HaDavar Ba!

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After SEVEN + LONG YEARS and much labor, the new translation of the Jewish Scriptures, which we are calling “HaDavar”, has gone to the publisher for printing!  Our great hope is that it will be available before the fall feasts!  It would be a gift from above to begin our new, liturgical season with His Word treated as the SINGLE sourced, Jewish, semitic book that it is, finally!  Below is the introduction from the upcoming printed volume, to explain fully why this was done.



דִּבְרֵי חֲכָמִים כַּדָּרְבֹנֹות וּֽכְמַשְׂמְרֹות נְטוּעִים בַּעֲלֵי אֲסֻפֹּות נִתְּנוּ מֵרֹעֶה אֶחָֽד׃ וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשֹׂות סְפָרִים הַרְבֵּה אֵין קֵץ ….


“The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given from One Shepherd. And furthermore, my son, be admonished: of the making of many books there is no end…”

~Kohelet 12:11-12a

When one encounters a new translation of the sacred writings, one is perhaps hesitant, and that is understood.  But, the words of G-d are indeed ‘nails well fastened,’ and are powerful beyond language.  Nevertheless, a new translation begs the question, what would compel a soul to attempt another rendering of these same words in a language which has offered so many translations already?  Is it fanciful desire?  Or necessity?  For us, who undertook this monumental task with great hesitance and trepidation, it was necessity.  We realize what we see as necessity may not be so looked upon by others, but we had a specific goal in mind, and we hope every reader can find value in our bringing that goal to fruition out of our necessity.

What authority or qualifications do we have in order to presume to do this work and offer it to the wider believing community?  We do not claim any superior authority over anyone else, nor over His Word, that precludes anyone else having authority over His Word.  Further, we do NOT presume to have authority over The Creator and His Son, who are the arbiters of our destiny.  But, we do know this “One Shepherd” who is the composer of these words in Hebrew and Aramaic, collected herein in English, and are as capable through Him of understanding them as any other who has studied those languages.  Our great desire is to restore the context of those words from the original texts: historical, religious, and cultural context, as well as scriptural and linguistic. 

While many people helped to bring this final version to print, this was primarily the effort of one person, a BA in Biblical Studies and an MA in History, whose study of the Hebrew language began some twenty years ago, after having become a Messianic believer by studying the Greek and Greek-sourced “New Testament” texts.  After becoming a fluent reader of the Hebrew scriptures, and learning of the Aramaic Peshitta texts, he began to study the Aramaic Peshitta Brit Khadashah in Hebrew and Aramaic.  He is now convinced by those words, and also other, external proofs, that they preceded the Greek translations, and are the source texts of those Greek translations.  We realize not many scholars agree with this conclusion, but some very qualified persons do, and so we are in good company.  But, the greater desire was to have a completely Semitic source of scriptures rendered into English, with the ancient Hebrew and Peshitta texts in Hebrew on facing pages, to give The Word a single flavor: a Jewish flavor.  We still await the completion of a Hebrew/English version.  But, there are many reasons for the desire of a more Jewish, English rendering of the sacred Hebrew texts, even though some already exist.  Those reasons are further elucidated herein.

This is not the making of another book entirely.  This is the making of a single volume that contains the Tanakh and Brit Khadashah writings of the ancient Jews who trusted in  יהוה  for Salvation.  This work is meant to offer the Jewish scriptures which most call the “Old Testament”, in their original language, sourced from the Masoretic Texts, with an improved English rendering of those texts.  The necessity of another English rendering is predicated upon seeing His Name,  יהוה , in the English side of the book, and of seeing the Hebrew nature of the ancient concepts that are communicated in Hebrew to a modern world.  It is thereby meant to bring the reader of the English closer to the Creator, if only from another, slightly different perspective.  We are confident that the English Tanakh herein does exactly that, with integrity, and with beauty.

This work is also meant to offer a Brit Khadashah portion of the printed “Davar” [Word] in the Hebrew language, sourced from the Aramaic Peshitta texts, and an English rendering on the facing pages.  We still await the Hebrew version. But, this English version shows the reader that His Name,  יהוה , was used by Yeshua and by His Talmidim, including Sha’ul, to declare the Good News of Messiah to the world.  This Brit Khadashah text in English does that, and also serves to offer readers the Jewish flavor of HaDavar, maintaining the integrity of the original texts. It also shows just how Jewish the believers in the Brit Khadashah were, and remained for the rest of their lives.  This volume, therefore, will be unique, giving the reader a different perspective on the use of the Name, completely Semitic text sources for both sides of the Bible, and Hebrew transliterations of important biblical words and concepts.

This translation contains translations of the Masoretic Texts of the Tanakh, and an English rendering of the Aramaic Peshitta Brit Khadashah.  The English Tanakh herein is new and original, but relies heavily on the Jewish Publication Society 1917 Tanakh.  Similarly, the Brit Khadashah herein is new and original, but relies heavily on Lamsa’s 1933 New Testament.  Other sources were consulted for controversial/disputed passages, such as the “Brown-Driver-Briggs Hebrew and English Lexicon”, the “Ancient Hebrew Lexicon of the Bible” by Jeff Benner, “The Analytical Hebrew and Chaldee Lexicon”, by Benjamin Davidson, and “Dictionary of the Targumim, Talmud Bavli, Talmud Yerushalmi and Midrashic Literature” by Marcus Jastrow.

We realize there are similar works out there, but none that we found using the Peshitta as a base text for the Brit Khadashah and the Masoretic Hebrew texts as the base for the Tanakh, that also satisfies our other desires, in a single volume.  

There is not one volume offered by anyone we found that offers both the English and the Hebrew of these source texts in a single volume. And that was our primary motivation for setting about to do this work.  We have yet to complete the Hebrew translation of the Brit Khadashah, but chose to publish the English ahead of time, by request.

Our secondary and tertiary motivations have already been stated: those of giving The Name  יהוה  a preeminent place in the English versions, of making the English language more Jewish in tone, and of clearing up confusing and/or contradictory renderings of certain phrases seen in the more traditional versions of scripture.  We will cite just a few of those to begin to make our point herein.

There are many places where other Jewish translations of the Hebrew Tanakh into English are obviously not drawing on the Hebrew language alone, but possibly on doctrine, and they seem to betray a motivation to hide the Messiah Yeshua from our Jewish people.  One of these places, and perhaps one of the more important, is in the book of Zekhar-Yah [Zechariah] 12:10 “…and they shall look unto Me [ where it is clear that  יהוה  is speaking ] whom they have pierced; and they shall mourn for Him, as one mourns for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.”  The traditional, Jewish renderings of this verse, which read in this wise: “and they shall look unto Me because they have thrust him through”, change the meaning altogether, seemingly in an attempt to hide Messiah from the Jewish reader.  The Christian community has also done likewise with certain verses, seeming to promote doctrine rather than translate the text faithfully.  One example is from the book of Ma’asei HaShlikhim [Acts] 20:7, “And at the beginning of the week, when we assembled to break bread…”  Most offer a different reading of this verse, inserting a word, seemingly to support a doctrine.  Similarly, though probably not deliberate, the use of antiquated English words can leave room for misinterpretation.  The best example of this, perhaps, is the use of the word “tongues” in the Brit Khadashah, where the context clearly shows us this word is referencing known, earthly languages.  Others have used the literal but vague nature of this rendering to create doctrine. 

There are several examples in both sides of the book [OT and NT] where these types of renderings give us pause.  Again, this was NOT our primary motivation, and we are not trying to say that all other versions are bad, but only that in certain places the translators seemed to have been influenced by something other than the language and culture of the scriptures.  Having these passages cleared up and made more plain seemed a useful pursuit.  Returning the English to a closer, more faithful “Hebrew” flavor gives the reader a better sense of the Jewish nature of these texts, and an understanding of the plain meaning of the text itself, leaving the establishment of doctrine to the reader[s], as much as possible.

The last motivation, but a good one, was that giving the Hebrew tone of the names of Biblical characters, places, and consecrated items not only gives the reader a better sense of the culture of the book, and compels the reader to learn more vocabulary, but also allows a Hebrew student to learn the language more quickly.  Having the Hebrew on hand with this volume makes learning the language more meaningful, by having so large a vocabulary accessible in the texts, and a glossary to help learn those words.

This seven years of diligence, dedication, hard work, and sacrifice has truly been a labor of love.  We truly hope that everyone who invests their time and means into this work is blessed for doing so, as we know and trust that His Word is the most important earthly evidence of our Creator, apart from His People, and the creation itself.

 “Yes, He loves the peoples, all His K’doshim, they are in Your hand; and they sit down at Your feet, receiving of Your words.”  

~D’varim 33:3

Don’t! Shoot a foot!

Many Messianic believers, including our congregation, quote 1 Jo 1:6-10 weekly in our liturgical, congregational prayers.  For two weeks or so, I’ve had a very rare word from that prayer rolling around in my mind.

שֻּׁתָּפוּת       שתף     לְשַׁתֵּף

In Hebrew, this word is ‘shutafut’.  From the verb l’shatef,  from the root shataf.

The ultimate numeric value of the root is “6”, the number of man, the day Adam and Khava were created.

The verbal root concept of it is ‘to include’, and comes to ‘participation’ and eventually can get rendered as ‘fellowship’, and hence ‘communion.’   In this sense, it is literally “ONENESS” in the context of the scripture in mind, where we read, “ואִם אוֹמְרִים אָנוּ שֶׁשֻּׁתָּפוּת יֵשׁ לָנוּ עִמּוֹ “  and “ יֵשׁ לָנוּ שֻׁתָּפוּת זֶה עִם זֶה  “If we say we have ‘shutafut’ with Him…[Yeshua],” and again “We have ‘shutafut’ one with another.”    The passage is telling us that if we ‘claim’ to have ‘oneness’ with Messiah but do not walk the Torah as He walked it, then we are liars;  the converse is this, that if we DO walk the Torah the way He taught it, then we ALREADY  have ‘shutafut’ with one another, and/because the Blood of Yeshua the Messiah cleanses us of all our sin.  [‘walking’ in Hebrew is a 1st Century Jewish Torah concept, the way one follows a Rabbi and how he lives out the Torah; Yeshua is the ONLY Rabbi ever to do it perfectly and teach it correctly]

Shutafut is a funny sounding word to the English ear.  It means ‘inclusion in’ , ‘participation in’.  In this case, ‘inclusion’ in the oneness of Messiah’s Body [not of flesh, but of His Ru’akh, given by the Father, to [in] Him, and to us through Him], and thereby inclusion IN EACH OTHER.  This ‘inclusion/participation’ is in spite of our sins, against G-d, and against one another.  The Blood of Messiah ‘covers’ over ALL of those.  IF WE LET IT.

Most people do not realize the very ‘literal’ level these words have to us.  We are NOT our own.  We are NO LONGER little individuals.  We have become part of HIS BODY, a LIVING ENTITY which covers the globe, but is NOT made up of flesh and blood, yet is ‘contained’ in vessels of flesh.  But, it is ONLY made up of those who ACTUALLY ‘participate in’ Messiah, in HIS WALK.   Just a few verses later, Yoknanan writes: “Hereby we know that we are in Him: he who says “I am in Him” ought himself also to walk His Halakha.”  Yeshua did NOT follow the Rabbis, not those of His day, and certainly not today’s.  Neither did He follow the popes, who moved the Shabbat and all the feasts, taught about three gods in one ‘substance’, and licensed everyone to go against the Torah in most ways, falsely reporting that ‘grace’ is the free ticket to heaven no matter how one lives his life.

We as believers find it very difficult at times to separate the flesh from the neshama [the life of G-d in those of us ‘born again’].  But, we who claim to be IN HIM are instructed shortly thereafter, “He who loves his brother abides in the light.”

Love is NOT an emotion, like many people think.  It does at times ride on our human emotions, but the source of love is NOT ‘feeling,’ but G-d Himself.  It is a function of our “NEW NATURE” AND our WILL.  And if Yeshua is IN US, then we WILL [decide to] love one another.  And that is what real ‘shutafut’ is: participation in Messiah and in ONE ANOTHER, in the supernatural, in His Presence, which is in anyone who trusts AND follows HIM.  This was the very theme of Yeshua’s last prayer, before he went to hang on the tree: “Let them be EKHAD BANU,”  ONE IN US [The Father and His Son].  Sha’ul and Kefa both teach this concept, one saying we are a ‘body’ made up of closely knit joints, sinew, and marrow, and another saying we are a building of ‘living stones’ fitly joined together.  If you’ve seen the Temple’s foundation in Yisra’el, you know just how ‘close’ that is.  Though we are ‘individuals’, we, as those who trust in Messiah and follow His Way, are not to think that way any longer.  We belong to Him, and to one another.  While we are “free”, we are yet “servants” of Tzedaka. 

Our western mindset and our society over-influence us on a subconscious level to ‘think’ in opposition to this very radical idea, which is not an idea, but a hard reality.  We, as ‘corporate’ believers are, at times, failing, tearing at the Body of Messiah.  He [the mind/head] is striving to communicate [Through His Living WORD] to His various parts to ‘cooperate’, “l’shatef” zeh im zeh. [have oneness one with the other].

Good Sap

The richness of Jewish faith in Messiah Yeshua:
“For if you [non-Jews] who have been cut from the wild olive tree which is natural to you, and grafted contrary to your nature into a good olive tree [Israel], how much more fruitful would they be [Jews], if they were grafted into THEIR OWN natural olive tree [Israel IN Messiah Yeshua!]? I am desirous, my brethren, that you should know this MYSTERY, so that you may not be wise in YOUR OWN CONCEITS…”
Yeshua said, “Salvation [life] is from the Jews”, Jn 4:22
When Constantine severed the ‘church’ from Jewish Believers, he cut that ‘church’ off from life!  Before you defend him, in his own words, “Let us no longer have ANYTHING to do with that disgusting people, the Jews.”  He said this as the ‘head of the church’, when he MANDATED the CHANGE from worshiping on the Shabbat to worshiping on The Sun’s Day.  He acted as an anti-Messiah, a False Messiah [Daniel 7:25, 1 Jn 2:18]  He cut all those who followed him and the first ‘ecumenical counsel’ OUT of the Olive Tree of Israel!  Shaul was prophetic when he wrote,  “Well, they were cut off because of their lack of trust, but you exist by trust. Be not high-minded, but fear!  For if Elohim did not spare the natural branches, beware, or He will not spare you!  Consider therefore the goodness and severity of Elohim: on those who fell, severity; but on you, goodness, IF you continue in His goodness; otherwise you also will be cut off!”
Am I saying that no one who is a ‘christian’ is saved.  NO.  Because in spite of him, the WORD remains true!  What I am saying is that those who DO know Messiah know that He IS a JEW.
And, I am saying that if a Jew comes to trust in Messiah, his ‘fruit’ in Messiah is marvelous!  All the TRUE traditions of Israel ‘come alive’ in Messiah Yeshua, even some of those they developed AFTER Yeshua came to earth.  Suddenly, the Synagogue is a place to hear the VOICE of the MESSIAH, His Torah.  The Sabbath is a day of JOYFUL rest, and not a drudgery done to try to be perfect and earn salvation.  The FEASTS become a living example of what Yeshua did, especially Pesakh [Passover].  And, they become predictive of what He is about to do, if we understand them FROM A JEWISH PERSPECTIVE.
Jews, unbelieving ones, point to Yeshua, even when they don’t WANT to!  They have established some customs that can ONLY be explained in Yeshua, long after they rejected Him.  “To them is given the oracles of G-d” [Romans 3], even if they don’t believe!
One example: The Affikomen at Passover.  This is a later tradition of Jews.  This is a ‘dessert’, which is actually a piece of the Matzah [unleavened bread] placed in a ‘unity bag.’  That “Matzah Tash’ or matzah bag/unity bag has three compartments.  A piece of Matzah is divided up into three pieces and placed into each of the compartments.  The MIDDLE piece of the ONE broken piece of bread is taken out at a certain point in the ceremony.  Three pieces of ONE Matzah: Father, Son, Ruakh.  The middle piece is taken out. [“I came out of my Father”]  It is wrapped in LINEN and hidden away for children to find.  It must be sought together, and brought to the FATHER [the one conducting the ceremony in a home is the father].  The Seder is not complete until the Affikomen is found!  The father gives the child who found the Affikomen a token, usually a coin [silver dollar], and promises a greater gift later.  This ‘custom’ is such a CLEAR picture of Messiah Yeshua, the “middle matzah”, the Son, coming to earth, dying, being hidden in a grave, rising from the grave and leaving his linen cloth behind, being sought out, returning to the Father, and giving a ‘deposit’ on LIFE, with the promise of RESURRECTION at a later date!
Another:  Khannukah is a custom that developed about 200 years before Yeshua ministered.  During the Maccabean revolt, Jews took the Beit HaMikdash back from Antiochus Epiphanes, an “anti Messiah” Greek who told Jews they could not study Torah NOR keep the Sabbath [just like Constantine].  He defiled the temple by offering a pig in the Holy Place, and erecting a statue of zeus and declaring himself god.  The popes have done the same.  The Maccabees revolted.  They took the Temple back, cleansed it, and “Dedicated” it.  The word for “dedication” is Khannukah.  They began to celebrate that “Dedication” AS A NATION, and Yeshua honored it!  He went to Jerusalem during Khannukah [Jn 9-10], and preached a message about the false shepherd! [Antiochus, Constantine, and the eventual Anti-Messiah, the son of perdition who will soon appear].  It’s important to note that as passionate as Yeshua was about pointing out the errors of the Pharisees, HE DID NOT REBUKE THEM FOR THIS FEAST!  Khannukah is called the Festival of Lights, because they would light a lamp with 8 lights during this season.  Why?  Because they ‘dedicated’ the Temple in the 9th month of the year [our December], and that dedication was considered a “Sukkot” celebrated out of season, Sukkot usually being celebrated in the 7th month as commanded, and is a 7-day feast, with an 8th day called “Yom HaShmini”, also known as “Simkhat Torah” [Lev 23].  The two Temples that Israel had built before had been dedicated on Sukkot, an EIGHT DAY FEAST [seven days, with a “Great Day” at the end].  At ‘Khanukah,’ the ‘dedication’ after his defilment, to begin that feast out of season, they LIT THE MENORAH, as lighting lights begins EVERY DAY with Elohim, especially His Sacred Days [Sabbath, and the feasts] They had not been able to keep the ‘Season of Our Joy’ [Sukkot] for three + years because of the Greeks, and its kicking off with the lighting of the Menorah was a GREAT JOY to them!  Little did they know that the Messiah would be CONCEIVED during Khannukah, and be BORN DURING SUKKOT!  And, after all that took root in Israel, nearly 1500 years later a new custom developed around the “Khannukiah.”  The original, in-home Khannukiah [Khannukah Lamp] was an oil lamp with eight holes in it [these 1st century pottery lamps have been found all through Jerusalem].  When candles became the standard ‘lamp’ for the home, the “Khannukiah” of today was developed.  This was an eight-stemmed candelabra that looked like the Menorah.  [Hence, it came to be called a Menorah].  Today, there are NINE LIGHTS.  None are certain why, but one account says that In the late middle ages, a community of Ashkenazi Jews [probably one of my grandfathers, 😉 as “Dreyer” means ‘turner’, which also happens to be the root of the ‘turning toy’, Dreidel, of Khannukah] ordered a bunch of 8 branched “Menorahs” ahead of time.  When they were received, they had NINE lamps on them! Oy!  No bother, we’ll use it, and call it “The Shammash”, the servant candle.  It is used only to light the other eight lights!  This, too, is a beautiful picture of Messiah Yeshua, conceived at Khannukah, who gives light to the world!  And, He gives light into the ‘eighth millennium!  [8’s symbol also means infinity; in Hebrew, it is the letter khet, LIFE, also known as the “Letter of Light!”].
He was conceived during the commemoration of ‘new light’ after one of the ‘darkest’ times in Israel’s history.  He was born during Sukkot, the ‘Feast of the Ingathering.’  He died and rose again during the feast of Pesakh.  He sent the Ru’akh on Shavuot, and will call His Bride out on Yom Teruah!  He will judge the world on Yom Kippur, and begin to dwell with us at Sukkot.
The JEWISH nature of our faith is SO RICH.  EVERYTHING Jews do, whether believers or not, if it does not contravene Torah, it points to Yeshua!  They can’t help it!
Again, “how much more fruitful would they be [Jews], if they were grafted into THEIR OWN natural olive tree? I am desirous, my brethren, that you should know this MYSTERY, so that you may not be wise in YOUR OWN CONCEITS…”
And, “If their rejection [of Messiah] has resulted in reconciliation of the world, how much more will their restoration [to Messiah] be? Indeed, it will be life from the dead!”
Be good to Israel.  It could be the life of you.


Is not easily provoked, thinks no evil; rejoices not over iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. אהבה never fails FOREVER…
Many, if not most people, equate this only to romance between a man and a woman.
This tells me that the believing community does not understand אהבה at all…
Sha’ul was writing to and about the BROTHERHOOD.
He had just written about the BODY of Messiah as a single unit, and explained that, though we all serve different purposes with different gifts from G-d for the purpose of serving, yet, we are ONE.
Then, he tells us that to LOVE in this manner is GREATER than our actual service and use of His gifts!!!
I was reading this first in English, (sourced from Aramaic), and the word ‘fails’ caused me to be curious to go into the Hebrew. ‘nafal’, for ‘fails’, caused me to stop and meditate…
הָאַהֲבָה לֹא תִּפֹּל לְעוֹלָם
Love does not fail FOREVER….
Because of the overuse and almost exclusive use of this scripture at weddings, we do not stop and understand what Sha’ul writes here, and the incredible importance to the BODY this passage has. We relegate to an earthly, sensual, emotion-only ‘love’, to which only humanity can relate. We are NOT like the world, nor should we THINK like the world, nor should we love like THE WORLD, which is temporal and conditional love. We SHOULD be ‘understanding’ this in this way:
Love [for a brother/sister] Is not easily provoked [to anger],
Love [for a brother/sister] thinks no evil [of a brother/sister]
Love [for a brother/sister] rejoices not over iniquity [in the Body of Messiah] ,
but Love [for a brother/sister] rejoices in the truth [in the Body of Messiah]
Love [for a brother/sister] bears all things [with a brother/sister] ,
Love [for a brother/sister] believes all things
Love [for a brother/sister] hopes all things
Love [for a brother/sister] endures all things
Love [for a brother/sister] never fails FOREVER
This has been one of my favorite, unsung passages. It governs my heart.  I keep it near in my mind, especially when I am struggling with a brother/sister in Messiah over some issue of the flesh.
There are those in my past that I have been very, very close to, who, for one reason or other [most of which has been antisemitism, but some of which has been a misunderstanding of the above, a perversion of His Love] have come to HATE me, even though they say they follow the Messiah who inspired the teaching above about HaAhavah.
The way the last phrase reads in Hebrew is actually:
הָאַהֲבָה לֹא תִּפֹּל לְעוֹלָם
Ha’Ahavah WILL NOT FAIL [lo tipol] FOREVER [L’olam].
It is NOT a function of our ‘will’ that says it will not fail…but a function of the NATURE of the LOVE OF MESSIAH, the LOVE of ELOHIM, that is INSIDE of those who trust in Him and have HIS RU’AKH.
If HE is inside of us, then we WILL love…. not ‘must’.
I HATE it when someone says, “I have to love you because I’m a believer”….
And I hate ‘love’ that is a false display, pretense.
Others that have come to hate me, even of late, I STILL love.  I STILL desire reconciliation.  His LOVE does NOT ‘fall away’, which is what ‘tipol’ means… it CANNOT, because it is FOREVER.
HIS LOVE endures EVERYTHING, even hatred returned for love, which is what Yeshua endured while hanging on the tree.  I am getting a sense of that these days.
Some people think that there are no ‘degrees’ to this kind of love, and that there is only ONE ‘kind’ of love.  They think that this ‘kind’ of love is or should be equally shared among the brethren from individual to individual in the exact same quantity. If this is the case, then Yeshua and Yokhanan broke the command. Sha’ul did too, as there were several men that he loved very dearly, more than others of his friends.  Timothy and Onesimus each was to Sha’ul like a son.  That is a deeper form of this godly love.  We are ‘joined together’ in the Body of Messiah, which implies closeness, tight binding. [Kol 2:19, Efisim 4]:

“that we be sincere in our love, so that in everything we may progress through Mashi’akh, who is the head.It is through Him that the whole Body is closely and firmly united at all joints, according to the measure of the gift [Ru’akh] which is given to every member, for the guidance and control of the Body, in order to complete the edifying of the Body in love.”

It is NOT that love fails…  It is that we fail to follow love, that is in our hearts, if Messiah is indeed inside of us.

This past Shabbat, I spoke about the ‘blessing’ of Elohim that is inside of us.  This is it.  “HaAhava”.  And our verse from the Haftarah was a command that we should “LOVE COMPASSION.”

“It has been told you, O man, what is good, and what  יהוה  does require of you, only to do justly, and to love compassion, and to walk humbly with your Elohim.”

The LOVE of ELOHIM in us produces this ‘khesed’, which is a deep ‘compassion’ for the failures of our brothers.  We, as a people, the people of G-d, are yet far too bent on judging others, holding grudges, keeping people at bay, doubting each other.  Self included.

This is my prayer this week, and perhaps for a while, for the local Body into which I am knitted:

הָאַהֲבָה לֹא תִּפֹּל לְעוֹלָם

Ha’Ahavah WILL NOT FAIL [lo tipol] FOREVER [L’olam].