The Kippah Debate
by Rabbi Robert O. Miller
It is customary for Nazarene Israelite males to wear a kippah out of respect for Yahweh, and as a sign of recognition that there is something greater and above us. The kippah means "dome" or "covering." The Yiddish word for kippah is “yarmulke” derived from the expression “yarei malka”or “mei'Elohim,” ("in awe of the King" or “Elohim”).
Crowning Israel with Splendor
The uniqueness of a head covering is hinted at in the blessing we say every morning, thanking Yahweh for "crowning Israel with splendor" (Talmud – Brachot 60b)
The Talmud says that the purpose of wearing a kippah is to remind us of Elohim, who is the Higher Authority "above us" (Kiddushin 31a). External actions create internal awareness; wearing a symbolic, tangible "something above us" reinforces that idea that Yahweh is always watching. The kippah is a means to draw out one's inner sense of respect for Yahweh. Perhaps the best summary statement on the reasons for the head covering is so that "the fear of Elohim will be upon you" (Babylonian Talmud, Shabbat 156b).
The man who thinks that there is nothing higher in the universe than his intellect, considers it a contradiction to cover his head, the seat of his intellect, his pride and prized possession.
However, the man who believes in Yahweh has a different conception of man's status. We know that despite man's intellectual prowess, he is a very finite being; we realize that the intellect, unfortunately, far from getting us out of the mire of temptation, often is itself influenced by it, and acts as an accessory. Even the agnostic experiences shame by reason of the insignificance of his own intellect when faced with the realm of the Divine.
Thus, our covering the head with a kippah, is a demonstration of our awareness that there is something which is infinitely above our intellect, and symbolizes our humility and sense of worship in the presence of Yahweh (Yirath Shomaim).
The words of Isaiah the Prophet contributed to the idea. The angels that Isaiah saw in his vision of heaven were flying about and singing, "Holy, Holy, Holy is YAHWEH TZ'VA-OT! The whole earth is full of His Glory!" (Isaiah 6:3) If the whole earth was full of Yahweh's glory, then Yahweh was everywhere, not only in the Beit HaMigdash, the house of worship - the Temple - or in a Beit Midrash, a house of study.
The Kippah – The Sign
The kippah also serves as a symbol of Israelite identity and loyalty. It reminds us about our identity and hopefully makes us think twice before we do anything questionable. It builds our Israelite sense of belonging and gives us the courage to stand up for our values. And, it helps us fulfill our global mission of being “a light to the the nations." (Isaiah 49:6)
Indeed, wearing a kippah is a big statement, and obligates the wearer to live up to a certain standard of behavior. Wearing a kippah makes one a Torah ambassador and reflects on all of the Commonwealth of Israel. The actions of someone wearing a kippah can create a Kiddush Hashem (sanctification of Yahweh's name).
The Kippah Command
“…the word of Yahweh came to me… bind your kippah on your head, and put your sandals on your feet… Your kippah shall be on your heads and your sandals on your feet… is a sign to you; according to all that he has done you shall do; and when this comes, you shall know that I am Yahweh Almighty." (Ezekiel 24:17, 23, 24)'
In many translations of the Holy Scriptures the term “turban” is used but when we look up the word we find: TURBAN-#4021; migba’ah: from #1389 a CAP (as a hemispherical) bonnet. The HEMI-means half, SPHERE means globe, ball, and round. So, the migba’ah was shaped as a half a ball. It comes from #1389 –gib’ah meaning a hillock, hill, and little hill on just such a place Messiah YahShua was crucified.
“…the word of Yahweh came to me… bind your kippah on your head… Your kippah shall be on your heads … (it) is a sign to you.” The Kippa is a bit like a wedding ring. A wedding ring is a sign that you belong to someone. Same with the yarmulka. Only a very holy person could be conscious of Yahweh absolutely all the time. The rest of us men need something very tangible to remind us that He is always there. It is also to identify ourselves as Israelites in the eyes of those around us, that we "belong" to something and Someone. And we wear it with pride, because the Israelite people has a deeply loving relationship with Yahweh. True love is with you all the time, and you want to tell the world!
The Kippah in Ancient Israelite Culture
The Israelites on Sennacherib's marble relief appear with headdress, and although the ambassadors of Jehu on the Shalmaneser stele have head coverings, their costume seems to be Israelite.
The Israelites originally wore a headdress similar to that worn by the Priests as a "wrap around the cap" or kippah was called מַצַר matzar inferred from the use of the noun צַנִיף tzanif (the verb tzanaf meaning "to roll like a ball", Isaiah 22:18) and by the verb חַבָּש habash ("to wind", comp. Ezekiel 16:10; Jonah 2:6), as to the form turbans, nothing is known whether they may have varied according to the different classes of society.
We see Israelite men were first enjoined to keep their heads covered while praying or studying halakha in synagogue in the 8th century, when the command appears in Masekhet Sofrim (14:15). This was probably in response to question from the Believers in Western countries since the command was written in 8th century Palestine (occupied Israel).
Rabbenu Yerucham of Provence decreed wearing kippahs while in synagogue as halakha in the 14th century. At this time, seen akin to the medieval scholar cap showing that the Scriptures were mainly entrusted to the Jew. This agrees with Romans 3:1-4.
The kippah was often replaced by a “Jew hat” forced on Jews in different times and places, which had many variations but was basically a cone but even that was mystified by Gentiles into the sorcerer’s hat after seeing the miracles done by the Jews along with tallit hagadol seen as a magical robe, the “Yah pointer” seen as a magical wand, prayer book seen as a book of spells, and the injunction, “As the Father has said…” morphing into “abracadabra.”
It was Rabbi Joseph Karo of Shulchan Aruch fame who took a more radicle stance in the 16th century dictating that all Jewish men everywhere must have their heads covered at all times, this based on a passage in the Talmud in which Rabbi Huna son of Rabbi Joshua said: “May I be rewarded for never walking four cubits bareheaded” (Shabbat 118b) out of reverence to Elohim.
This prescript wasn’t universally adopted. Many Jews continued to only cover their heads when praying and studying the Torah.
Why Does the Pope Wear a Kippah?
If you’ve ever noticed the popes down thru the ages, you may have wondered, “Why are they wearing kippot?” Actually, the Pope isn’t wearing a kippah, he’s wearing the zucchetto which is a part of the uniform of Roman Catholic clergy. Its name comes from Italian zucchetta, the diminutive of zucca - gourd or, by extension, head. Zucchetti is only a nickname for the undersized hat, which is officially called pileolus from the Greek pilos and is related to the beret (which itself was originally a large zucchetto). It was adopted circa the Early Middle Ages, if not earlier, to establish clerics' as men of learning. Its name derives from its resemblance to half a pumpkin - a zuccha, a squash.
The exact circumstances of when and why Catholic clergy began wearing zucchetti are unclear, though it is clear that it was before 1290, since a fresco in the Church of St. Francis at Assisi from that time shows cardinals wearing them.
The zucchetto’s color signifies its bearer’s rank. The pope's zucchetto is white. The pope may actually wear any color zucchetto he wishes in accordance with the five colors, but always wears a white zucchetto due to his white cassock. Those worn by cardinals are scarlet (red), and those of bishops, territorial abbots and territorial prelates are amaranth (violet). Priests and deacons wear a black zucchetto, although the use of the black zucchetto by priests is extremely rare. It is, however, quite common for priests assigned to the Vatican to always wear their black zucchetto. The one exception to the rule of color is the brown zucchetto frequently worn by ordained Franciscan friars.
The Catholic Clerics adopted the head covering in competition to the Netzarim Rabbis so they too would be seen as scholars of Scripture.
Does a Covered Head Violate Scripture?
Rabbi Sha’ul writes in 1 Corinthians 11:4: "Every man who prays or prophesies with his head covered dishonors his head" he knew full well that the high priest would be required to wear a head-covering while performing his duties in Shemot (Exodus 28:4 & 40-41) to wear a turban (miter) in performing their priestly duties (Vayikra (Leviticus) 10:6. What did this turban symbolize? Exodus 28 states that the head covering of the Cohain HaGadol (High Priest) was to be embellished with the words "HOLY TO YAHWEH," Exodus 28:36-38. Clearly, this mitznefet was to be a reminder that Yahweh is characterized by the attribute of holiness.
So, one could argue, that from a biblical standpoint, only the Kohanim serving in the Temple were required to cover their heads (see Exodus 28:4). But didn’t Exodus 19:5, 6 say, “'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; YOU WILL BE FOR ME A KINGDOM OF PRIESTS and a holy nation.' These are the words you are to speak to the Israelites.” That is why many centuries, the obligatory custom was clarified when facing Babylonian captivity: “…the word of Yahweh came to me… bind your kippah on your head…(it) is a sign to you.”
Rabbi Sha'ul would have known this and respected this, as the priests were still performing their duties until the destruction of the Beit Hamikdash (Temple) until C.E. 70. If Rabbi Sha'ul were writing against men wearing a head-covering of any kind here in 1 Corinthians 11, then he is saying that when performing their priestly duties, the High Priest were, by Yahweh's own command, dishonoring their heads; since the High Priest not only prays and intercedes on behalf of the people but also prophecies in the course of his duties. Remember, Rabbi Sha'ul's newer revelations must not conflict with existing revelation.
Rebbe YahShua Himself stated: "Don't think that I have come to abolish the Torah or the Prophets. I have come not to abolish but to complete. Yes indeed! I tell you that until heaven and earth pass away, not so much as a yud or stroke will pass from the Torah - not until everything that must happen has happened. So whoever disobeys the least of these mitzvot and teaches others to do so will be called least in the Kingdom of Heaven. But whoever obeys them and so teaches others will be called great in the Kingdom of Heaven. (Matthew 5:17-19)"
Even when the critics of Rabbi Sha’ul brought charges that he spoke against the Temple, to include the priestcraft, and the Torah which was not true. The apostle himself had circumcised Timothy in order to prevent offense to the Torah (16:3). Rabbi Sha’ul had not opposed observing Torah —: Though Rav Yakkov (James) and the Netzarim elders did not agree with the assessment that Rabbi Sha’ul radically opposed Torah, they felt the matter needed remedy. Rav Yakkov and the Netzarim elders recommended to Rabbi Sha’ul that he worship publicly in the Temple in such a way as to demonstrate his faithfulness to the Temple, to include the priestcraft, and the Torah. The following solution, therefore, was proposed: There were four Hebrew men who had placed themselves under a Nazarite vow (Num. 6). It was near the time for that ritual to be consummated by a purification ceremony in the Temple. It was suggested, therefore, that Rabbi Sha’ul identify with them, paying their Temple offering, and, “purifying” himself along with them. Such a procedure was commanded in Torah. This would be done so that the Jews in general might see that Rabbi Sha’ul was “walking orderly, observing the Torah,” and this Rabbi Sha’ul did: “The next day Sha’ul took the men, purified himself along with them and entered the Temple to give notice of when the period of purification would be finished and the offering would have to be made for each of them.” (Acts 21:26)
Since this Nazarite vow described in Acts 21, occurs almost 30 years after the death of YahShua, we must look no further than the commandments surrounding the Nazarite vow and these are recorded for us in Numbers 6:
Numb 6:13-21 “And this [is] the Torah of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: And he shall offer his offering unto YAHWEH, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. And the priest shall bring [them] before YAHWEH, and shall offer his sin offering, and his burnt offering: And he shall offer the ram [for] a sacrifice of peace offerings unto YAHWEH, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. And the Nazarite shall shave the head of his separation [at] the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put [it] in the fire which [is] under the sacrifice of the peace offerings. And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put [them] upon the hands of the Nazarite, after [the hair of] his separation is shaven: And the priest shall wave them [for] a wave offering before YAHWEH: this [is] holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. This [is] the Torah of the Nazarite who hath vowed, [and of] his offering unto YAHWEH for his separation, beside that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.” Also, since Rabbi Sha’ul had recently been in Gentile lands, he would have been ceremonially “unclean,” and would have to receive the “water of separation” cleansing.
This demonstrated the fact that Rabbi Sha’ul does bring blood sacrifices COMMANDED BY THE TORAH testifies of him and should testify to us that the Torah had not passed away after YahShua's death as a pattern for life for Believers in YahShua and his message as we so often have been told and that Rabbi Sha’ul, that the world knows as Paul did not teach that the Torah had passed away.
The view that “a covered head dishonors his head,” does not harmonize with what the Scriptures say about the subject elsewhere. For example, the garments Yahweh commanded priests to wear included turbans for the head (Ex.28:40), and two times the High Priest was told "do not uncover your head" (Lev. 10:6; 21:10). In addition, we see King David and his men all praying with covered heads, and Yahweh answering their prayer (2 Sam.15:30f; 17:14).
The Interlinear Greek-English New Testament, by Nestle/Marshall, translates this passage: “Every man praying or prophesying down over (Gk. "kata") [his] head (Gk. "kephales") having [anything] shames the head of him. ( The Interlinear Greek-English New Testament, The Nestle Greek Text with a Literal English Translation by Alfred Marshall, D. Litt., copyright 1975 by Zondervan Publishing House, page 685.) In plain English: "Every man praying or prophesying having anything down over his head shames his head."
In Dr. David H. Stern's “Jewish New Testament Commentary,” copyright 1996 by Jewish New Testament Publications, Inc., Clarksville, MD, Dr. Stern writes: “Every man who prays in public worship meetings or prophecies wearing something down over his head. This is the literal translation, and it is used here to show that Sha'ul is talking about wearing a veil, not a hat. The usual translation, "with head covered," obscures this fact, and as a result an issue has arisen in Messianic Judaism that should never have come up at all, namely, whether it is proper for a Messianic Jewish man to wear a kippah ("skullcap" or, in Yiddish, yarmulke) in public worship. Of course it is proper, since objection to it is based only on a mis-translation of this verse. For more, see my Messianic Jewish Manifesto, pp 170-171).”
In “The Torah A Modern Commentary” edited by W. Gunther Plaut, it is brought out that many cultures in the Mediterranean had religious practices in which men dressed as women:
“The Torah forbids the wearing of apparel customary for the opposite sex... On the island of Cos, says Plutarch, priests of Hercules dressed as women; while, in Rome, men who participated in the vernal mysteries of that god did likewise. So too in the cult of Dionysis, males often adopted feminine costume, just as at the annual festival of Oscophoria boys were attired as girls and, at the Skirophoria, men were garbed like women. The same practice is attested also in connection with the cult of Leukippos in Crete...
The origin of the custom is disputed...it has also been suggested that, in cases where men wear women's clothes in the performance of magical rites, this reflects the widespread belief that magic (especially when it aims at promoting fertility) is primarily the province of the female sex, and that - at least in some instances - the usage may go back to a time when priesthood was in the hands of women.
(The Torah A Modern Commentary, Edited by W. Gunther Plaut, copyright, 1981 by the Union of American Hebrew Congregations, New York, page 1490)”
The Greek katakalupto describes something that "hangs down over" the head, which does not include a kippah. Rabbi Sha’ul is not condemning kippah; he is saying that a man should not wear "a shawl hanging down over his head" like a woman. A male should not cover his head "in that manner,", i.e., like a woman. Rabbi Sha’ul is simply reinforcing Torah: “A woman must not wear men's clothing, nor does a man wear women’s clothing, for Yahweh your Elohim detest anyone who does this.” (Deuteronomy 22:5)
In conclusion, the context of the 1 Corinthian 11 passage relative to head covering and sexual distinctives does not speak against the male wearing a kippah or yarmulke (since it is not a woman’s veil) when praying or prophesying. It does speak to the fact that women should veil their heads when praying or prophesying and to the headship of the husbands who is under the headship of Yahweh.
In 1 Corinthians 11:7-10 Rabbi Sha’ul writes that the woman is to wear a headcovering (l) because she was created for her husband and (2) because of her beauty she might tempt the angels. Neither the order of creation nor the activity of angels is tied to culture; they are timeless realities.
It is equally clear that the Apostle Rabbi Sha’ul is describing an actual veil for the woman’s covering, rather than her hair. The two Greek words used for hair and covering are not interchangeable, for katakalupto means to cover wholly, indicating some cloth hanging down that covers, a veil. And Peribolaion comes from peri – perimeter – indicating the natural hair around the head.
We can see from 1 Corinthians 11:15 that long hair was Chavah's (Eve) covering in the Garden. When sin came, the woman was uncovered and needed to put something on her head that represented her husband, as a symbol of her submission to his authority. Long hair is her glory (verse 15) and that glory should be veiled when in the presence of Yahweh, just as the Tzar HaPanim (Angels of the Presence) in Isaiah 6 covered their faces.
In I Corinthians 1:2 Rabbi Sha’ul states that the teaching within this book is for all who call on the name of Yahweh everywhere so we uniquely with love surrender to this command.
To Be Worn In the Messianic Age
Finally, in the future Temple as described in Ezekiel 40-44, the cohanim will be required to wear a head covering (turban) during the officiation of their duties (Ezekiel 44:18). If we interpret that a man covering his head with anything while praying or prophesying dishonors his head, then these men shall be doing so in the future Millennial Kingdom of Messiah by Scriptural command. Therefore, to be honest with the 1 Corinthian 11 passage in relation to other Scripture, we find that a man is not prohibited from wearing a head covering such as a kippah while praying or prophesying in the assembly of Yahweh.
Saturday, March 17, 2018
Kippah and Debate
Friday, March 16, 2018
Yesus Berpuasa
[Video:] Dulu Yesus Berpuasa.
Luk 4:1 Yesus, yang penuh dengan Roh Kudus, kembali dari sungai Yordan, lalu dibawa oleh Roh Kudus ke padang gurun.
Luk 4:2 Di situ Ia tinggal empat puluh hari lamanya dan dicobai Iblis. Selama di situ Ia tidak makan apa-apa dan sesudah waktu itu Ia lapar.
Luk 4:3 Lalu berkatalah Iblis kepada-Nya: "Jika Engkau Anak Allah, suruhlah batu ini menjadi roti."
Luk 4:4 Jawab Yesus kepadanya: "Ada tertulis: Manusia hidup bukan dari roti saja."
Luk 4:5 Kemudian ia membawa Yesus ke suatu tempat yang tinggi dan dalam sekejap mata ia memperlihatkan kepada-Nya semua kerajaan dunia.
Luk 4:6 Kata Iblis kepada-Nya: "Segala kuasa itu serta kemuliaannya akan kuberikan kepada-Mu, sebab semuanya itu telah diserahkan kepadaku dan aku memberikannya kepada siapa saja yang kukehendaki.
Luk 4:7 Jadi jikalau Engkau menyembah aku, seluruhnya itu akan menjadi milik-Mu."
Luk 4:8 Tetapi Yesus berkata kepadanya: "Ada tertulis: Engkau harus menyembah Tuhan, Allahmu, dan hanya kepada Dia sajalah engkau berbakti!"
Luk 4:9 Kemudian ia membawa Yesus ke Yerusalem dan menempatkan Dia di bubungan Bait Allah, lalu berkata kepada-Nya: "Jika Engkau Anak Allah, jatuhkanlah diri-Mu dari sini ke bawah,
Luk 4:10 sebab ada tertulis: Mengenai Engkau, Ia akan memerintahkan malaikat-malaikat-Nya untuk melindungi Engkau,
Luk 4:11 dan mereka akan menatang Engkau di atas tangannya, supaya kaki-Mu jangan terantuk kepada batu."
Luk 4:12 Yesus menjawabnya, kata-Nya: "Ada firman: Jangan engkau mencobai Tuhan, Allahmu!"
Luk 4:13 Sesudah Iblis mengakhiri semua pencobaan itu, ia mundur dari pada-Nya dan menunggu waktu yang baik.
--
Puji Syukur 490
mi=a; 3/4 (1/4 =88)
Lagu: Antonius Soetanta, S.J. 1979/80
Syair: Antonius Soetanta, S.J. 1979/80, bds Mat 4:1-11; Luk 4:1-13; Mrk 1:12-13
Tata Suara: Antonius Soetanta S.J. 1979/80
YouTube pada tautan https://youtu.be/VZsL3wB27Xo
Wednesday, March 14, 2018
Bau Mulut pertanda Infeksi Parasit Hati
Torah Adonai
TORAH ADONAI DAN
TORAH RABBINIKAL
Shalom,
TORAH RABBINIKAL sering disebut sebagai ORAL TORAH atau TORAH SHEBA'AL PEH [תּוֹרָה שֶׁבְּעַל פֶּה].
Tradisional JUDAISME mempercayai bahwa ketika HaShem memberikan TORAH-Nya, yaitu
TORAH ADONAI [תּוֹרָה יהוה],
itu disertai juga dengan
TORAH SHEBA'AL PEH [תּוֹרָה שֶׁבְּעַל פֶּה].
Di dalam TORAH ADONAI [תּוֹרָה יהוה] terdapat 613 MITZVOT
, sedangkan di dalam TORAH SHEBA'AL PEH [תּוֹרָה שֶׁבְּעַל פֶּה] diberikan keterangan yang menjelaskan 613 MITZVOT tersebut.
Di zaman Bait Suci ke-2, TORAH SHEBA'AL PEH [תּוֹרָה שֶׁבְּעַל פֶּה] sering disebut sebagai TRADISI TUA-TUA, atau TRADISI RABBINIKAL, atau TORAH RABBINIKAL atau ADAT ISTIADAT.
Salah satu contoh TORAH RABBINIKAL:
Matius 15:4
- Terjemahan Baru (TB-LAI)
Sebab Elohim berfirman: Hormatilah ayahmu dan ibumu; dan lagi: Siapa yang mengutuki ayahnya atau ibunya pasti dihukum mati.
*Ayat 4 di atas berbicara tentang TORAH ADONAI [תּוֹרָה יהוה], yang tercatat di Keluaran 21:17.
Matius 15:5
- Terjemahan Baru (TB-LAI)
Tetapi kamu berkata: Barangsiapa berkata kepada bapanya atau kepada ibunya: Apa yang ada padaku yang dapat digunakan untuk pemeliharaanmu,
sudah digunakan untuk persembahan kepada Elohim,
Matius 15:6
- Terjemahan Baru (TB-LAI)
orang itu tidak wajib lagi menghormati bapanya atau ibunya. Dengan demikian firman Elohim kamu nyatakan tidak berlaku demi ADAT ISTIADAT-mu sendiri.
*Ayat 5-6 di atas berbicara tentang TORAH SHEBA'AL PEH [תּוֹרָה שֶׁבְּעַל פֶּה],
yaitu TORAH RABBINIKAL, atau ORAL TORAH,
yang tercatat di dalam Mishnah Nedarim Bab 1 Pasal 4; Bab 1 Pasal 7; Bab 1 Pasal 16.
Pada zaman Bait Suci ke-2 TORAH RABBINIKAL ini belum dibukukan,
masih berupa TRADISI TURUN TEMURUN, dari rabbi ke rabbi. Kemudian pada tahun 200 M, Rabbi Yehudah Ha'Nasi meulai membukukan TRADISI ini menjadi kumpulan buku, yang sekarang ini dikenal sebagai TALMUD.
Jadi TALMUD adalah suatu buku berisikan kumpulan TRADISI RABBINIKAL yang turun temurun.
Apakah benar TORAH RABBINKAL ini diberikan langsung oleh TUHAN?
Atau hanya suatu pagar ciptaan para rabbi saja?
PERTAMA
========
Jika TORAH RABBINIKAL ini adalah suatu pemberian SUPRANATURAL bersama-sama dengan TORAH ADONAI, seharusnya Rabbi Yehudah Ha'Nasi tidak akan perlu membukukannya pada tahun 200 M.
Karena jika memang benar TORAH RABBINIKAL diberikan bersama-sama dengan TORAH ADONAI,
seharusnya TORAH RABBINIKAL juga memiliki SEFER yang sama dengan TORAH ADONAI,
tidak dibukukan pada tahun 200 M.
KEDUA
======
Pada zaman pemerintahan Raja Yosia,
SEFER TORAH ADONAI
pernah hilang dan ditemukan.
2 Raja 22:8
- Terjemahan Baru (TB-LAI)
Berkatalah imam besar Hilkia, kepada Safan,
panitera itu:
"Telah kutemukan kitab Taurat itu di rumah TUHAN!"
Lalu Hilkia memberikan kitab itu kepada Safan, dan
Safan terus membacanya.
Pada saat itu,
tidak ada seorangpun yang mengetahui bagaimana caranya merayakan HARI RAYA PESACH.
2 Raja 23:21
- Terjemahan Baru (TB-LAI)
Kemudian raja memberi perintah kepada seluruh bangsa itu:
"Rayakanlah Paskah bagi TUHAN, Elohim-mu, seperti yang tertulis dalam kitab perjanjian ini!"
2 Raja 23:22
- Terjemahan Baru (TB-LAI)
Sebab tidak pernah lagi dirayakan Paskah seperti itu sejak zaman para hakim yang memerintah atas Israel dan sepanjang zaman raja-raja Israel dan raja-raja Yehuda.
2 Raja 23:23
- Terjemahan Baru (TB-LAI)
Tetapi barulah dalam tahun kedelapan belas zaman raja Yosia Paskah ini dirayakan bagi TUHAN di Yerusalem.
Baru pada tahun ke-18 pemerintahan Raja Yosia,
HARI RAYA PESACH dirayakan kembali.
Pada saat itu
SEFER TORAH ADONAI sempat hilang ketika BAIT SUCI rusak. Raja,
Imam Besar dan para imam Levi, tidak ada yang tahu bagaimana detail-nya untuk merayakan HARI RAYA PESACH.
Kalau saat itu ORAL TORAH sudah ada, tentunya mereka tidak akan kesulitan untuk merayakan HARI RAYA PESACH,
karena semua detail bagaimana merayakan
HARI RAYA PESACH ada diatur di dalam ORAL TORAH di dalam Bab yang berjudul PESACHIM.
Tetapi fakta membuktikan bahwa mereka saat itu tidak memiliki ORAL TORAH sama sekali.
Dan ketika SEFER TORAH ADONAI ditemukan,
mereka juga tidak mengetahui bagaimana detail caranya merayakan HARI RAYA PESACH seperti yang diatur di dalam ORAL TORAH.
KETIGA
======
Keluaran 24:3
- Terjemahan Baru (TB-LAI)
Lalu datanglah Musa dan memberitahukan kepada bangsa itu segala firman TUHAN dan segala peraturan itu, maka seluruh bangsa itu menjawab serentak:
"Segala firman yang telah diucapkan TUHAN itu, akan kami lakukan."
Keluaran 24:4
- Terjemahan Baru (TB-LAI)
Lalu Musa menuliskan segala firman TUHAN itu.
Keesokan harinya pagi-pagi didirikannyalah mezbah di kaki gunung itu, dengan dua belas tugu sesuai dengan kedua belas suku Israel.
Dalam ayat di atas kita membaca bahwa TUHAN memberikan kepaa Musa, TORAH ADONAI, dan Musa menuliskan SEGALA-nya, tidak kurang dan tidak lebih.
Ini adalah TORAH ADONAI.
Dan tidak ada sama sekali penjelasan yang menyatakan diberikan juga ORAL TORAH/TORAH RABBINIKAL/TORAH SHEBA'AL PEH [תּוֹרָה שֶׁבְּעַל פֶּה].
Referensi ayat yang lain yang menjelaskan bahwa hanya TORAH ADONAI yang diberikan saat itu adalah:
Ulangan 30:10
- Terjemahan Baru (TB-LAI)
apabila engkau mendengarkan suara TUHAN, Elohim-mu, dengan berpegang pada perintah dan ketetapan-Nya, yang tertulis dalam kitab Taurat ini dan apabila engkau berbalik kepada TUHAN, Elohim-mu, dengan segenap hatimu dan dengan segenap jiwamu.
*Perhatikan kalimat di atas "...yang tertulis dalam kitab Taurat ini..."
menjelaskan tentang TORAH ADONAI.
Ulangan 31:9
- Terjemahan Baru (TB-LAI)
Setelah hukum Taurat itu dituliskan Musa, maka diberikannyalah kepada imam-imam bani Lewi,
yang mengangkut tabut perjanjian Hashem, dan
kepada segala tua-tua Israel
Ulangan 31:24
- Terjemahan Baru (TB-LAI)
Ketika Musa selesai menuliskan perkataan hukum Taurat itu dalam sebuah kitab sampai perkataan yang penghabisan
Ulangan 31:26
- Terjemahan Baru (TB-LAI)
"Ambillah kitab Taurat ini dan letakkanlah di samping tabut perjanjian Hashem,
Elohim-mu, supaya menjadi saksi di situ terhadap engkau.
לָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתֹּורָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹתֹ֔ו מִצַּ֛ד אֲרֹ֥ון בְּרִית־יְהוָ֖ה אֱלֹהֵיכֶ֑ם וְהָֽיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד
la.ko.ach et SE.FER HA.TO.RAH ha.ze ve.sam.tem o.to mi.tsad a.ron be.rit-ADONAI e.lo.hei.chem ve.ha.ya-sham be.cha le.ed
*Dalam Ulangan 31:26
hanya dikatakan SEFER HA'TORAH,
yang merupakan bentuk (SINGULAR), bukan merupakan bentuk (PLURAL).
Hanya ada 1 SEFER TORAH ADONAI yang diletakkan di samping TABUT PERJANJIAN.
Tidak ada ORAL TORAH.
KEEMPAT
========
Salah satu alasan penting mengapa TORAH ADONAI harus dituliskan di dalam SEFER (KITAB) adalah supaya bangsa Israel terhindar dari PENIPUAN,
terhindar dari TORAH yang palsu. Sedangkan ORAL TORAH/TORAH RABBINIKAL mempunyai banyak perubahan dan disesuaikan dengan zaman.
DARI MANA?
==========
Lalu,
dari mana asal mula
TORAH RABBINIKAL?
Salah seorang ahli TALMUD bernama Michael Rodkinson, menjelaskan dalam bukunya yang berjudul
"The History of the Talmud":
The name Written Law was given to the Pentateuch (Torah), Prophets and Hagiographa, and that of Oral Law to all the teachings of the sages consisting of comments on the text of the Bible.
Dengan kata lain,
ORAL TORAH/TORAH RABBINIKAL/TRADISI RABBINIKAL adalah merupakan AJARAN;
BUDAYA' TRADISI dari para pemimpin/rabbi Yahudi dari abad ke abad. Diciptakan oleh manusia.
Contoh:
Seorang Rabbi bernama Rabbi Chaim Kanievsky, 84 tahun, mengatakan bahwa iPhone dan smartphone yang lain adalah benda TAMEI, karena dapat meng-akses pornografi, sehingga seorang Yahudi Orthodox tidak boleh memilikinya.
Nah,
kalau ini terjadi pada tahun 300 M,
maka sudah pasti, pengajaran ini akan dimasukkan ke dalam TALMUD.
Yang penting untuk kita ketahui adalah:
Tidak semua TRADISI RABBINIKAL adalah bagus,
dan tidak semua TRADISI RABBINIKAL adalah jelek.
TRADISI RABBINIKAL/ TORAH RABBINIKAL hanyalah sebuah TRADISI ciptaan manusia belaka.
Tidak lebih dan tidak kurang.
PANDANGAN YESHUA
==================
Sebagai MESIANIK,
bagaimana pandangan YESHUA terhadap
TORAH RABBINIKAL ini?
YESHUA jelas sekali bahwa IA tidak mempercayai bahwa TORAH RABBINIKAL ini diberikan di gunung Sinai bersama dengan TORAH ADONAI.
YESHUA menyebut TORAH RABBINIKAL ini sebagai "TRADITION OF ELDERS".
Matthew 15:2
- King James Version (KJV)
Why do thy disciples transgress the TRADITION OF ELDERS? for they wash not their hands when they eat bread.
Matthew 15:2
- Complete Jewish Bible (CJB)
“Why is it that your talmidim break the TRADITION OF THE ELDERS? They don’t do n’tilat-yadayim before they eat!”
Matius 15:2
- Terjemahan Baru (TB-LAI)
"Mengapa murid-murid-Mu melanggar ADAT ISTIADAT NENEK MOYANG kita?
Mereka tidak membasuh tangan sebelum makan."
Bahkan orang-orang Farisi pada saat itu hanya menilai TORAH RABBINIKAL sebagai ADAT ISTIADAT/TRADISI saja.
Bagaimana pandangan YESHUA?
Sederhana,
YESHUA tidak menentang TRADISI/ADAT ISTIADAT,
tetapi YESHUA menentang TRADISI/ADAT ISTIADAT yang ditempatkan lebih tinggi,
lebih mulia dari pada TORAH ADONAI.
Ada banyak hal yang BAIK di dalam JUDAISME, TRADISI/ADAT ISTIADAT yang baik, TORAH RABBINIKAL yang baik. Tetapi satu hal yang penting diingat adalah,
itu HANYA merupakan TRADISI ciptaan manusia dan tidak berasal dari TORAH ADONAI.
Membahas mengenai
TORAH RABBINIKAL inilah yang sering disebut oleh Rabbi Shaul sebagai
"WORKS OF THE LAW" [εργων νομου].
Ketika Rabbi Shaul sedang membicarakan tentang TORAH RABBINIKAL, maka ia selalu memberikan penilaian yang NEGATIVE,
karena LEGALISME dari TORAH RABBINIKAL tidak akan dapat membuat merit seseorang kepada TUHAN.
Contoh:
Galatia 3:10
- Terjemahan Baru (TB-LAI)
Karena semua orang, yang hidup dari PEKERJAAN HUKUM TAURAT [εργων νομου] berada di bawah kutuk.
Sebab ada tertulis:
"Terkutuklah orang yang tidak setia melakukan segala sesuatu yang tertulis dalam kitab hukum Taurat.
PEKERJAAN HUKUM TAURAT = TORAH RABBINIKAL = KUTUK
Tetapi ketika Rabbi Shaul sedang membicarakan TORAH ADONAI,
maka ia selalu memberikan penilaian yang POSITIVE.
Contoh:
Roma 7:12
- Terjemahan Baru (TB-LAI)
Jadi HUKUM TAURAT adalah kudus, dan perintah itu juga adalah kudus,
benar dan baik.
HUKUM TAURAT = TORAH ADONAI = KUDUS, BENAR dan BAIK.
Karena itu tidak mungkin Galatia 3:10 dan Roma 7:12 membicarakan TORAH yang sama.
Pasti rabbi Shaul sedang membicarakan TORAH yang disebut sebagai KUTUK, dan juga TORAH yang disebut sebagai KUDUS.
Contoh lain:
1Timotius 1:8
- Terjemahan Baru (TB-LAI)
Kita tahu bahwa HUKUM TAURAT itu baik kalau tepat digunakan,
Kita dapat melihat, bagaimana Rabbi Shaul memberikan peilaian yang POSITIVE terhadap TORAH ADONAI.
Tetapi ketika Rabbi Shaul membicarakan TORAH RABBINIKAL,
Yaitu ASPEK LEGALISME dari pelaksanaan TORAH ADONAI yang berupa TRADISI,
maka Rabbi SHaul selalu memberikan penilaian yang NEGATIVE, karena faktor LEGALISME tersebut.
Jadi setiap kita membaca tulisan Rabbi Shaul, kita harus selalu check dan cross check, apakah ia sedang berbicara TORAH ADONAI atau ia sedang berbicara TORAH RABBINIKAL/TRADISI RABBINIKAL.
Baruch Hashem
Tuesday, March 13, 2018
RAMBO
Inspiring
March 12th, 2018
Dibalik Kesuksesannya Menjadi Rambo, Ada Kisah Sedih Stallone Yang Tidak Banyak Diketahui
Sumber: https://www.theepochtimes.com/assets/upl
Inta Destria
Official Writer
1558
Tahu film legendaris yang berjudul Rambo? Toko Rambo diperankan oleh Sylvester Stallone, merupakan salah satu aktor laga yang terkenal di tahun 1980an. Untuk lebih tepatnya, nama Stallone tidak hanya dikenal sebagai aktor, namun ia juga merupakan penulis skenario sekaligus sutradara terkenal.
Dibalik nama besarnya, Stallone tidaklah terlahir dengan sempurna sebagaimana manusia pada umumnya. Saat lahir, ia menderita paralysis atau lumpuh pada sebagian wajahnya, termasuk bibir bawahnya. Karena keterbatasannya ini, sejak kecil hingga menginjak usia remaja ia mendapatkan pendidikan disekolah berkebutuhan khusus.
Keterbatasan seorang Stallone tidak lantas membuatnya berhenti bermimpi. Sejak kecil, ia memang selalu menginginkan untuk menjadi aktor. Dalam perjalanan memperoleh mimpinya tersebut, Stallone sangat akrab dengan kegagalan saat mengikuti casting.
Baca juga: Ternyata Lalat dan Lebah Ini Mirip Sama Kehidupan Manusia, Lho. Simak, Yuk!
“Tidak ada penonton yang mau melihat seorang bintang film berwajah layaknya seorang mabuk dan tidak mampu bertutur kata dengan jelas,” adalah salah satu alasan mengapa Stallone kerap gagal dalam casting. Jika dihitung, jumlah tolakannya tidak tanggung-tanggung, lebih dari 1500 kali!
Sepertinya, kata menyerah tidak ada dalam kamus Stallone. Setiap ia mendengar ada casting, maka ia akan langsung mendatanginya. Pada akhirnya, sambil ia mengikuti casting sana sini, Stallone menulis sebuah skenario dan menjualnya pada sebuah produser film. Beberapa ada yang berhasil terjual.
Sebagai seorang penulis skenario yang pendapatannya tidak pasti, membuat ia ia diceraikan oleh istrinya. Ada saat dimana seorang Stallone harus menjadi seorang geladangan yang tidur di sebuah halte bus selama tiga hari.
Bahkan, ia harus menjual anjing yang ia sayangi hanya karena ia tidak mampu lagi untuk memberi makan anjing tersebut. Ia menjualnya hanya seharga $25. Dengan berat hati sambil menitikkan air mata, ia meninggalkan anjingnya pada pemilik yang baru.
Dunianya berubah sejak ia menulis sebuah skenario film berjudul Rocky. Sebuah skenario film yang hanya ditulisnya selama 20 jam saja. Ia mendapatkan sebuah penawaran yang fantastis untuk skenario ini, uang senilai $125.000 pun di tawarkan. Ia menolak. Bukan karena jumlahnya, tetapi ia ingin kalau pemain utamanya diperankan oleh Stallone sendiri.
Produser tersebut meningkatkan harga scknarionya menjadi $350.000, ia tetap menolaknya. Mereka ingin skenarionya, tetapi bukan Stallone. Sampai akhirnya produser tersebut sepakat untuk menerima Stallone sebagai pemeran utama hanya dengan bayaran senilai $35.000.
Dengan uang yang ia kantungi saat itu, ia kembali membeli anjing kesayangannya. Ia menjelaskan alasan mengapa ia memutuskan untuk menjualnya. Sayangnya, sang pemilik baru bersikeras dan mengatakan kalau ia tidak akan menjual anjingnya tersebut kecuali Stallone membayarnya $15.000. Dan ya, Stallone memberikan uang tersebut hanya untuk anjing kesayangannya yang semula ia jual $25.
Tetapi, keputusan seorang Stallone dan kegigihannya ini berbuah manis. Rocky menggaet tiga piala Oscar untuk film terbaik, sutradara terbaik dan scenario terbaik. Nama Stallone terus dikenal dan berhasil menjadi legenda dalam filmnya yang berjudul Rambo.
Dalam kehidupan, selain beriman, kita juga harus bekerja keras dan pantang menyerah. Stallone telah membuktikan kalau pengharapan dan kerja keras tidak akan mengecewakan kita. Sebagai orang percaya, kita harus memiliki nilai lebih dari orang-orang yang tidak mengenal Tuhan.
Sebab firmanNya mengatakan dalam Amsal 23:18, “Karena masa depan sungguh ada, dan harapanmu tidak akan hilang.” Mulai sekarang, jangan pernah menyerah dengan keadaan, karena Tuhan sendiri telah berpesan kalau masa depan yang terbaik untuk kita telah Tuhan sediakan.
Sumber : jawaban.com
Thursday, March 8, 2018
Konversi Kurs Mata Uang Mark Jerman (DEM) dan Rupiah Indonesia (IDR).
Konversi Kurs Mata Uang Mark Jerman (DEM) dan Rupiah Indonesia (IDR).
Ini Mark Jerman dan Rupiah Indonesia konverter up to date dengan nilai tukar atas 8 Maret 2018.
$ads.top320x100
Mark Jerman (DEM) adalah usang. Ini diganti dengan Euro (EUR) pada tanggal 1 Januari 1999.
Satu EUR setara dengan 1,95583 DEM.
Euro (EUR) dan Rupiah Indonesia (IDR) Kurs Mata Uang Tingkat Konversi Kalkulator
Masukkan jumlah yang akan dikonversi di dalam kotak di sebelah kiri Mark Jerman. Gunakan "Swap mata uang" untuk membuat Rupiah Indonesia mata uang default. Klik pada Rupiah Indonesia atau Jerman Marks untuk mengkonversi antara mata uang dan bahwa semua mata uang lainnya.
Pilihan
Bulatkan ke satuan mata uang terkecil.
Hasil tidak dibulatkan.
DEMIDRcoinmill.com1.0087502.0017,4755.0043,70010.0087,37520.00174,75050.00436,875100.00873,775200.001,747,550500.004,368,8751000.008,737,7502000.0017,475,4755000.0043,688,70010,000.0087,377,40020,000.00174,754,80050,000.00436,886,975100,000.00873,773,975200,000.001,747,547,925DEM laju
7 Maret 2018IDRDEMcoinmill.com10,0001.1420,0002.2950,0005.72100,00011.44200,00022.89500,00057.221,000,000114.452,000,000228.895,000,000572.2310,000,0001144.4620,000,0002288.9250,000,0005722.30100,000,00011,444.61200,000,00022,889.21500,000,00057,223.041,000,000,000114,446.072,000,000,000228,892.15IDR laju
7 Maret 2018
Mark Jerman adalah mata uang dalam Jerman (DE, DEU). Dengan Rupiah Indonesia adalah mata uang dalam Indonesia (ID, IDN). Mark Jerman juga dikenal sebagai Deutschmark, dan Deutsche Mark. Dengan Rupiah Indonesia juga dikenal sebagai Rp. Simbol untuk IDR dapat ditulis Rp. Dengan Rupiah Indonesia dibagi menjadi 100 sen. Nilai tukar untuk Mark Jerman terakhir diperbaharui pada 7 Maret 2018 dari Dana Moneter Internasional. Nilai tukar untuk dengan Rupiah Indonesia terakhir diperbaharui pada 7 Maret 2018 dari Dana Moneter Internasional. Itu DEM Faktor konversi memiliki 6 signifikan digit. Itu IDR Faktor konversi memiliki 6 signifikan digit.
Copyright (C) 2003-2018Stephen Ostermiller | Kebijakan Privasi
New US Embassy in Jerusalem
MIDDLE EAST
New U.S. Embassy May Be in Jerusalem, but Not in Israel
The former Diplomat Hotel, now part of the United States consular compound in Jerusalem, was built on disputed territory.THOMAS COEX/AGENCE FRANCE-PRESSE — GETTY IMAGES
By ISABEL KERSHNER
March 7, 2018
JERUSALEM — In two months, the United States plans to open a new embassy to fulfill President Trump’s recognition of Jerusalem as Israel’s capital.
There’s just one problem: The embassy may be in Jerusalem, but it may not be fully in Israel.
The diplomatic compound that will serve as the American Embassy until a permanent site is found lies partly in a contested zone known as No Man’s Land.
No Man’s Land encompasses the area between the armistice lines drawn at the end of the 1948-49 war and was claimed by Jordan and Israel. Israel won full control of it in the 1967 war, so the United Nations and much of the world consider it occupied territory.
The State Department has avoided taking a clear position on the matter but relies on the fact that Israel and Jordan had informally divided the contested enclave.
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The provisional embassy site, in the Arnona neighborhood, “has been in continuous Israeli use since 1949,” the department said in a statement last week. “It is today a mixed residential-commercial neighborhood.”
The Palestinians are less equivocal.
“No Man’s Land is occupied territory,” said Ashraf Khatib of the Palestine Liberation Organization’s Negotiations Affairs Department. “Any permanent status for that territory should be part of a final status negotiation.”
The dispute could turn the American ambassador, David M. Friedman, an avid supporter of Jewish settlements in the occupied West Bank, into a new kind of diplomatic settler himself.
The plan is for the embassy to be housed in what is now the consular services section of the United States Consulate General in Jerusalem while the search is on for a permanent site. The fortresslike compound sits partly in predominantly Jewish West Jerusalem and partly in a section of No Man’s Land between West Jerusalem and predominantly Arab East Jerusalem.
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The American Embassy move veers from almost seven decades of American policy, and that of much of the rest of the world, which considers the status of Jerusalem subject to negotiation between Israelis and Palestinians, who each claim it as their capital. Critics say the embassy move prejudges the outcome of any future negotiations over the city.
But if the American recognition was already vague, leaving the eventual boundaries of sovereignty in Jerusalem up to the Israelis and the Palestinians, this odd quirk of political geography raises even sharper questions about which parts of the city the United States considers as Israel’s capital.
That requires some historical unpacking.
After the 1948 war surrounding Israel’s creation, Israel signed an armistice agreement with Jordan, which controlled the West Bank and East Jerusalem. The sides demarcated the armistice line on a map in grease pencil. Where they did not agree they drew their own lines staking out their maximalist positions — the Israelis in green, as far as possible to the east, the Jordanians in red, to the west.
The United States Ambassador to Israel, David M. Friedman, right, may be considered a sort of settler when the new embassy opens.POOL PHOTO BY HEIDI LEVINE
The disputed enclaves, called the “areas between the lines,” were under neither party’s control and came to be known as No Man’s Land.
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A senior United Nations official, who was granted anonymity to discuss a particularly sensitive diplomatic issue, said it was impossible to tell from the 1949 map exactly which parts of the Arnona consular compound sit where. The lines were drawn with the thickness of a crayon, and none of the current development in the area existed then.
But any part between the lines would be considered occupied territory, he said.
After 1949, both Israel and Jordan claimed the territory, holding that its status would be determined in an eventual agreement. When the 1967 war broke out, the Jordanian and Israeli armies fought over it.
Raphael Israeli, a professor emeritus at Hebrew University and a former Israeli delegate to the Israel-Jordan Mixed Armistice Commission, says that neither Israel nor Jordan had formal jurisdiction of it. “They simply invaded it,” he said.
Today, he said, after 50 years of Israeli possession and no country having had sovereignty over it beforehand, questions about its status are moot.
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“You can start making hairsplitting arguments,” he said, “but it seems so obsolete now. Things got blended together, and I don’t know any more which is what and what belongs to whom.”
After 1949, the Israelis set about fencing and farming land on their side of the territory. A Jordanian road to Bethlehem meandered through.
Both sides stationed troops in the zone. There were also instances of cooperation, such as when Jordan agreed to work with Israeli experts to eradicate a moth-borne blight infesting pine trees in the area.
But when an Israeli entrepreneur began constructing a hotel on a slope in the zone in 1963, the Jordanians lodged a complaint and the work was stopped.
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The hotel, named the Diplomat, was opened after the Israeli victory in 1967. Located on the grounds of the consular compound, it is now owned by the United States and leased out as housing for elderly Russian-speaking immigrants.
Before moving to Arnona in 2010, the American consular section that served Arabs and Jews was in East Jerusalem. The United States Consulate General that deals with the Palestinian Authority is in West Jerusalem.
Eugene Kontorovich, the director of international law at the conservative Jerusalem-based Kohelet Policy Forum, contends that by moving the embassy to the Arnona site the United States is recognizing Israel’s sovereignty over areas it captured in the 1967 war.
“Much more important than what the State Department says, it is what their actions say,” Mr. Kontorovich said. “You don’t build an embassy in territory that is not sovereign to Israel.”
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