; indeed, you were concerned before, but you lacked opportunity.  (11)  Not that I speak from want, for I have learned to be content in whatever circumstances I am.  (12)  I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need.  (13)  I can do all things through Him who strengthens me.

It was in doing these things that Paul LEARNED to be content in all circumstances – good or bad. I want to know what Paul did. How exactly could he end this discourse with “I can do all things through Him that strengthens me?” We quote this last verse all the time, but I can’t help but to wonder if we are missing something important that is revealed before Paul arrives at this summation.

Going back to the beginning of these quotes from Philippians, let’s look at the things he tells us to DO so that the peace of God guards our hearts and minds (levav).

  1. Dwell on these things. (vs. 8)
  2. Practice these things. (vs. 9)

These two points are precisely the two things ancient and modern mussar teachers emphasize in mussar practice. Number one uses the Greek word logizomai (Strong’s G3049), which literally means to “to take an inventory.” The entire point of doing Mussar is to take (or give) an accounting of your soul. You are to do this (in part) by meditating upon godly attributes, characteristics, or qualities. The King James Version of verse 8 translates logizomai as “to think on.” We are to purposefully think upon godly attributes and weigh ourselves in that balance.

The Greek word for practice in verse 9 is prassō. It means to practice or perform repeatedly or habitually. Again, this mirrors what the mussar teachers have said for centuries. Habitually comparing our hearts to the attributes of God results with change, transformation, and renewal. This doesn’t mean it will be easy. Paul’s life certainly wasn’t “easy.” But the secret he learned enabled him to proclaim real joy and liberty in the midst of great trials, persecution, and pain.

Paul mentions these particular qualities:

  1. Rejoice (This is akin to the common mussar trait of enthusiasm or zeal, vs. 4, notice that it is repeated)
  2. Gentleness (vs. 5)
  3. Trust (inferred as the opposite of being anxious, vs.6 )
  4. Thanksgiving (vs. 6)
  5. Truth (vs. 8)
  6. Honor (vs. 8)
  7. Righteousness (vs. 8)
  8. Purity (vs. 8)
  9. Love (vs. 8)
  10. Goodness (vs. 8)
  11. Excellence (vs. 8)
  12. Worthiness (vs. 8)
  13. Generosity (inferred by “concern” for another, vs. 10)

I purposely drew out thirteen qualities from this passage because most mussar programs choose this number as a starting point to begin your practice. Paul tells us to THINK upon (take an inventory of) these things and to PRACTICE these things habitually. This is mussar; and the Biblical path to overcoming, contentment, and shalom.

The result will be none other than our hearts and minds being guarded by the peace of God. Moreover, it is the SECRET, according to Paul, as to how he LEARNED to be content in ALL circumstances. If Paul had to LEARN these things, what makes us think that we won’t have to? How many of us would give just about anything for either one of these things?

 “Mussar aims to help you close the gap between your ideals and the life you actually lead.” –Alan Morinis

Doesn’t that sound wonderful? I believe mussar is the hidden power tool in our garden shed. The question is, are we willing to wield it?

 

 

[1] I would be remiss if I didn’t also mention the fantastic Creation Gospel series as the springboard that led me to mussar in the first place. Dr. Alewine’s work is incomparable in its scope to treat and remedy the whole person in the glorious light of the Messiah and His Holy Spirit.

[2] This is explained in Matters of the Heart Part I.

[3] Rabbi Rosalin Mandelberg

[4] This accounting is called an Chesbon HaNephesh.

Categories: Messianic Issues, Musings | Tags: , , , , , | 12 Comments

Matters of the Heart Part II

Posted on September 21, 2014 by K. Gallagher

Two Hearts?

© Simi32 | Dreamstime.com - Heart Devil Or Angel Icon Photo

© Simi32 | Dreamstime.com – Heart Devil Or Angel Icon Photo

In the last post on Matters of the Heart Part I, I laid the foundation for the Hebraic and Biblical understanding of the heart or the lev/levav. As I was researching this Hebrew word, I discovered that the Rabbis have long understood the dual nature of the human heart. (No surprise there.) I mentioned in Part I that this duality is most akin to us being double-minded, since the lev is also our mind.

But the Rabbis take this a step further and make a Midrash on the fact that the Hebrew word for heart comes in two forms: lev and levav. Even looking at these transliterations, you can see that the latter form has a “doubled” vet. The Rabbis point out that we each have TWO hearts or two conflicting impulses (good and evil) at the core of our being. The lesson isn’t that we are to neglect the evil inclination and strengthen the good inclination, as we might assume. Rather, a truly righteous person will yoke both inclinations to the mitzvot or commandments of God in order to direct us toward godliness.

This may seem strange to our Greek minded nature. But the Rabbis make a point that we often miss. The evil inclination is really our nephesh. It is our fleshly desires, appetites, emotions, will, and intellect. It serves a godly purpose IF we bring it into obedience to the Word of God. The strong urge or desire to procreate is only evil when it not sought within the holy bounds of matrimony. The drive to expand our territory is good if that expansion is for the Kingdom of Heaven. Without the “evil” inclination aspect of our levav, we would have no passion, drive, or desire to accomplish anything.

Photo by Axel Holen on Unsplash

The analogy that best describes this lesson of the sages is witnessed in our domesticated beasts or animals. My son and I just finished reading Black Beauty by Anna Sewell. Many of you will be familiar with this classic, but for those of you that are not, it is a tale about the life of a horse named Black Beauty. Beauty grows up around people and learns to work hard early in life. He is a gentle and loving horse, but faces many challenges as he is bought and sold numerous times, sometimes to good men and other times to cruel ones. Beauty is the epitome of a tamed beast. He is well trained and desires to please his masters. As a matter of fact, the owners that take good care of him and show him love, mercy, and compassion only makes Beauty a better work horse and companion. Beauty grows to love and trust them and their families. His diligent service in these homes is driven by love rather than fear (of punishment).

Along his journey, Beauty meets many other horses and hears their life stories. Those that had a wild or cruel upbringing have “issues” with man. They fear giving new owners their trust and often step out of line in disobedience or ignorance. Beauty is grateful for his loving upbringing and sound instruction when he hears stories like these, for he knows that had he not known love, compassion, and gentle training when he was young, he might have the same struggles as his new friends.

While reading this old story again after many years, I have been struck by it in a profound way. We, like Beauty, are also (partially) a beast (nephesh). And like his friends, our upbringing has a great impact on our future. Those of us raised with godly parents that gently guided us have advantages, and in some cases, less “issues” than those that didn’t. This in no way implies that those less fortunate in their upbringing cannot overcome through Messiah. But I can’t help but to recall the Creator’s mandate that we are to diligently teach our children. These words aren’t arbitrary. They are purposeful and would not be in the Torah if obeying this commandment didn’t have a direct impact on the us, our children, and the earth.

But that isn’t what impressed me the most about rereading Black Beauty. Mrs. Sewell went into great detail about the proper and improper handling, training, and treatment of horses. It was as if Adonai was speaking to me through this children’s story about our “older” nature, our nephesh, the beast. Our nephesh must be broken in and tamed just like the wild stallion. We must bring it into the submission of our renewed spirit that is ruled by Messiah, the Living Word of Elohim.

All those wild passions, strengths, and desires must be broken and reforged for a NEW purpose – to serve HaShem and our fellowman. In other words, that part of your heart (levav) that likes to have its way instead of doing what you “know” to do is really an unruly and untamed BEAST. It is just as strong and powerful as the majestic Black Beauty. It must learn to serve the master (your spirit) and the Master of masters, Adonai. If this nature is brought into obedience, great things will happen. Think of how much more a man with a work horse can do in the field than one without one!

The Beast Within

The Scriptures that reference our heart, mind, and soul are meant to instruct one about how to tame the “older” nature and bring it into submission to YHWH. When taming and training a beast of the field, we understand that it is a PROCESS . It doesn’t happen overnight, but through persistent, faithful, and consistent training. This natural picture of a greater spiritual truth should bring encouragement to those who still struggle with particular areas of obedience. (Which if one is honest, is all of us!)

As I was meditating on this practice and Black Beauty, it became clear as to why it is so important to search out the “roots” behind many of our struggles. These (bad) roots would have been formed when we were young or could be a generational issue.[1] Conversely, they could form as we age as a response to unfair, abusive, or hard circumstances.

These “roots” are basically made-up of thoughts and agreements with falsehoods. In other words, our lev or levav has rooted itself with a wrong mindset which brings about incorrect feelings, actions, words, attitudes, and deeds. How can one break free and walk, live, or think another way unless he is taught with much patience and kindness? Like Black Beauty’s friends, it takes the long suffering of a good trainer to help the beast see that there is a better way to behave and that some people really can be trusted.

Photo by sue hughes on Unsplash

Although godly people are the key to one hearing and receiving the Good News, we have our own homework to do as well. Please don’t misunderstand that last statement. I’m not inferring that the Gospel isn’t enough or that it must be earned. What I am saying is that once you RECEIVE the truth, you must learn to walk in it, if you truly desire to be an overcomer with abundant life. I’ve met many people that were saved by the grace of God, but they were still living with much pain from the past, patterns of broken relationships, and remained in bondage in some areas.

Many would suggest these people are in need of deliverance and I agree with that counsel. However, most references in the Bible about deliverance are about salvation and rescue from physical enemies or adversaries. Not all of our ailments and problems come from the outside. Many are issues of our heart (lev) which have been left unchecked because we SEE no other alternative or we just don’t know HOW to get from point A to point B. We have no clue as how to rein in the beast (nephesh/flesh) and change for the better. This is where the washing of the water of the word becomes our guide to success.

Eph. 5:26-27  So that He might sanctify her, having cleansed her by the washing of water with the word,  (27)  that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.

What I’m really speaking to here is sanctification, not deliverance. I personally believe that some people fail to receive deliverance in certain areas because the problem isn’t about an outside force or enemy, but an inward (heart) issue that is in need of cleansing and circumcision. That which is neglected is the MIND or heart, the lev or levav.

Tit. 2:11-15  For the grace of God has appeared, bringing salvation to all men,  (12)  instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age,  (13)  looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus,  (14)  who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.  (15)  These things speak and exhort and reprove with all authority. Let no one disregard you.

Are you zealous for good deeds? I like to think that I am until I am tested, and then the real truth of what is in my heart comes forth. This is why we are tested in the first place, so we can what really lurks in its depths. We tend to think that “tests” are huge and obvious. Most are not. Instead, the majority of how and when we are tested is in our everyday life – those things we perceive to be non-consequential or minor.

For example, you’re running late for an appointment and every possible delay seems to prevent you from getting there on time. Each obstacle heightens your anger a little more. Eventually, you find yourself trying to enter a heavy traffic highway, and not one car is willing to let you in. Finally there is a tiny break, so you hit the gas and squeeze onto the highway. But, the packed highway only inches along. You find yourself sitting through every traffic light multiple times. Your frustration, anger, and blood pressure continues to rise. Suddenly, you see another car trying to enter the street like you did a few minutes ago. The traffic stops near them, and you have a choice to make. Do you let them in? Who knows how long they’ve sat there trying to turn? Any other day, your kindness would allow them to enter just in front of you. But today, you’ve reached the point of “beyond late” to your appointment. Do you let them pass anyhow, knowing it may cost you passage through the next stop light? Or, do you justify your selfishness because you are late for a very important date?

Does that example seem too “small” of an issue to really matter? What about this one?

It seems as though every day you have to remind your son to do what he knows to do – clean the cat box and take out the trash. Without fail, every day you are forced to remind him. This constant cycle has you immensely frustrated. Today has already been a trying day with other matters. Do you grab him by the ear and drag him to the cat box and demand he fulfill his duty? Do you scream and shout out of exasperation? Do you mete out severe punishment while furious? Or do you slip into indifference and apathy and do his job yourself? There are so many choices as to how to respond. Which one, if any, is correct and supports the notion that you are godly and zealous for good deeds? How would Yeshua respond?

How about this one? Your spouse has a bad habit that drives you up the wall. Maybe it’s leaving the toilet seat up. You’ve kicked, screamed, cried, begged, and pleaded that he do this one simple thing for you. Why won’t they just do this one thing? Do they not love me? Why? Why? Why? Today you sit down to do your business and… ker-plop! Your bottom touches the cold ceramic edges of a seatless loo and you barely miss falling into the water. Immediately your blood pressure skyrockets. As usual, your response is to rush into the other room to announce (yell) your disdain for your spouse’s carelessness. Your spouse goes on the defensive at your furious tantrum. Shalom in the home flies out the window along with any and all of your sensibilities. The evening is completely spoiled, the children have witnessed yet another verbal outburst with tears and slamming doors and the whole house is now on edge. Any plans for family time have been lost. Reading Scripture together as a family is reserved for another day. All this because your precious bottom touched a little potty water. Worst of all, you feel justified in your actions. All blame goes to the REAL guilty party: your spouse!

Photo by Giorgio Trovato on Unsplash

While it is true that your spouse needs to be more respectful of your wishes (and your tuchas), he is NOT the villain in this little tale. You are. His little oversight didn’t wreak havoc in your household and teach your children the “wrong way” to handle life’s problems. It wouldn’t be surprising if YHWH was allowing him to continually “forget” the toilet seat in order to teach you a lesson.

Now replace any of the scenarios above with issues you seem to face again and again. Who is the one in need of more training? I firmly believe that Adonai works on multiple levels. Even when it comes to correcting our children, there is an opportunity for us to be corrected as well. Repetitive issues should grab our attention the most. Apparently we are NOT passing the exam, and it’s usually because we are oblivious to our own need for “correction.” Pride and self-justification can mask a plethora of character issues. The focus shouldn’t be on our fellow man’s problem. It should be our own! Didn’t Messiah say something about this very thing?

Mat. 7:3-5  “Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye?  (4)  Or how can you say to your brother, ‘Let me take the speck out of your eye,’ and behold, the log is in your own eye?  (5)  You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

 Today, I will leave you to ponder the issues of you own heart during these last days of the month of repentance (Elul). The fall Moedim (feasts) are quickly approaching and they truly are all about the heart! I’ve actually written this second part multiple times over the past weeks. There are so many facets to this topic that I’ve had a hard time deciding which angle to take. The next one will hopefully expand upon this post and offer some solutions to the dilemma that seems common to us all: How do we prepare and practice in order to pass the myriad of life’s tests for our souls?

Part III

[1] My understanding of “generational curses” is more akin to the passing along of unholy thinking. For example, if all you ever learned as a child was to “deal” with life by over drinking, then you will probably mimic the actions of the parent that presented you with this “way of life.” It’s as if you see no other course of action or another way in which to go (walk). The same could be stated for issues such as abuse, depression, poor work ethics, obesity, drug abuse, thievery, anger, etc. There is a reason why we are commanded to teach our children in the way that they SHOULD go. Most children watch everything their parents do for good or for evil. Later when they are an adult themselves, when life presents them with opportunity (and it always will), most will choose to follow the path taken by their parents, even if they hated the parents actions as a child, because that is the only “way” they were taught. The mind (lev) only has experience with what it has been taught or trained for; thus, without the transforming power of the Word, most will follow the footsteps of their earthly trainers (parents/guardians). This is a vicious cycle and indeed a curse. Thank Heaven we have the Living Word to show us the way of truth, life, and blessing!

Categories: Messianic Issues, Musings | Tags: , , , , , , | 8 Comments

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