Posts Tagged With: Moedim

Moonbeams and the Moedim Part I

Posted on February 5, 2015 by K. Gallagher

                       © Printezis | Dreamstime.com

Women, Cycles, and Time

Have you ever considered why many of the families that have returned to the seventh day Sabbath and YHWH’s festivals began with the prompting of the woman or wife?[1] Or have you ever wondered why there is so much physical preparation (domestic and relational requirements) that a woman must do in order for the family to keep Shabbat and the Feasts? What about the rabbinical ruling that women are “exempt” from certain time related commandments; what is this about? Why do women seem to be associated with TIME again and again? Hopefully, we will begin to answer these questions in this post.

I think I’ve figured out why I’ve struggled to start this next series of posts. They each deal with time. And time, like  light, is still very much a mystery to mankind (and modern science). There are several ways that people try to understand time. Some think of it as a linear line with an infinite beginning and end. Each end of this line is constantly moving away from the other. Others view time as a circle with the beginning also being the end. And still others believe that while time is indeed cyclical, that it is much more akin to the double helix of our DNA. It is connected, but with rungs that progress upward on a twisted ladder. Lower parts touch higher rungs repeating the information in new and more dynamic ways with each cyclical step.

The latter view will be the way in which I present this material. This part will present the base line and it will spiral and spread throughout the following posts, but will twist back to touch this post again. To put it simply, I will present this in a “spiral” form of teaching. I just don’t see any other way to do it. (:

Cycles

© Luayana | Dreamstime.com

There is an important difference between Hebrew and Greek thought in the worldview of time. While Greek derived mindsets tend to think more linearly, Hebrew thought is more cyclical. Creation (nature) testifies of the latter.  As an example, the seasons are pictured in the graphic. They occur again and again in a cycle. Like the seasons, time and even prophecy is thought of as cycle with recurring themes rather than the common linear timeline that moves from the indefinite left that progresses to the indefinite right. Everything we can see moves in cycles, and Adonai uses cycles to teach us about unseen (spiritual) things (1 Cor. 15:46).

God’s calendar, His appointed times, are also cyclical. Before we delve into how women are connected to these cycles, let’s first look at how God has revealed time.

Adonai’s calendar is primarily based on the lunar cycle.[2] New months begin with sighting the first sliver of a new moon and mark out the appropriate timing of our festivals, fasts, and harvests. In other words, the moon keeps or guards our weeks, months, and years. The passage below chronicles Day 4 of creation. Those of you that have been following my posts or that are Creation Gospel students will notice that as the fourth day, God is establishing His government or authority in the luminaries. (And in His calendar.)

Then God said, “Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years; and let them be for lights in the expanse of the heavens to give light on the earth“; and it was so. God made the two great lights, the greater light to govern the day, and the lesser light to govern the night; He made the stars also. God placed them in the expanse of the heavens to give light on the earth, and to govern the day and the night, and to separate the light from the darkness; and God saw that it was good. There was evening and there was morning, a fourth day. (Gen. 1:14-19)

Verse 14 states that one of the governing actions of the luminaries is to serve as signs, seasons, days, and years. I believe “days” and “years” are pretty self-explanatory, so let’s look at the “signs” and “seasons”. The Hebrew word for signs is ot (aleph, vav, tav). It literally means a mark, signal, omen, or flag. The heavenly lights declare not only the glory of God, but give us signals or warnings of things to come. So while they may help us to keep track of time (past), they can also point to or warn us of future events (prophesy).

The Hebrew word for seasons in verse 14 is moedim. I expect that most of my readers will be familiar with this word. These are our feasts and festivals.[3] Notice that in the very Beginning, Adonai established His calendar or His time clock on day four of creation. This is significant because our calendars govern our day to day lives. They dictate when we celebrate, when we rest, when we work, and when we gather together. If the Creator felt that His calendar required the actual sun, moon, and stars to guard, protect, keep, and mark His time, how much more should His people regard His calendar?

These appointments with the Creator give us LIGHT much in the same way that the sun, moon, and stars give us natural light. They truly separate the light from the darkness. If we ignore these appointments, we will have less light, less revelation. Remember, the natural things are meant to reveal spiritual truths. The guardians of God’s calendar speak to every creature on earth summoning us to come and meet with the King. David said it this way:

The heavens declare the glory of God; And the firmament shows His handiwork. Day unto day utters speech, And night unto night reveals knowledge. There is no speech nor language Where their voice is not heard. (Ps. 19:1-3)

In the very Beginning, the Creator preordained that we meet with Him certain times of the year. You only need to look up at the majestic sun, moon, and stars to see and know the season. Notice that at night the heavens reveal “knowledge.” This is the Hebrew word da’at. This type of knowledge is an intimate knowing and carries with it the idea of sacrificial love. It is the “bone of my bone and flesh of flesh” that Adam experienced with Chavah (Eve) and she conceived and bore a son. It is the loving knowledge that provoked Yeshua to become the sacrifice for His people. Because of the intimate nature of da’at, it cannot be completed without a woman. This type of sacrificial love needs a vessel to pour itself into and women are the natural imagery of a receiving vessel. (Hopefully, you can see men too in this imagery as part of the Bride.)

There is a cycle at work here that is meant to be a guide to God’s people. For our purposes, we will limit our study to the lesser light of the moon. Both men and women as the people of Elohim can be compared to the moon. But women have a unique association that I’d like to focus on. Since both the male and the female are revealed in The Woman in Scripture, we will see some overlaps in the two sex roles.

Moonbeams

He made the moon for the seasons (moedim)… (Ps. 104:19)

The moon has a special role to play in the guardianship role of the moedim (feasts). It is a master timekeeper of sorts. While the sun and stars also share in this responsibility, the moon beckons us to watch it a little more closely. As the nearest heavenly body to earth, the moon has mesmerized mankind since time immemorial. Sadly, many have fallen victim to the idolization of these heavenly bodies. They have failed to realize that these luminaries serve us, we are not meant to serve them.

The moon’s closeness and the fact that it governs our moedim make it quite mysterious. This becomes even more mystical when we consider that the brightest light in the night sky has no light of its own – it can only reflect the light of the sun. We will come back to this concept in a later post.

Since women’s bodies follow a lunar cycle (menses), the Sages have long concluded that women are uniquely associated with not only the moon and Adonai’s Festivals, but with time itself.[4] Let’s review what we’ve covered so far. As you read through my enumerations, ask yourself if any of these remind you of the role of women.

The moon:

  1. Sets boundaries for our months.
  2. Keeps or guards the moedim.
  3. Warns of things to come.
  4. Reflects the light of the sun.

I hope some of these facts caused you to think of the neqevah (female) and the ezer kenegdo from the Biblical Role of Women Part I and Part II. Or perhaps even the prophetic nature of women from Part V. One of the more obvious links between women and the moon is seen in the various PHASES in which both continually go through.

The regular arrival of the new moon and its growth to fullness, followed by its soon disappearance has long been a visible symbol of life, death, and rebirth. With every new moon, we see the necessity of being renewed (born again). This rhythmic clock sets our calendars with each cycle marked as a new month (moonth).

Like clockwork, women also go through phases each month. Similar to the moon, a woman’s phases are directly linked to life, death, and rebirth. Each month a woman’s womb prepares its “soil” for life and then sheds it (death) if no viable seed is planted — only to renew itself once again. This cycle repeats again and again. When a woman’s body is in the shedding stage of menses, blood appears. When the moon gives us a warning of judgment (death), it appears red. It’s not a coincidence that we call this a blood moon.

Not surprisingly, there are four primary phases of the moon with more elaborate depictions showing eight (a factor of 4). You can watch a quick video about these phases here.  Due to the length, we will examine each of the four primary moon phases and their relationship to the feast days and women’s cycles in Part II.

[1] Obviously, this isn’t always the case. However, in most of the families I have met, this is true. Whether she was home schooling the children and discovered these truths through in-depth Biblical and historical studies or by the gentle prompting of the Holy Spirit, it is usually the wife that first “sees” God’s calendar as relevant for the family.

[2] The Hebrew calendar does take the solar cycle into account to maintain the seasons. For an interesting article about this, click here.

[3] See Lev. 23

[4] These two articles speak to women and the moon. Women of the Wall and Aish. Women being associated with time in general is a two-fold concept. The first is simply what we’ve been discussing. Women are tied to time because YHWH made their bodies to mimic His time clock. Secondly, the rabbis ruled that women are exempt from certain TIME related mitzvot. We will explore this idea in a later post.

Categories: Moedim, Women | Tags: , , , , , , , , , | 24 Comments

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

Under the Covers

Posted on September 21, 2013 by K. Gallagher

Taking Refuge in the Fall Feast Days

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“The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.” Psalm 18:2

All quotes taken from the NASB unless otherwise noted.

One thing that all people have in common is the desire to feel safe, secure, protected, and sheltered. As a matter of fact, one of our strongest survival instincts is to find or build a shelter. We desire a covering to protect us from the wind, rain, cold, wild beasts, and other elements of nature. Our Creator placed these instincts within each one of us. These desires prolong our lives and ensure the survival of mankind. If the natural world, including our innate instincts, is to teach us spiritual truths[1], then what do these most basic drives teach us about our relationship to God?

When do we desire to be “covered”? Is it not when we are cold, sick, tired, frightened, distressed, or even depressed? Conversely, we may desire to be “covered” when we are praying and worshipping, and when we are nursing a child or being intimate with our spouse. Ironically, all of these instances are related when we look into the Word of God. Certain aspects of our emotional, spiritual, and physical lives require a shield of protection. Whether the “covering” protects us from danger, comforts our ailments, or covers our nakedness, it is a type of shield, hedge, and defense. In other words, it is the protection that we all need and desire. Abraham, our father in faith, was assured that this “shield” he desired would be provided.

After these things the word of the LORD came to Abram in a vision, saying, “Do not fear, Abram, I am a shield to you; Your reward shall be very great. (Gen. 15:1)

The Hebrew word for shield in this verse is magen (mem, gimel, nun) and it does indeed mean a shield of protection. What is fascinating is that it comes from the same root as garden or gan (gimel, nun). The Ancient Hebrew Lexicon of the Bible describes this word pictographically as “a gathering of seeds”. This is easy to relate to a garden, but how does it relate to a shield and other cognates like protection and a basin? A garden, such as the Garden of Eden, is a protected place; it is surrounded on all sides. Likewise, a basin has a ledge or hedge about it. These concrete images give us a vivid picture of what it means for Adonai to “shield” or protect us.

You see, it is not that there is no danger, predators, or enemies; rather, it is that there is a covering of protection that surrounds us. This shield is clearly depicted when HaSatan observes the life of Job.

Then Satan answered the LORD, “Does Job fear God for nothing? “Have You not made a hedge about him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. (Job 1:9-10)

The Hebrew word for hedge in this verse is suk, the root for sukkah (booth, shelter, covering). Our gracious Father had placed a “spiritual” sukkah around Job and all that was his. Since we are in the Season of our Joy, the Feast of Tabernacles or Sukkot, I find that it is most appropriate that we understand how the moedim (particularly the fall feasts) portray this heavenly covering that Adonai provides for us.

Tight Places

Before we explore the heavenly hedge of Adonai, it is imperative that we understand what is outside the protected place. Nowhere in the Bible are we promised a life without trials, tribulations, and hardships. While some naïvely teach the contrary, the truth is that without the proverbial “thorn in our side” we would never learn to rely on God’s grace and mercy. Sadly, our trust would be nothing more than self-reliance which would result in an empty, anxious, and lifeless walk.

The Hebrew word tsar is usually translated as enemy(-ies), adversaries, trouble, distress, affliction, and tribulation. But what it really implies is a “tight place.” It is literally something that presses or weighs upon you. In fact, it is the root word for Mitzrayim (Egypt). Egypt was certainly a place where the Israelites had heavy burdens laid upon them. Adonai redeemed them from this bondage with a mighty hand and brought them into the wilderness with a promise: a land flowing with milk and honey.

This is what happens to us when the LORD redeems us from the bondage of sin and death. We, like our ancient Israelite counterparts, have the promise of the “Land” that flows with milk and honey. What we tend to skip over in our theology and in our thinking is the wilderness. Once we are “saved”, we assume all is well — heaven awaits our arrival. But this isn’t the end of the story; it is the beginning! We must first endure the wild and dangerous wilderness. It is harsh, hot, and dry. It is treacherous. It is uncultivated and infertile. It will require us to relinquish everything over to a holy God just to survive. And the testimony of our ancient brethren proves that not everyone endures the trials of the desert.

The seemingly broadness of the wilderness becomes a tight place of pressing. But this “pressing” isn’t like the bondage of Egypt, sin, or death (though sometimes it may feel that way). Instead, we find ourselves being squeezed and molded by the Potter’s Hands into the image of the Son. While we may have left Egypt, we discover that Egypt is still in us. And so we have similar adages even in English to express this all too painful truth: “You can take the girl out of the country, but you can’t take the country out of the girl”. But our Great Elohim sets out to do what we consider impossible. He not only removes us physically from the bondage of Egypt, He also removes Egypt from within us.

If we pay close attention, it becomes evident that while it is amazingly miraculous how He redeems a whole nation from the bondage of slavery, it is even more amazing how He removes Egypt from us! This is the lesson of the wilderness. And this is the reason we celebrate Sukkot, the last pilgrimage festival on YHWH’s holy calendar.

‘You shall thus celebrate it as a feast to the LORD for seven days in the year. It shall be a perpetual statute throughout your generations; you shall celebrate it in the seventh month. ‘You shall live in booths for seven days; all the native-born in Israel shall live in booths, so that your generations may know that I had the sons of Israel live in booths when I brought them out from the land of Egypt. I am the LORD your God.'” (Lev. 23:41-43)

By yearly walking out Adonai’s cycle of divine appointment times (feast days), we are reminded not only of our past and present, but of our future hope. These guideposts encourage and strengthen us; thus, providing the coverings and shelters that protect us from the scorching heat of the desert. They press us to be sure, but they also shield us as we are molded into the image of Yeshua.

Those of you that have committed to follow our Holy Elohim and walk in His “ancient paths” have most likely discovered that while there is great joy and fulfillment in meeting the Creator at His appointed times, there is also great testing, pressing, and often distress. It is hard! Our immaturity may cause us to assume that perhaps the difficulty is a sign that we are on the “wrong” path. But Yeshua reminds us that the true path is “narrow”; it is a tight place! We must expect to be pressed. We learn that the easy way is in reality the “broad” path.

“Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. “For the gate is small and the way is narrow that leads to life, and there are few who find it. (Mat. 7:13-14)

I am always baffled by the multitudes that teach the opposite of what Yeshua and Scripture clearly reveals. Therefore, if you find yourself being pressed in on all sides when Adonai’s appointments come around, rejoice! You are indeed on the narrow and tight path! Consider that the Father is pruning and shaping you into the image of Yeshua and at the same time He is expelling the Egypt that remains in your members. This brings new meaning to the phrase, “It hurts so good!”

The Hedge

Our tight places cause us to cry out to the Most High and He becomes the Strong Tower of Refuge that satisfies our distressed souls.

To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress (tzar); have mercy upon me, and hear my prayer. (Ps. 4:1 KJV)

The above verse depicts David crying out to God when he finds himself in a tzar (a tight place of pressing). Many translations simply say God brings “relief” to his distress, but the King James Version actually captures the Hebrew much better. Notice it says that God enlarges or broadens David. This is exactly what Adonai does for you and me. Just when we think we can take no more, He broadens us just enough that we sigh with relief. The Refiner’s Fire is hot, but it is fueled by the cool spiritual heat of heaven. Unlike the pressing of sin and death, the hot coals of heaven’s altar only burns our impurities. There is a promise of Life, not death.

The hedges found in the fall moedim (feast days) teach us all about the cool heat of the shamayim (heavens in Hebrew, but literally “fire-waters”). These fires burn wickedness and flesh in righteous judgment. When we are covered by the blood of the Lamb, we can withstand these fiery trials.

Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. If any man’s work which he has built on it remains, he will receive a reward. If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. Do you not know that you are a temple of God and that the Spirit of God dwells in you? (1Cor. 3:12-16)

Thus, we must learn to rejoice when we find ourselves in the heavenly fire. If you have heard the great blast from the heavenly shofar and eternity burns in your heart, you are already aware that the Feast of Trumpets (Yom Teruah) has awakened you to the approaching bridegroom. But, in order to have enough oil, you will be pressed and crushed like the olives that fuel our lamps. Therefore, rejoice Bat Tzion (Daughter of Zion)!

Though it may seem odd that part of our covering is in fact heavenly fire, and that it sometimes hurts, we know that it cleanses us so we may eventually enter the bridal chamber. This brings us to the most solemn and holy day on Adonai’s calendar, the Day of Atonements. This is judgment day. If you are burning in a holy fire right now, rejoice, for your judgment day will also be your wedding day. Like the High Priest, you are covered and clothed in the red blood of the slain Lamb that appears as pure white light. Anointed with precious oil, enveloped with rich, sweet clouds of incense, eyes illuminated with only the holy seven tongues of fire of the golden menorah of the LORD’s Spirit, the bride is brought under the heavenly chuppah[2] and is forever bound in matrimony to her King. This hope is why we endure. And there is more to this promise; Sukkot awaits us.

The Sukkah

The fragile and flimsy appearance of the sukkah is the epitome of weakness to the natural man. See through walls and a leaky roof do not scream comfort or security — the thing we most long for. But, this is the structure that God beckons us to enter. Outside there are real threats, real enemies, and real elements. When we look at the sukkah, we cannot possibly see how this rickety thing is going to protect us from so many dangers. Surely the more permanent house we’ve built with our own hands offers more protection.

“Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. “And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. “Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. “The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell–and great was its fall.” (Mat. 7:21-27)

Only the House that Adonai builds is founded upon the Rock. All other structures are built on sand. When testing, trials, and storms arise (and they always do), only Adonai’s sukkah will remain standing. Thus, we are faced with a seeming paradox. What appears strong to us is in fact weak, and what appears weak is strong!

We must be willing to leave the “appearance” of security and embark on a treacherous journey through the wild with our bridegroom. He is mysterious and magnificent. He isn’t safe or tame. The real question is, “Do you trust Him anyway?” His promise isn’t a life sheltered from life itself. No, the promise is abundant life. An abundant life is abundantly full. But full of what?

It’s not full of worldly riches and things that will pass away. It’s full of experiences, challenges, and well… life. The Hebrew letter nun means life and its pictograph is a fish in movement. The journey is wild and rushing like a river. It tosses you here and there. Up and down. Side to side. Are you afraid? Don’t be. Adonai’s love is relentless and constantly moving. It is exciting, but it is not comfortable. Comfort is complacent and lifeless.

Our natural man and instincts hates this “uncontrolled” God that we serve. It is foolishness to them. Yet, this reckless abandon is exactly what YHWH desires from us. He calls us into the wilderness, the great unknown wild. It is there He speaks tenderly to us — in the midst of our vulnerability.

“Go and proclaim in the ears of Jerusalem, saying, ‘Thus says the LORD, “I remember concerning you the devotion of your youth, The love of your betrothals, Your following after Me in the wilderness, Through a land not sown. (Jer. 2:2)

This is our covering at Sukkot. Following Adonai in the wilderness, through a land not sown. If we love Him, we will follow. Though we are vulnerable to the wildness, our little movable shelter sustains us with the promise that One day, we will have a permanent home with our Beloved.

Is this not what real faith (trust) is all about? Are we not called to be strong and courageous in the face of life’s many uncertainties? Do you trust Him…anyway? In light of all this, the sukkah becomes a beacon, a landmark for what faith actually is! When you sit in your sukkah this year, look at its flimsy walls, partially thatched roof, and open door. It may look like it offers little protection and is anything but secure, yet we know the LORD’s sukkah is the perfect shelter for the wild world He created. Experience it with Him. The promise isn’t a life without danger; the promise is that He will walk through it with you. Follow wherever He goes, for there is a special prize for those that serve and follow Him with reckless abandonment.

And I heard a voice from heaven, like the sound of many waters and like the sound of loud thunder, and the voice which I heard was like the sound of harpists playing on their harps. And they *sang a new song before the throne and before the four living creatures and the elders; and no one could learn the song except the one hundred and forty-four thousand who had been purchased from the earth. These are the ones who have not been defiled with women, for they have kept themselves chaste. These are the ones who follow the Lamb wherever He goes. These have been purchased from among men as first fruits to God and to the Lamb. (Rev. 14:2-4)

Oh dear one, don’t you want to learn this song and serenade the King of Kings? It will cost you everything, but you will be given all. The sukkah will be replaced with the New Jerusalem. Enjoy it while you can. Experience the wild and untamed King that we serve. Do hard things. Be stubborn in only one thing: in your reckless abandon to the Most High. Run into the flapping tents walls and snuggle up under the canopy of the stars and palm branches. Smell the sweet incense and look for the golden glow of the menorah. It’s all here—right now. Just open your eyes and ears. When the bottom drops out from under you, know that you are simply moving onto a new and exciting adventure with Adonai. Our duty is to remain steadfast, period. We don’t have to understand all the “whys” of life; we must simply trust Him like a child.

There is good news. Jerusalem of Gold awaits the pitter-pat of your precious little feet! Every tear will be wiped away! Then those things that are hidden will be revealed; we will realize that the LORD had every second, every circumstance, and every nuance under His direction and control. And we will know that all along we were indeed covered in perfect security with His heavenly pinions.

Fear not son or daughter of Abraham, for I, Adonai, am a shield and a covering sukkah to you. Your reward for walking through the tight places and trusting me even when your circumstances appeared bleak will be great. For you will see my sukkah with new spiritual eyes and know that no other earthly structure could have ever sustained you. — my paraphrase of Gen. 15:1

[1] 1 Cor. 15:46

[2] The wedding canopy or covering. The chuppah is meant to symbolize the sukkah: http://www.jweekly.com/article/full/30529/think-of-sukkot-as-a-joyous-wedding-under-the-chuppah/

Categories: Moedim | Tags: , , , , , , , , , , , , , , , | 1 Comment

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