Weekly Sidra: Matot-Masei
Torah Portion: Bamidbar/ Numbers 30:2-36:13
Haftorah: Yermiyahu / Jeremiah: 2:4-28; 4:1-4:2

“For My people have done a twofold wrong: They have forsaken Me, the Fount of living waters, And hewed them out cisterns, broken cisterns, Which cannot even hold water.” (Jeremiah 2:13)

The human body is made up of over 70 per cent of water.  We can go without food for a long time, but we could not survive too long without water.

In our modern society we have no shortage of water.  We can get it from the tap, the hose or the store.  We also have a wide range of water from spring, bottled, flavoured and electrolyte waters.

However, just as our physical body needs water we also need spiritual water to survive.  Jeremiah was lamenting the fact that not only have we forsaken Hashem, but we have created our own broken vessels which cannot hold water.

There is a saying that all roads lead to Rome meaning that there are many paths to spiritual enlightenment.  However, that is not the case.  We know that there is only one Rolex watch or Rolls Royce car, Versace or I Phone.  So why would anyone settle for a cheap knockoff?

What our hearts crave is at root a yearning for a relationship with the God who created us, the God who gives purpose and meaning to life, the God who himself longs to be part of our lives, especially at those times when human love deserts and human kindness fails.

Yeshua knew physical thirst, and he saw around him the debilitating effects of spiritual dryness. He borrowed and personalized Jeremiah’s water metaphor this way, in an impromptu conversation with a woman he found taking water from a well:

Anyone who drinks this water will soon become thirsty again. But those who drink the water I give will never be thirsty again. It becomes a fresh, bubbling spring within them, giving them eternal life. — Yochanan / John 4:13, 14, NLT

But just like the hotly competitive beverage market, we see today a thriving spiritual marketplace full of alternative gods and competing revelations, all claiming to satisfy our parched spirits.

Anyone who has ever hiked in the mountains knows there are many fissures in the rock and many springs bubbling from the deep. Some flow for only a short distance before disappearing back underground, others become steady and dependable streams supporting both ancient oaks and thirsty wildlife.

In Yeshua alone is found that limitless spring of purest, living water that will satisfy our deepest thirst.  He is the Messiah who springs forth with HaShem’s living waters.

http://www.youtube.com/watch?v=EWTIgFS4DGw

Weekly Sidra: Matot (Tribes)
Torah Portion: Bamidbar/ Numbers 30:2-32:42
Haftorah: Yermiyahu / Jeremiah 1:1-2:3

Bamidbar 30:3(2)  If a man vows a vow to Hashem or swears an oath to prohibit himself, he shall not violate all that has come from his mouth he shall do.

The laws of vows and oaths are extensive and take up many volumes of books to explain properly.  Within this chapter of the Torah the sages and chachamin have rendered the halacha of taking vows (נדרים  nedarim)[1] and oaths (שבועות  sh’vuot).  It is no simple task to make a vow or swear an oath to prohibit or take upon oneself a certain matter.  One would think that what comes out of our mouth is what is binding upon the person who said it, but Hashem in the next verse gives us laws about hearing what was said, restraining from annulling, the power to annul a vow from a person who has authority over them, etc.  It is a complicated matter of what comes from the mouth because it can be interpreted different by the speaker than from someone who hears it and depending on the nature of what was said, it can be annulled or it can stand. 

Below I have compiled a list of halacha that pertains to vows and oaths[2].  It is NOT meant be a definitive means of determining whether a person is under a vow or if it needs to annulled, but to give a quick reference of basic matters of nedarim.  It is to show the reader that it is not as simple as one thinks to bind a vow or be loosed from a vow and that a person with the correct understanding of Torah and halacha should be consulted in these matters before a person enters into a vow.  It is preferable NOT to vow or swear according to Maran Yeshua and that is also the opinion of the our Sages and Rishonim.

But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil. (Mat 5:34-37 ESV)

One should not take a Neder, lest he transgress it.(Rif and Rosh 1:8 on Nederim 9a)

A Kosher person should not vow or swear about anything. If one has money to give to Aniyim or redeem captives or such matters, he should give it immediately. If not, he should be quiet until he attains the money. If people are pledging Tzedakah and he needs to pledge with them, he should say ‘Bli Neder.’ (Rosh ibid)

You should distance yourself from taking an oath.  (Kitzur shulchan Aruch 67:2)

• It must be expressed in a prescribed way
•   If  something is normally issur (such as vowing not to eat lobster or hekdesh[3]then the vow is not in force and need not be nullified (yoreh deah 205)  

• This is only for a person who understands Torah well
•  If an unlearned person vows the above it stands (needs to be annulled by a Tamid Chakcham or a panel of 3) (Nedarim 3:1)
•   If  a man forbids something that cannot be made in actuality such as making Jewish wine “Nesech” or Jewish bread like Kuthite bread, it doesn’t stand unless it is said if certain stipulations are made. 

•   There is a difference between this neder and a k’nas (self imposed penalty). 

• It must be verbalized and not just in the mind and both mind and mouth must be in agreement.(Siftey Kohen 210:3)

• If 10 are not available then 3 may perform the nullification (Yoreh Deah 210:2 in Hagah)
• If the vow was nullified in the dream on must still get in nullified once awake sense dreams have some nonsense in them. (Siftey Kohen 210:4)
•   If a woman made a vow in a dream, she too, needs to get 10 people to nullify the vow. (ibid 210:5)

• The condition must be clearly verbalized before making the vow.  If it is not verbalized the vow stands immediately. (YD 211; turey zahav 211:2)

•   If he did not recall this statement, the vow is voided by the statement.(YD 211:4 in hagah.)

• However if he made the vow and had an idea that someone else may understand it different the condition cannot be used to nullify

• The Sages rule one needs a heter (loophole)[7] even when the vow is something intangible. (YD 213:1)

• One needs to have in mind and verbalize this is not a neder and it is only for a time to deny themselves a permitted thing.
• If one is under the impression that the thing a person is denying themselves is forbidden(issur) and finds out it truly is permitted, it is a mistaken neder and no heter is needed (some say that a panel of 3 is needed even though it was a mistake). (YD 214:1)

• If there is a change of  mind, a heter is needed to discontinue the action.

• The person is to get lashes for such a neder and has to perform the mitzvah. (YD 215:1)
• An oath not to perform a mitzvah is valid and stands.(YD 239; Siftey Kohen 215:5)  This in regards to a Torah mitzvah and not a rabbinic mitzvah which will need to be absolved. (see Rabbeniu Bachya for more detail on this ruling of neder vs. sh’vuah)

Note that not all of the vows CAN be nullified and one should not seek to annul it unless the need is great.[8] When it is said that a heter is needed or a vow needs to be nullified does not mean it will be.  One will need to go to a qualified teacher (preferably ones Rebbe or teacher if available) or one of greater stature and learning.  This is because they will understand and be able to work within the Torah to find an opening (patach) with your reasoning or actions for taking the vow in the first place.  However, when it is required to go before a panel of  three it is because they need to agree on the reasoning and the patach that they may find.  Usually a Talmid Chacham (Torah Scholar) is sufficient to go to singularly to have a vow nullified.  However, it should be noted that it is not a light thing to say a neder/vow.  The Torah states, “You shall not take the name of your G-d in vain,”[9]is interpreted to say that you shall not take His Name in a vain (oath/vow).[10] For he will not forgive it.  It also states, “Your vows shall you perform.”  The Master severely chastised His generation for taking vain oaths and vows and attributing it to not understanding Hashem or the Torah in many ways.  Many were vowing on objects without remembering that it was Hashem Who was above all those objects.  And David said, “I will perform my vow in the congregation of my people.”[11]

Our words hold power of life and death, which means we absolve or condemn ourselves before Hashem and man.[12] We should take note that silence is better than speech when it comes to this matter for who wants to stand before any judge whether Divine or otherwise and explain why foolishness was spoken.  Ya’akov HaTzadik, of blessed memory, instructed us of why this is so.  He explains,

If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.(1:26)

For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! (3:1-5)ESV

In the matter of oaths and vows we should take the advice of the sages and not promise things, but use the words “b’li neder”(without a vow) or just “bezrat Hashem” (with the help of G-d) that we will perform or not perform an act.  Today, in our lowered state of humanity, we should take note of this as not to fall from carelessness or emotional speech.  We should temper our speech and be soft spoken and well thought out and not be one who speaks quickly without thought of the consequence of what may or may not come out of our mouths.  With G-d’s help, we can accomplish these things, be modest in our ways, and hasten the coming of Moshiach Yeshua. 

Shabbat Shalom

[1] Neder(נדר ) : Imposing a prohibition upon oneself which is usually permitted to enjoy or benefit from.

[2] I used Yalkut Meam Loez (R. Yitzchok Magriso) as a basis for my list.  The source in parenthese are mainly the sources listed in the book.  Yalkut Meam Loez, Moznaim Publishing Corporation copyright ©1991

[3] Hekdesh (הֶקְדֵשׁ ), consecrated property, property dedicated to the needs of the Temple; in post-talmudic times the term hekdesh without qualification (setam hekdesh) came to mean property set aside for tzedakah or to fulfill any other mitzvah.

[4] Forbidden wine of non-Jews

[5] Kuthite bread was also forbidden (see Kehati Mishnah Shabbat 1:4) Also see my article on this http://thejewishcarpenter613.blogspot.com/2011/04/parasha-acharei.html

[6] Yad Nedarim chpt 1, Yoreh De’ah 205:2

[7] Heter היתר  permission from a Torah scholar or panel of  3/10 men to annul the vow.

[8] Kitzur Shulchan Aruch 67:2,3

[9] Shemot 20:7

[10] See Rashi.  Swear something foolishly that is not true.

[11] Ps. 116:14

[12] Matthew 12:36

Writen by The Jewish Carpenter (דוד בן גבריאל)

http://www.youtube.com/watch?v=EWTIgFS4DGw

The year is 2448 and the 40 years in the desert are drawing to a close. Miriam and Aharon have passed on, and Yehoshua has been appointed as the successor. In these last two portions of Sefer Bamidbar, Matot – Masei, HaShem begins to wrap things up. Pay attention to the laws selected to end the 4th Sefer.

Parshat Matot is always read during the three weeks of mourning over the destruction of the Holy Temple, an event which plugged the Jewish people into a physical and spiritual exile from which they have not yet recovered. It is not surprising therefore, that the name of the Parsha contains a message of inspiration which helps us overcome the adversities of exile.

Matot, Mattot, Mattoth, or Matos (מטות — Hebrew for “tribes,” the fifth word, and the first distinctive word, in the parshah) is the 42nd weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the ninth in the book of Numbers. It constitutes Numbers 30:2–32:42. Jews in the Diaspora generally read it in July or early August. The name of the forty-second reading from the Torah is Mattot (מטות), which means “tribes.” The name is derived from the words of Numbers 30:1, which says, “Then Moses spoke to the heads of the tribes of the sons of Israel.” Numbers 30 discusses the laws of vows and oaths. Numbers 31 tells the story of Israel’s war with Midian. Numbers 32 relates the story of how the Reubenites, the Gadites and the half-tribe of Mannaseh came to inherit the land east of the Jordan River. Except in biblical calendar leap years, Mattot is read together with the subsequent Torah portion, Massei, on the same Sabbath.

Masei, Mas’ei, or Masse (מסעי — Hebrew for “journeys,” the second word, and the first distinctive word, in the parshah) is the 43rd weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the 10th and last in the book of Numbers. It constitutes Numbers 33:1–36:13. Jews in the Diaspora generally read it in July or August. The last reading from the book of Numbers is called Massei (מסעי), a word that means “journeys.” It comes from the first verse of the reading, which begins with the words “These are the journeys of the sons of Israel” (Numbers 33:1). Massei is the end of the continuous narrative of Torah that began in Genesis with the creation of the universe. The narrative does not resume until the end of Deuteronomy, when Moses dies.

The final reading in Numbers settles several last-minute details. In it we find a list of the encampments from Egypt to the plains of Moab. We also find instructions for apportioning the land, as well as the specifics regarding the borders of the land. While explaining the land and its borders, Moses introduces the laws of the cities of refuge and more inheritance laws. In most years, synagogues read Massei together with the preceding portion, Mattot, which accounts for the brevity of this portion’s commentary.

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person “goes up” to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st Aliya: The laws of personal vows are detailed and Moshe is instructed to "take revenge" against Midian. In the battle, both Balak and Bilaam are killed.

2nd Aliya: In the aftermath of the war, Moshe instructs the soldiers regarding the applicable laws of Tumah – impurity, and deals with the division of the booty between the soldiers, community, and the Mishkan.

In appreciation for the fact that not a single soldier was lost in battle, the Generals and Captains donate their personal percentage of the captured gold to the Mishkan. The total weight of the donated gold weighed 837.5 lbs.! (Areyeh Kaplan)

3rd & 4th Aliyot: Moshe is approached by the tribes of Reuven, Gad, and 1/2 of Menashe to acquire the Trans-Jordan territories captured from Sichon and Og. Moshe first treats their petition with suspicion; however, an agreement is reached between the 2 1/2 tribes and Moshe: Trans-Jordan in exchange for manning the front lines in the campaign to take Eretz Yisrael.

5th Aliya: Moshe instructs the Bnai Yisroel to clear out the Land from all negative influences, and sets the Biblical boundaries of the Land.

6th Aliya: New leaders are appointed to oversee the division of the Land, and the 48 Levitical cities, including the 6 Cites of Refuge, are mandated.

7th Aliya: The laws regarding the inadvertent murderer are detailed, and the prohibition against marrying outside one’s tribe is established. This prohibition was only for the generation that occupied the Land.

This aliyah completes the book of Bamidbar. In a synagogue, the congregation stands during the reading of the last part of the aliyah, and when the Torah reader reaches the end of the aliyah the congregation recites: "Chazak Chazak V’Nischazek" — as we do at the end of each one of the five Books of the Torah. Next week we begin reading the book of Devarim.

Weekly Sidra: Matot (Tribes)
Torah Portion: Bamidbar/ Numbers 30:2-32:42
Haftorah: Yermiyahu / Jeremiah 1:1-2:3

The word of the HaShem came to me: Before I created you in the womb, I selected you; Before you were born, I consecrated you; I appointed you a prophet concerning the nations. (Jeremiah 1:4-5)

This week we read Parashat Matot (Tribes).  This reading is usually paired with Masei (Journeys), but not this year.  The Torah portion of Matot deals with the importance of keeping our word before both God and man.  We must be ready to keep our promises and do what we say we will do.

The Haftarah portion in Yerimiyahu also confirms this principle.  HaShem tells Yeremiyahu that he has been selected and consecrated to be a prophet to the nations.  This was role was bestowed on him even prior to his birth.  The same can be said of each and every one of us.  We all have a calling on our lives from HaShem.  This calling has been given to us from before the day before we were born.

Now, how do we find our calling in life?  It may not come from a bolt of lightning or the booming voice of God like in the movie The Ten Commandments.  Here are some suggestions on finding your calling in life.

Pray!  Duh! That sounds simple right?  However, how often do we really pray?  How often do we cry out to HaShem with our whole being earnestly seeking His face?  We may find for example that we need to do Teshuva (Repentance).  There may be a sin which is blocking us from reaching our full potential.  This could be a sin against God, another person, or even us. (Calling ourselves stupid or worthless is also a sin).

One should make time to read the Scriptures.  The Torah is our instruction manual from HaShem, so read it.  As you read ask HaShem to give you a passion for Torah and ask Him to give you a passion for life.

Make your life simple and do not try to complicate things.  For example, if you are married and have kids, then ask HaShem to make you a better spouse or a better parent.  Ask HaShem to make you a better worker, etc.  For all these things parent, spouse, co-worker are all things that HaShem has called us to be.

Use the gifts and the talents that God has given you.  If you can sing then sing.  If you can write then write.  Don’t try and do things that do not come naturally to you.  For example, I will never be a great painter because God just has not given me that ability.  However, I write because that is how He has blessed me. 

If we are faithful with what God has already given us (spouse, kids, job), then He will continue to bestow bigger and higher callings on our lives.

http://www.youtube.com/watch?v=edKNbzwvz5k

If a man makes a vow to HaShem or takes an oath imposing an obligation on himself, he shall not break his pledge; he must carry out all that has crossed his lips. [Numbers 30:3]

This week we have a double portion Matot (Tribes) and Masei (Journeys). I will focus this week on Matot. The first Aliyah has Moses instructing Israel concerning vows.

It is important to remind ourselves that our word is our bond. We must endeavour not to speak too quickly or make promises that we don’t intend to keep.

In the Besorah HaTovah (Good News) we are also reminded of this concept.

“Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one.” [Mattiyahu 5:37].

Yacob also states “Above all, my brothers, do not swear—not by heaven or by earth or by anything else. Let your "Yes" be yes, and your "No," no, or you will be condemned.” [Yacob / James 5:12]

We have a responsibility as believers to say what we mean and mean what we say.

How often do we tell people “we should get together” or “I will call you”, but we never do or we have no intention of doing these things? We may feel that these are simply social norms or nice things that we say just in conversation or to get people off our backs.

I am just as guilty so I speak from experience, but I have started to feel that if I really can’t call or can’t get together then I should not make the promise of that expectation.
If we find ourselves in such a situation, it may be better to start with the phrase “I can’t promise that I will remember to call, but I will try.

Sometimes, I have found that you may have to go back and apologise for not making a deadline. But in these circumstances I try to do it ahead of time. For example if I say I will type a report in a week and I need extra time. I will go to that person and ask for an extension before the week is done and explain why I cannot make the deadline.

In reviewing the Parasha it is interesting to note that vows made by daughters and wives are seen differently if cancelled by the father or husband when he becomes aware of the vow.

“If a woman makes a vow to the Lord or assumes an obligation while still in her father’s household by reason of her youth, 5 and her father learns of her vow or her self-imposed obligation and offers no objection, all her vows shall stand and every self-imposed obligation shall stand. 6 But if her father restrains her on the day he finds out, none of her vows or self-imposed obligations shall stand; and the Lord will forgive her, since her father restrained her.
7 If she should marry while her vow or the commitment to which she bound herself is still in force, 8 and her husband learns of it and offers no objection on the day he finds out, her vows shall stand and her self-imposed obligations shall stand. 9 But if her husband restrains her on the day that he learns of it, he thereby annuls her vow which was in force or the commitment to which she bound herself; and the Lord will forgive her. [Bamidbar 30: 4-10]

I just wanted to clarify her that HaShem is not being sexist here again women by allowing the male to overrule her vow. This is simply a question of HaShem’s order in society.

For example if my daughter were to say that she will go somewhere or promise to do something, she may have made that vow without thinking of the consequences of her actions. When I hear of it I may forbid her to go because it is not safe. Ultimately, as a father and Husband I have to bear the ultimate responsibility of my household.

So what do you think? How do you become a Man or Woman of your word?

Bamidbar / Numeros 31:2 “Toma venganza completa sobre los midianitas por los hijos de Israel; después serás reunido a tu pueblo.” – La venganza fue contra Midián, no contra Moav. ¿Por qué? Rashí dice que es porque los moabitas actuaron por temor al estar justamente al lado de los hijos de Israel, no como los midianitas que “metieron la nariz” donde no debían.

La venganza vino por causa del ataque que Midián había hecho contra las familias israelitas. Las hijas de Midián habían intentado destruir la moral familiar de Israel, para que se engendraran hijos de madres paganas, lo cual incluía el culto a sus dioses. De esa manera, la siguiente generación sería una perversión, como en el tiempo de Ezrá, cuando los hombres judíos se casaron con las mujeres de las otras naciones y tuvieron hijos que hablaban una lengua doble, por la influencia de la cultura extranjera. La siguiente generación de judíos, correría el riesgo de perder toda la fidelidad al pacto, y tuvieron que despedir esas mujeres y esos niños, cf. Esdras 9-10; Nehemías 13:23ss. El caso de la esposa midianita de Moshé, Tsiporá, fue diferente, porque ella había hecho la conversión. Estas mujeres de Midián y de Moav no tenían ningún interés en asumir la fe de Israel, como Tsiporá, sino de destruirla por medio del culto a los dioses paganos. Por eso vino la venganza.

Bamidbar / Numeros 31:3 “Y habló Moshé al pueblo, diciendo: Armad a algunos hombres de entre vosotros para la guerra, a fin de que suban contra Midián para ejecutar la venganza de HaShem en Midián.” – ¿De quién es la venganza? En Deuteronomio 32:35a está escrito: “Mía es la venganza y la retribución”. Así que el hombre no tiene el derecho de vengarse a sí mismo. Si la venganza es sólo de HaShem, ¿cómo puede Israel vengarse de Midián? HaShem delega a Israel la autoridad para ejecutar su venganza. Israel no tiene el derecho de hacerlo por sí mismo, sino sólo por una orden divina, como está escrito: “Toma venganza”.

El mandamiento número 241 que prohíbe vengarse, está escrito en Levítico 19:18a: “No te vengarás”

En Romanos 12:17-21 está escrito: “Nunca paguéis a nadie mal por mal. Respetad lo bueno delante de todos los hombres. Si es posible, en cuanto de vosotros dependa, estad en paz con todos los hombres. Amados, nunca os venguéis vosotros mismos, sino dad lugar a la ira [de Eloah], porque escrito está: mía es la venganza, Yo pagaré, dice el Señor. Pero si tu enemigo tiene hambre, dale de comer; y si tiene sed, dale de beber, porque haciendo esto, carbones encendidos amontonarás sobre su cabeza. No seas vencido por el mal, sino vence con el bien el mal.”

El hombre no tiene el derecho de vengarse por sí mismo. Tienes el derecho de defenderte pero no de vengarte. Sólo las autoridades, que son puestas por el Eterno, tienen el derecho de ejecutar Su venganza. Si has sido tratado con injusticia, deja lugar para que HaShem juzgue, directamente o a través de las autoridades que él ha puesto.

En Romanos 13:1-6 está escrito: “Sométase toda persona a las autoridades que gobiernan; porque no hay autoridad sino de Eloah, y las que existen, por Eloah son constituidas. Por consiguiente, el que resiste a la autoridad, a lo ordenado por Eloah se ha opuesto; y los que se han opuesto, sobre sí recibirán condenación. Porque los gobernantes no son motivo de temor para los de buena conducta, sino para el que hace el mal. ¿Deseas, pues, no temer a la autoridad? Haz lo bueno y tendrás elogios de ella, pues es para ti un ministro de Eloah para bien. Pero si haces lo malo, teme; porque no en vano lleva la espada, pues ministro es de Eloah, un vengador que castiga al que practica lo malo. Por tanto, es necesario someterse, no sólo por razón del castigo, sino también por causa de la conciencia. Pues por esto también pagáis impuestos, porque los gobernantes son servidores de Eloah, dedicados precisamente a esto.”

HaShem puso la autoridad como “un vengador que castiga al que practica lo malo.” Pero si la autoridad no lo hace, no está cumpliendo con su función.

Esto es válido también entre los padres y sus hijos. Los hijos no tienen el derecho de vengarse entre ellos, pero los padres tienen la obligación de ejecutar la venganza sobre aquel de sus hijos que ha cometido una falta contra su hermano, en el caso de que no haya pedido perdón y arreglado todo. Si los padres dejan que sus hijos se dañen sin ejecutar la justicia, los hijos no aprenderán el principio de que HaShem es un vengador.

Muchas películas modernas enseñan al público a apoyar al que ha sido tratado injustamente y que busca venganza contra el que le hizo daño. Esto no es sano. Esas películas enseñan al pueblo a no seguir el mandamiento número 241 que dice que no está permitido vengarse. Ese mandamiento es para todos los hombres, no sólo para los judíos.

En Proverbios 20:22 está escrito: “No digas: Yo pagaré mal por mal; espera en HaShem, y Él te salvará.”

En Proverbios 24:29 está escrito: “No digas: Como él me ha hecho, así le haré; pagaré al hombre según su obra.”

En el Salmo 94:1-3 está escrito:“Oh HaShem, Eloah de las venganzas, oh Eloah de las venganzas, ¡resplandece! Levántate, Juez de la tierra; da su merecido a los soberbios. ¿Hasta cuándo los impíos, HaShem, hasta cuándo los impíos se regocijarán?”

Este Salmo nos enseña a pedir a HaShem que ejecute la venganza en la tierra, como también está escrito en Revelación 6:9-10:“Cuando abrió el quinto sello, vi debajo del altar las almas de los que habían sido muertos a causa de la palabra de Eloah y del testimonio que habían mantenido; y clamaban a gran voz, diciendo: ¿Hasta cuándo, oh Señor santo y verdadero, esperarás para juzgar y vengar nuestra sangre de los que moran en la tierra?”

En 1 Tesalonicenses 4:6 está escrito acerca del adulterio:“que nadie peque y defraude a su hermano en este asunto, porque el Señor es un vengador en todas estas cosas, como también antes os lo dijimos y advertimos solemnemente.”

En Hebreos 10:30-31 está escrito:“Pues conocemos al que dijo: mia es la venganza, Yo pagaré. Y otra vez: el Señor juzgará a su pueblo. ¡Horrenda cosa es caer en las manos del Eloah vivo!”

Israel recibió la delegación de la autoridad de HaShem para ejecutar su venganza contra Midián, y matar a todos.

Yeshúa HaMashíaj ha recibido de Eloah la autoridad sobre todos los hombres de la tierra, como está escrito en Mateo 28:18:“Y acercándose Yeshúa, les habló, diciendo: Toda autoridad me ha sido dada en el cielo y en la tierra.”

Por esto él tiene el derecho y la responsabilidad de ejecutar la venganza de su Padre sobre todos los hombres que no le obedecen, como está escrito en Revelación 19:11-16: “Y vi el cielo abierto, y he aquí, un caballo blanco; el que lo montaba se llama Fiel y Verdadero, y con justicia juzga y hace la guerra. Sus ojos son una llama de fuego, y sobre su cabeza hay muchas diademas, y tiene un Nombre escrito que nadie conoce sino él. Y está vestido de un manto empapado en sangre, y su nombre es: El Verbo de Eloah. Y los ejércitos que están en los cielos, vestidos de lino fino, blanco y limpio, le seguían sobre caballos blancos. De su boca sale una espada afilada para herir con ella a las naciones, y las regirá con vara de hierro; y él pisa el lagar del vino del furor de la ira de Eloah Todopoderoso. Y en su manto y en su muslo tiene un Nombre escrito: Rey de reyes y Señor de señores.”

En 2 Tesalonicenses 1:6-10 está escrito: “Porque después de todo, es justo delante de Eloah retribuir con aflicción a los que os afligen, y daros alivio a vosotros que sois afligidos, y también a nosotros, cuando maran Yeshúa sea revelado desde el cielo con sus poderosos ángeles en llama de fuego, dando retribución a los que no conocen a Eloah, y a los que no obedecen las buenas nuevas de maran Yeshúa. Estos sufrirán el castigo de eterna destrucción, excluidos de la presencia del Señor y de la gloria de su poder, cuando él venga para ser glorificado en sus santos en aquel día y para ser admirado entre todos los que han creído; porque nuestro testimonio ha sido creído por vosotros.”

Todo lo que existe es bueno, pues HaShem que es Bueno lo ha creado, y todo por el existe, lo único que el hombre no ha sabido identificar es la proporción exacta en que todo es bueno y equilibrado. Por ejemplo, el Sol es bueno pues en conjunción con la clorofila de las plantas produce el oxígeno que nos hace falta para respirar, más exponer la piel la al sol por amplios períodos puede causar daños al ser humano. Esta proporción exacta es la que HaShem nos enseña a traves de su Torah, y la cual el Mashiaj nos enseña a saber identificar. La venganza no es mala, pero la proporción exacta de ella es tan exacta que cualquier desliz conlleva a la transgresión de la mitzvá "no te vengarás", solamente HaShem es dueño de esa medida, por ello debemos simplemente confiar en que HaShem sabe en que momento aplicará la medida justa y exacta de ella.

Aprendamos a vivir más jesed cada día.