Yeshua HaMashiach Our Atonement – Yom Kippur







Torah:                          Vayikra/Leviticus 16:1-34

Torah Maftir:               Bamidbar/Numbers 29:7-11

Haftarah:                     Yeshayahu/Isaiah 57:14-58:14

Brit Chadashah:


Vayikra {16:1} HaShem spoke to Moshe (Moses), after the death of the two sons of Aharon (Aaron), when they drew near before HaShem, and died; {16:2} and HaShem said to Moshe, Speak to Aharon your brother, that he does not come at all times into the kadosh (holy/separate) place within the veil, before the chesed (mercy) seat which is on the aron (ark); that he not die: for I will appear in the cloud on the chesed seat.

If you have read the entire portion for this week then you know that after the death of Nadab and Abihu, Aharon’s two sons, HaShem began to teach Aharon about Yom Kippur protocol. I find it very interesting that HaShem chose the time right after the death of Aharon’s two sons to teach him about Yom Kippur. Did it have something to do with the deaths? As we know, both of Aharon’s sons died because of their rebellion against HaShem’s instructions. They committed a sin that resulted in their death. The thing is, we sin as well, all the time, even those of us who are saved by the blood of Yeshua HaMashiach. Therefore, should we not die as well? After all Scripture tells us:

Yehezqel/Ezekiel {18:4} Behold, all souls are Mine; as the soul of the father, so also the soul of the son is Mine: the soul that sins, it shall die.

HaShem is not talking about spiritual death here; He is talking about actual physical death. Sin causes death, all-be-it premature death. However, because ultimately everyone dies we need also to remember that death entered the world throughthe sin ofone man, Adam, so even natural death is a result of sin. Sin causes death!

So, why the teaching on the atonement subject of Yom Kippur after the sin and death of Aharon’s two sons? The reason is they died as a result of their sin and Yom Kippur is all about atonement for sin. In fact, the modern English translation of Yom Kippur is Day of Atonement.

In this Parasha read on Yom Kippur, HaShem is showing us how seriously He takes sin. Therefore, we are not to take rebellion against HaShem’s Word lightly. Nadab and Abihu did not get the opportunity to repent for the particular sin that caused their deaths; they committed it and just died. There always remains the possibility that we too will not be given the opportunity to repent from the sin that may be the cause of our death; therefore, Yom Kippur’s atonement; its understanding and observance becomes very significant.

In our Parasha, HaShem continues to instruct Aharon on how to deal with the corporate sin of bnei Yisrael (the children of Israel). It began with him having to deal with his own sin and the sins of his family. Why did HaShem tell Aharon that he had to first deal with his own sin and the sin of his household?  I believe that was because Aharon was aware of the rebellious nature of his two eldest sons in advance of their deaths! After all this is not the first time in Scripture that we encounter their rebellious natures. Their deaths were a result of the final straw for G-d. Yes, I am confident that they had the opportunity to correct their wicked ways prior to this final judgement, even though we are not specifically told of this in Scripture.

The point is Yom Kippur is all about being cleansed from sin that causes death and seeing as we all sin, understanding the Yom Kippur atonement, becomes most important.

I will allow the Shaleach Shaul (Apostle Paul) explain it to you from the Brit Chadasha (Renewed Covenant).

Romim (Romans) {5:11} And not only will we be delivered in the future, but we are boasting about G-d right now, because He has acted through our L-rd Yeshua Ha Mashiach (the Messiah), through whom we have already received that reconciliation. {5:12} Here is how it works: it was through one individual that sin entered the world, and through sin, death; and in this way death passed through to the whole human race, inasmuch as everyone sinned. {5:13} Sin was indeed present in the world before Torah was given, but sin is not counted as such when there is no Torah. {5:14} Nevertheless death ruled from Adam until Moshe, even over those whose sinning was not exactly like Adam’s violation of a direct command. In this, Adam prefigured the one who was to come. {5:15} But the free gift is not like the offence. For if, because of one man’s offence, many died, then how much more has G-d’s grace, that is, the gracious gift of one man, Yeshua HaMashiach, overflowed to many! {5:16} No, the free gift is not like what resulted from one man’s sinning; for from one sinner came judgment that brought condemnation; but the free gift came after many offences and brought acquittal. {5:17} For if, because of the offence of one man, death ruled through that one man; how much more will those receiving the overflowing grace, that is, the gift of being considered righteous, rule in life through the one man Yeshua HaMashiach! {5:18} In other words, just as it was through one offence that all people came under condemnation, so also it is through one righteous act that all people come to be considered righteous. {5:19} For just as through the disobedience of the one man, many were made sinners, so also through the obedience of the other man, many will be made righteous. {5:20} And the Torah came into the picture so that the offence would proliferate; but where sin proliferated, grace proliferated even more. {5:21} All this happened so that just as sin ruled by means of death, so also grace might rule through causing people to be considered righteous, so that they might have eternal life, through Yeshua HaMashiach, Adonai (our L-rd).

In addition:

Ivrim (Hebrews) {9:7} but only Cohen HaGadol (the High Priest) enters the inner one; and he goes in only once a year, and he must always bring blood, which he offers both for himself and for the sins committed in ignorance by the people. {9:8} By this arrangement, the Ruach HaKodesh (Holy Spirit) showed that so long as the first Tent had standing, the way into Kodesh HaKodashim ( the Holiest Place) was still closed. {9:9} This symbolizes the present age and indicates that the conscience of the person performing the service cannot be brought to the goal by the gifts and sacrifices he offers. {9:10} For they involve only food and drink and various ceremonial washings – regulations concerning the outward life, imposed until the time for G-d to reshape the whole structure. {9:11} But when the Mashiach appeared as Cohen HaGadol of the good things that are happening already, then, through the greater and more perfect Tent which is not man-made (that is, it is not of this created world), {9:12} He entered Kodesh HaKodashim once and for all. And he entered not by means of the blood of goats and calves, but by means of His own blood, thus setting people free forever. {9:13} For if sprinkling ceremonially unclean persons with the blood of goats and bulls and the ashes of a heifer restores their outward purity; {9:14} then how much more the blood of the Mashiach, who, through the eternal Ruach (Spirit), offered Himself to G-d as a sacrifice without blemish, will purify our conscience from works that lead to death, so that we can serve the living G-d!

I trust that from reading these Scripture passages and by my comments above you now understood that Yom Kippur is all about the atoning death of Yeshua HaMashiach.

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Yeshua HaMashiach Upanisho Wetu





Title:                            Yeshua HaMashiach Upanisho Wetu


Torah:                          Vayikra/Walawi 16:1-34

Torah Maftir:               Bamidbar/Hesabu 29:7-11

Haftarah:                     Yeshayahu/Isaiaya 57:14-58:14

Brit Chadashah:


Vayikra {16:1} Bwana akasema na Musa, baada ya kufa kwa hao wana wawili wa Haruni, walipokaribia mbele za Bwana, wakafa;
(16:2) Bwana akamwambia Musa, Sema na Haruni ndugu yako, kwamba asiingie wakati wo wote katika mahali patakatifu ndani ya pazia, mbele ya kiti cha rehema, kilicho juu ya sanduku, asije akafa; maana, mimi nitaonekana katika lile wingu juu ya kiti cha rehema.

Kama umesha soma kifungu kizima cha wiki hii , basi utafahamu kuwa baada ya vifovya Nadab na Abihu, wana wawili wa Aharon, HaShem alianza kumfundisha Aharon kuhusu maadili Yom Kippur. Naona ikiwa na msisimko sana  kuwa  HaShem alichagua wakati mwafaka wa kumfundisha  Aharon kuhuso Yom Kippur baada ya vifo vya wanawe wawili.Je inahusianom wowote na vifo hivyo? Kama tujuavyo, wana wote wawili wa Aharon waifariki kwa sababu ya kuasi maelezo ya   HaShem. Walitenda dhambi ambayo ilipelekea vifo vyao. Jambo nikuwa, tunatenda dhambi pia, kila wakati, hata sisi ambao tumeokolewa kwa damu ya Yeshua HaMashiach. Kwahiyo, hutustahili kufa pia?  Hata hivyo maandiko yanatueleza kuwa:

Yehezqel/Ezekieli {18:4} Tazama, roho zote ni mali yangu; kama vile roho ya baba ni mali yangu, ndivyo ilivyo roho ya mwana mali yangu; roho ile itendayo dhambi itakufa.

HaShem hazungumzi juu ya kifo cha kiroho hapa; Yeye anazungumza juu ya kifo halisi ya kimwili. Dhambi husababisha kifo, hata kifocha mapema. Hata hivyo, kwa sababu hatimaye kila mtu atakufa tunahitaji pia kukumbuka kwamba kifok iliingia ulimwenguni kupitia dhambi ya mtu mmoja, Adam, hivyo hata asili ya kifo ni matokeo   ya dhambi. Dhambi inasababisha kifo!
Hivyo, kwa nini mafundisho juu ya somo la upatanisho Yom Kippur baada ya dhambi na kifo cha wana wawili wa Aharoni? Kwa Sababu wao walifariki dunia kutokana na dhambi zao na Yom Kippur ni  kuhusu upatanisho kwa ajili ya dhambi. Kwa kweli, Kiingereza tafsiri ya kisasa ya Yom Kippur ni Siku ya Upatanisho.
Katika Parasha hiitunasoma kuhusu Yom Kippur, HaShem anatuonyesha jinsiYeye anavyo chukuwalia kwa umakini dhambi. Kwa hiyo, sisi tusifanye  uasi dhidi ya Neno HaShem. Nadabu na Abihu hawa kupata nafasi ya kutubu kwa ajili ya dhambi fulani kwa hiyo ikasababisha vifo vyao; Daima bado kuna uwezekano kwamba sisi pia hatutakuwa pewa nafasi ya kutubu kutokana na dhambi ambayo inaweza kuwa sababu ya kifo kwetu; Kwa hiyo, ufahamu wa Yom Kippur  na utunzajiuwake inakuwa muhimu sana.

Katika Parasha yetu, HaShem anaendelea kumafundisha Aharon  jinsi ya kukabiliana na dhambi ya kampuni ya bnei Yisraeli (wana wa Israeli). Ilianzia naye akikabiliana na dhambi zake mwenyewe na dhambi ya familia yake. Kwa nini HaShem kumwaambia Aharon kwamba alikuwa na mpango wa kwanza na dhambi yake mwenyewe na dhambi ya nyumbani mwake? Naamini kuwa ni kwa sababu Aharon alikuwa na ufahamu wa asili ya uasi wa wanawe wawili mkubwa katika maendeleo ya vifo vyao! Baada ya yote hii siyo mara ya kwanza kwenye  maandiko kwamba sisi kukutana naasili yao ya kuasi. Vifo vyao vilikuwa ni matokeo ya majani ya mwisho kwa HaShem. Ndiyo, Nina hakika kwamba walikuwa na nafasi ya kurekebisha njia zao mbaya kabla ya hukumu hii ya mwisho, hata kama sisi si hasa alituambia haya a katika maandiko.
Suala ni Yom Kippurni kuhusu kusafishwa kutoka kwenye dhambi inayo sababisha mauti na kuona jinsi sisi wote tunavyo fahamu dhambi, kuelewa kuwa upananisho waYom Kippur atonement, unakuwa muhimu zaidi.

Nitamruhusu  Shaleach Shaul (Mtume Paulo) awaeleze hili kutoka kwa Brit Chadasha (Agano Jipya).

Romim (Warumi) {5:11} Wala si hivyo tu, ila pia twajifurahisha katika Mungu kwa Bwana wetu Yesu Kristo, ambaye kwa yeye sasa tumeupokea huo upatanisho.
(5:12) Kwa hiyo, kama kwa mtu mmoja dhambi iliingia ulimwenguni, na kwa dhambi hiyo mauti; na hivyo mauti ikawafikia watu wote kwa sababu wote wamefanya dhambi;
(5:13) maana kabla ya sheria dhambi ilikuwamo ulimwenguni, lakini dhambi haihesabiwi isipokuwapo sheria;
(5:14) walakini mauti ilitawala tangu Adamu mpaka Musa, nayo iliwatawala hata wao wasiofanya dhambi ifananayo na kosa la Adamu, aliye mfano wake yeye atakayekuja.
(5:15) Lakini karama ile haikuwa kama lile kosa; kwa maana ikiwa kwa kukosa kwake yule mmoja wengi walikufa, zaidi sana neema ya Mungu, na kipawa kilicho katika neema yake mwanadamu mmoja Yesu Kristo kimezidi kwa ajili ya wale wengi.
(5:16) Wala kadiri ya yule mtu mmoja aliyefanya dhambi si kadiri ya kile kipawa; kwa maana hukumu ilikuja kwa njia ya mtu mmoja ikaleta adhabu; bali karama ya neema ilikuja kwa ajili ya makosa mengi, ikaleta kuhesabiwa haki.
(5:17) Kwa maana ikiwa kwa kukosa mtu mmoja mauti ilitawala kwa sababu ya yule mmoja, zaidi sana wao wapokeao wingi wa neema, na kile kipawa cha haki, watatawala katika uzima kwa yule mmoja, Yesu Kristo.
(5:18) Basi tena, kama kwa kosa moja watu wote walihukumiwa adhabu, kadhalika kwa tendo moja la haki watu wote walihesabiwa haki yenye uzima.
(5:19) Kwa sababu kama kwa kuasi kwake mtu mmoja watu wengi waliingizwa katika hali ya wenye dhambi, kadhalika kwa kutii kwake mmoja watu wengi wameingizwa katika hali ya wenye haki.
(5:20) Lakini sheria iliingia ili kosa lile liwe kubwa sana; na dhambi ilipozidi, neema ilikuwa nyingi zaidi;
(5:21) ili kwamba, kama vile dhambi ilivyotawala katika mauti, vivyo hivyo kwa njia ya haki neema itawale hata uzima wa milele kwa Yesu Kristo Bwana wetu
           In addition:

            Ivrim (Waeburania) {9:7} Lakini katika hema hiyo ya pili kuhani mkuu huingia peke yake, mara moja kila mwaka; wala si pasipo damu, atoayo kwa ajili ya nafsi yake na kwa dhambi za kutokujua za hao watu.
(9:8) Roho Mtakatifu akionyesha neno hili, ya kwamba njia ya kupaingia patakatifu ilikuwa haijadhihirishwa bado, hapo hema ya kwanza ilipokuwa ingali ikisimama;
(9:9) ambayo ndiyo mfano wa wakati huu uliopo sasa; wakati huo sadaka na dhabihu zinatolewa, zisizoweza kwa jinsi ya dhambi kumkamilisha mtu aabuduye,
(9:10) kwa kuwa ni sheria za jinsi ya mwili tu, vyakula na vinywaji na kutawadha kwingine kwingine, zilizoamriwa hata wakati wa matengenezo mapya.
(9:11) Lakini Kristo akiisha kuja, aliye kuhani mkuu wa mambo mema yatakayokuwapo, kwa hema iliyo kubwa na kamilifu zaidi, isiyofanyika kwa mikono, maana yake, isiyo ya ulimwengu huu,
(9:12) wala si kwa damu ya mbuzi na ndama, bali kwa damu yake mwenyewe aliingia mara moja tu katika Patakatifu, akiisha kupata ukombozi wa milele.
(9:13) Kwa maana, ikiwa damu ya mbuzi na mafahali na majivu ya ndama ya ng’ombe waliyonyunyiziwa wenye uchafu hutakasa hata kuusafisha mwili;
(9:14) basi si zaidi damu yake Kristo, ambaye kwamba kwa Roho wa milele alijitoa nafsi yake kwa Mungu kuwa sadaka isiyo na mawaa, itawasafisha dhamiri zenu na matendo mafu, mpate kumwabudu Mungu aliye hai?

Natumai kuwa baada ya kusoma vifungu hivi vya kurasa na kwa uchambuzi wangu wapo juu sasa mumeelewa kuwa Yom Kippur ni kuhusu kifo cha upatanisho wa Yeshua  HaMashiach.










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Yeshua HaMashiach Our Atonement 我們的救贖主耶穌彌賽亞



VAYIKRA (利未記) 16:1-34


Title:                            Yeshua HaMashiach Our Atonement 我們的救贖主耶穌彌賽亞


Torah:                          Vayikra/利未記 16:1-34

Torah Maftir:               Bamidbar/民數記 29:7-11

Haftarah:                     Yeshayahu/以賽亞書 57:14-58:14

Brit Chadashah:


利未記 16:1  亞倫的兩個兒子近到耶和華面前死了。死了之後,耶和華曉諭摩西說: 16:2  「要告訴你哥哥亞倫,不可隨時進聖所的幔子內、到櫃上的施恩座前,免得他死亡,因為我要從雲中顯現在施恩座上。


以西結書 18:4  看哪,世人都是屬我的;為父的怎樣屬我,為子的也照樣屬我;犯罪的,他必死亡。



在Yom Kippur(贖罪日)段落的經文裡,神讓我們知道祂對罪的處罰是何等認真。因此,對於違抗神的罪我們也不能忽視。拿答和亞比戶沒有得到機會為那導致他們死亡的罪悔改;他們犯了那罪之後便死了。我們也有可能如此,犯了會令我們死亡的罪,而沒有悔改的機會。因此,明白贖罪日的意義以及遵守贖罪日乃是非常重要的。




羅馬書 5:11  不但如此,我們既藉著我主耶穌基督得與神和好,也就藉著他以神為樂。 5:12  這就如罪是從一人入了世界,死又是從罪來的;於是死就臨到眾人,因為眾人都犯了罪。 5:13  沒有律法之先,罪已經在世上;但沒有律法,罪也不算罪。 5:14  然而從亞當到摩西,死就作了王,連那些不與亞當犯一樣罪過的,也在他的權下。亞當乃是那以後要來之人的預像。 5:15  只是過犯不如恩賜,若因一人的過犯,眾人都死了,何況神的恩典,與那因耶穌基督一人恩典中的賞賜,豈不更加倍的臨到眾人嗎? 5:16  因一人犯罪就定罪,也不如恩賜,原來審判是由一人而定罪,恩賜乃是由許多過犯而稱義。 5:17  若因一人的過犯,死就因這一人作了王,何況那些受洪恩又蒙所賜之義的,豈不更要因耶穌基督一人在生命中作王嗎? 5:18  如此說來,因一次的過犯,眾人都被定罪;照樣,因一次的義行,眾人也就被稱義得生命了。 5:19  因一人的悖逆,眾人成為罪人;照樣,因一人的順從,眾人也成為義了。 5:20  律法本是外添的,叫過犯顯多;只是罪在那裡顯多,恩典就更顯多了。 5:21  就如罪作王叫人死;照樣,恩典也藉著義作王,叫人因我們的主耶穌基督得永生。


希伯來書 9:7  至於第二層帳幕,惟有大祭司一年一次獨自進去,沒有不帶著血為自己和百姓的過錯獻上。 9:8  聖靈用此指明,頭一層帳幕仍存的時候,進入至聖所的路還未顯明。 9:9  那頭一層帳幕作現今的一個表樣,所獻的禮物和祭物,就著良心說,都不能叫禮拜的人得以完全。 9:10  這些事,連那飲食和諸般洗濯的規矩,都不過是屬肉體的條例,命定到振興的時候為止。 9:11  但現在基督已經來到,作了將來美事的大祭司,經過那更大更全備的帳幕,不是人手所造、也不是屬乎這世界的; 9:12  並且不用山羊和牛犢的血,乃用自己的血,只一次進入聖所,成了永遠贖罪的事。 9:13  若山羊和公牛的血,並母牛犢的灰,灑在不潔的人身上,尚且叫人成聖,身體潔淨, 9:14  何況基督藉著永遠的靈,將自己無瑕無疵獻給神,他的血豈不更能洗淨你們的心(原文作良心),除去你們的死行,使你們事奉那永生神嗎?


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HaShem Controls Creation 神掌管宇宙 – Ha’azinu


HA’AZINU – 側耳聽

DEVARIM (申命記) 32.1-52


Title:                HaShem Controls Creation 神掌管宇宙


Torah:                          Devarim/申命記 32:1-52

Haftarah:                     Hoshea/何西阿書 14:2-10; Yoel/約珥書 2:11-27; Micha/彌迦書 7:18-20

Brit Chadasha:                        Yochanan/約翰福音 21:1-25



在Nitzavim(你們站在)段落裡我們的教師摩西呼喚天和地作警戒以色列的見證人:“申命記 30:19  我今日呼天喚地向你作見證;我將生死禍福陳明在你面前,所以你要揀選生命,使你和你的後裔都得存活;”現在,本週HA’AZINU(側耳聽)段落裡,摩西向天和地發出指示。這是預言。但要發生的都是那麼確實,以至他的話聽起來就像指著已經發生的事說的。

Deu 32:1  諸天哪,側耳,我要說話;願地也聽我口中的言語。32:2  我的教訓要淋漓如雨;我的言語要滴落如露,如細雨降在嫩草上,如甘霖降在菜蔬中。


Deu 32:13  耶和華使他乘駕地的高處,得吃田間的土產;又使他從磐石中咂蜜,從堅石中吸油; 32:14  也吃牛的奶油,羊的奶,羊羔的脂油,巴珊所出的公綿羊和山羊,與上好的麥子,也喝葡萄汁釀的酒。


Deu 32:15  但耶書崙漸漸肥胖,粗壯,光潤,踢跳,奔跑,便離棄造他的神,輕看救他的磐石; 32:16  敬拜別神,觸動神的憤恨,行可憎惡的事,惹了他的怒氣。


Deu 32:22  因為在我怒中有火燒起,直燒到極深的陰間,把地和地的出產盡都焚燒,山的根基也燒著了。 32:23  我要將禍患堆在他們身上,把我的箭向他們射盡。 32:24  他們必因飢餓消瘦,被炎熱苦毒吞滅。我要打發野獸用牙齒咬他們,並土中腹行的,用毒氣害他們。



詩篇 24:1  (大衛的詩。)地和其中所充滿的,世界和住在其間的,都屬耶和華。



שְׁמַע, יִשְׂרָאֵל:
יהוה אֱלֹהֵינוּ, יהוה אֶחָד:
וְאָהַבְתָּ, אֵת יהוה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ.
וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ






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HaShem Huthibiti Uumbaji – Ha’azinu





Kichwa::                      HaShem Huthibiti Uumbaji


Torah:                          Devarim/Kumbukumbu la Torati 32:1-52

Haftarah:                     Hoshea/Hosea 14:2-10; Yoel/Yoeli 2:11-27; Micha/Mika 7:18-20

Brit Chadasha:                        Yochanan/Yohana 21:1-25



Katika Parasha Nitzavim Moshe Rabeinu (Musa mwalimu wetu ) alishudia mbingu na dunia iliziwe mashahid dhidi ya  bnei Yisrael (wana wa Israeli): Devarim {30:19} Nazishuhudiza mbingu na nchi juu yenu hivi leo, kuwa nimekuwekea mbele yako uzima na mauti, baraka na laana; basi chagua uzima, ili uwe hai, wewe na uzao wako;  Sasa, ndani ya Parasha Ha’azinu Moshe anapatia mbingu na dunia maelezo.  Niunabidii. Lakini alichokiongea kili kuwa wazi kiasi cha kutokea hivyo aliongea kana kwamba tayari kimesha tokea.

Devarim  {32:1} Sikilizeni, enyi mbingu, nami nitanena; Na nchi isikie maneno ya kinywa changu.

(32:2) Mafundisho yangu yatadondoka kama mvua, Maneno yangu yatatona-tona kama umande; Kama manyunyu juu ya majani mabichi; Kama matone ya mvua juu ya mimea.    Nimaelezo gani Moshe anapatia mbingu na dunia? Mazingira ya hii Parasha yanajibu swali hilo kwa ajili yetu.  Wakakati bnei Yisrael walipokuwa waaminifu kwa  HaShem mbingu uiwakunyia vua kwa majira yake na ikawamulikia kwa wakati ufaao, kwa hiyo, kwaa ajili hiyo, dunia ilitoa mawazao kwa  bnei Yisrael nawakafanikiwa.

Devarim {32:13}  Alimpandisha mahali pa nchi palipoinuka, Naye akala mazao ya mashamba; Akamnyonyesha asali iliyotoka jabalini, Na mafuta yaliyotoka katika mwamba wa gumegume;

(32:14) Siagi ya ng’ombe, na maziwa ya kondoo, Pamoja na mafuta ya wana-kondoo, Kondoo waume wa Kibashani, na mbuzi, Na unono wa ngano iliyo nzuri; Ukanywa divai, damu ya mizabibu.

Hatahivy, bnei Yisrael, kama Moshe anavyo iweka, walinawiri:

Devarim {32:15}  Lakini Yeshuruni alinenepa, akapiga teke; Umenenepa, umekuwa mnene, umewanda; Ndipo akamwacha Mungu aliyemfanya, Akamdharau Mwamba wa wokovu wake.

(32:16) Wakamtia wivu kwa miungu migeni, Wakamkasirisha kwa machukizo.

Kwahiyo, ninini ilikuwa sababu ya wao kunawari na kumuacha HaShem aliye watoka katika nchiSo, Mitzrayim (Misri) na kuwapeka katika Nchi ya Ahadi?

Devarim {32:22} Maana, moto umewashwa kwa hasira yangu, Unateketea hata chini ya kuzimu, Unakula dunia pamoja na mazao yake, Unaunguza misingi ya milima.

(32:23) Nitaweka madhara juu yao chunguchungu; Nitawapiga kwa mishale yangu hata ikaishe;

(32:24) Watakonda kwa njaa, wataliwa na makaa ya moto, Na uharibifu mkali; Nitawapelekea meno ya wanyama wakali, Pamoja na sumu ya wadudu watambaao mavumbini.

Atatuma hukumu juu yao.  Kuna ujumbe mkubwa wakutufunza katika Parasha Ha’Azinu. Kamaambavyo nimesha sema mara nyingi hapo kitambo, “jinsi HaShem alivyo watendea  Yisrael wakati wa majira ya kibiblia hivyo ndivyo anavyo tutendea leao!”

HaShem ni Mungu wa mbingi na dunia; Nimamlaka na milki yake. Kwahiyo zinaitikia amri yake. Kwanza, maandiko yanatuambia:

Tehillim (Zabri) {24:1} Nchi na vyote viijazavyo ni mali ya Bwana, Dunia na wote wakaao ndani yake

Uumbaji wotte ni wa  HaShem na vina mwitikia! Hatuna mamlaka! Usikubali hali ya uchumi ikudanganye! Usikubaliane na watabiri wakifedha, hawana uthibiti, Hao kwanza ndio wale HaShem anawaita manabii wa uongo. HaShem anathibiti kila aina ya uumbaji na inaenda kufatana na mpango Wake.

Ungelipenda kujua siri ya mafanikio maishani, yote kiroho na kimwili? Hapa ina sema:

שְׁמַע, יִשְׂרָאֵל:
יהוה אֱלֹהֵינוּ, יהוה אֶחָד:
וְאָהַבְתָּ, אֵת יהוה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ.
וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ

Sikiza, Ee Israeli; Bwana, Mungu wetu, Bwana ndiye mmoja.

5 Nawe mpende Bwana, Mungu wako, kwa moyo wako wote, na kwa roho yako yote, na kwa nguvu zako zote, na kwa mali yako yote.

Na utampenda jirani yako jinsi ujipendavyo



Mtumikie na umsifu Bwana kwa vyote ulivyo navyo  naye atakufanikisha. Tumikia mafanikio nayo yatakuletea machafuko na uharibifu. Hili ndilo somo  Parasha Ha’azinu.




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Бог владее творението – Ha’azinu





Бог владее творението


Тора:                           Дварим/ Второзаконие 32:1-52

Афтара:                      Ошея/ Осия 14:2-10; Йоил 2:11-27; Михей 7:18-20

Брит Хадаша:             Йоханан/ Йоан 21:1-25



В параша Ницавим Мойсей призовава небето и земята като свидетели срещу децата на Израел: Дварим {30:19} Днес викам небето и земята за свидетели против вас, че положих пред вас живота и смъртта, благословението и проклетията; за това, изберете живота, за да живееш, ти и потомството ти.

Сега тук в параша А’азину Мойсей дава инструкции на небето и земята. Това е пророчество. Но това, което той говори, е толкова сигурно, че ще се случи, че той го казва все едно вече се е случило.


Дварим(Второзаконие) {32:1} Слушай, небе, и ще говоря; И да чуе земята думите на устата ми. {32:2} Учението ми ще капе като дъжд; думата ми ще слезе като роса, като тънък дъжд на зеленище, и като пороен дъжд на трева.


Какви инструкции дава Мойсей на небето и на земята?  Контекстът на парашата дава отговор на този въпрос. Когато децата на Израел са верни на Бога, небето дава дъжд и слънце на точното време и в резултат на това земята ражда плодовете си и Израел благоденства.

Второзаконие{32:13} Издигна го на високите места на света, и той яде произведенията на нивите; и кърми го с мед от камък и с масло от скала кременлива; {32:14} С краве масло и с овче мляко, с тлъстина от агнета и от овни васански и от козли, с тлъстина от пшеница; и ти пи вино – кръв гроздова.


Но както Мойсей казва, Израел затлъстя:

Второзаконие{32:15} А Иесурун затлъстя и ритна; Затлъстял си, угоил си се, надебелял си; тогава забрави Бога, който го създаде, и презря Канарата на спасението си. {32:16} С чужди богове Го раздразниха до ревнуване, с мерзости Го раздразниха до гняв.


Какъв е резултатът от всичко това, че изоставят Господа, Който ги е извел от египетската земя и ги е въвел в Обещаната земя?

Второзаконие{32:22} Защото огън се накладе в гнева Ми, и ще пламне дори до най-дълбокия ад; ще пояде земята с произведенията й, и ще изгори основите на планините. {32:23} Ще натрупам на тях зло; всичките Си стрели ще изхвърля върху тях: {32:24} Ще изтлеят от глад, ще бъдат изпоядени от възпалителна болест и от лют мор; зверски зъби ще изпратя върху тях, и отрова от пълзящите по земята.


Той ще изпрати върху тях съд. В тази параша има много силен урок, който можем да научим. Както съм казвал и преди: „Начинът, по който Бог действаше спрямо децата на Израел, е същият, по който Той действа спрямо нас и днес.”


Бог е Бог и на небето и на земята; те са Негово владение и притежание и затова те Му се покоряват. Всъщност Писанието ни казва:

Псалм{24:1} Господня е земята и всичко що има в нея, вселената и тия, които живеят в нея.


Всичко в творението принадлежи на Бога и Му се покорява! Ние не владеем творението. Не позволявайте на икономистите да ви заблудят, не вярвайте на финансовите анализатори – те не владеят положението; всъщност Бог би ги нарекъл лъжепророци. Бог контролира всеки аспект на творението и то се покорява на волята Му.

Искате ли да знаете тайната на живота в благоденствие, както духовно, така и физически? Ето я:

שְׁמַע, יִשְׂרָאֵל:
יהוה אֱלֹהֵינוּ, יהוה אֶחָד:
וְאָהַבְתָּ, אֵת יהוה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ.
וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ

Слушай Израел.

Господ, твоят Бог е Един.

Да обичаш Господа, твоя Бог с цялото си сърце, с всичкия си ум и с всичката си сила.

И да обичаш ближния си, както себе си.


Хвалете и служете на Господа с всичко, което имате, и Той ще ви направи да благоденствате. Служете на благоденствието и то ще ви донесе разруха и унищожение. Това е урокът от параша А’азину.



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HaShem Controls Creation – Ha’azinu






Torah:                          Devarim/Deuteronomy 32:1-52

Haftarah:                     Hoshea/Hosea 14:2-10; Yoel/Joel 2:11-27; Micha/Micah 7:18-20

Brit Chadasha:                        Yochanan/John 21:1-25



In Parasha Nitzavim Moshe Rabeinu (Moses our teacher) called heaven and earth as witnesses against bnei Yisrael (the children of Israel): Devarim {30:19} I call heaven and earth to witness against you this day, that I have set before you life and death, the blessing and the curse: therefore choose life, that you may live, you and your seed. Now, here in Parasha Ha’azinu Moshe is giving heaven and earth their instructions. It is a prophecy. But what he spoke was so certain to occur that he spoke of it as if it had already occured.

Devarim (Deuteronomy) {32:1} Give ear, you heavens, and I will speak; Let the earth hear the words of my mouth. {32:2} My doctrine shall drop as the rain; My speech shall condense as the dew, As the small rain on the tender grass, As the showers on the herb.

What are the instructions Moshe is giving to heaven and earth? The context of this Parasha answers that question for us. When bnei Yisrael was faithful to HaShem the heavens provided rain during her seasons and the sunshine at its proper time; therefore, as a result, the earth yielded her produce and bnei Yisrael prospered.

Devarim {32:13} He made him ride on the high places of the earth, he ate the increase of the field; He made him to suck honey out of the rock, Oil out of the flinty rock; {32:14} Butter of the herd, and milk of the flock, With fat of lambs, Rams of the breed of Bashan, and goats, With the finest of the wheat; of the blood of the grape you drank wine.

However, bnei Yisrael, as Moshe puts it, grew fat:

Devarim {32:15} But Yeshurun grew fat, and kicked: You have grown fat, you are grown thick, you are become sleek; Then he forsook G-D who made him, Lightly esteemed the Rock of his salvation. {32:16} They moved Him to jealousy with strange gods; With abominations provoked they Him to anger.

So, what would be the results of them growing fat and abandoning the G-d who brought them out of the land of Mitzrayim (Egypt) and into the Promised Land?

Devarim {32:22} For a fire is kindled in My anger, burns to the lowest Sheol, devours the earth with its increase, sets on fire the foundations of the mountains. {32:23} I will heap evils on them; I will spend My arrows on them: {32:24} [They shall be] wasted with hunger, and devoured with burning heat, bitter destruction; The teeth of animals will I send on them, With the poison crawling things of the dust.

He would send judgement upon them. There is a great lesson for us to learn here from Parasha Ha’Azinu. As I have said so often in the past, “the way HaShem dealt with Yisrael during biblical times is the same way He deals with us today!”

HaShem is the G-d of both heaven and earth; they are His dominion and His possession. Therefore, they respond to His command. In fact, Scripture tells us:

Tehillim (Psalms) {24:1} The earth is HaShem’s, and the fullness thereof; the world, and they that dwell therein.

Everything in creation belongs to HaShem and it all responds to Him! We are not in control! Do not allow the economists to deceive you! Do not believe financial forecasters, they are not in control; they are, in fact, what HaShem would call false prophets. HaShem is in control of every aspect of His creation and it moves according to His will.

Would you like to know the secret of a prosperous life, both spiritually and physically? Here it is:

שְׁמַע, יִשְׂרָאֵל:
יהוה אֱלֹהֵינוּ, יהוה אֶחָד:
וְאָהַבְתָּ, אֵת יהוה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ.
וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ

Hear O Yisrael.

HaShem is you G-d, HaShem is One.

And you shall love the L-rd your G-d, with all your heart, all your soul and all your resources.

And you shall love your neighbour as yourself.


Serve and praise the L-rd with everything you have and He will prosper you. Serve prosperity and it will bring you ruin and destruction. This is the lesson of Parasha Ha’azinu.



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Not A Respecter Of Man – Nitzavim






By: Rabbi Farber


Torah:                          Devarim/Deuteronomy 29:9-30:20

Haftarah:                     Yeshayahu/Isaiah 61:10-63:9

Brit Chadashah:          Romim/Romans 15:1-11




Devarim {29:10} You stand this day all of you before HaShem your G-D; your heads, your tribes, your elders, and your officers, even all the men of Yisrael (Israel), {29:11} your little ones, your wives, and your sojourner who is in the midst of your camps, from the one who cuts your wood to the one who draws your water; {29:12} that you may enter into the brit (covenant) of HaShem your G-D, and into His oath, which HaShem your G-D makes with you this day; {29:13} that He may establish you this day to Himself for a people, and that He may be to you a G-D, as He spoke to you, and as He swore to your avot (fathers), to Avraham (Abraham), to Yitzak (Isaac), and to Ya’akov (Jacob).

This Scripture passage is about bnei Yisrael (the children of Israel) entering into the brit (covenant) of HaShem just prior to entering into the Promised Land. Moshe (Moses) tells us that the entire congregation of Yisrael, which we know was comprised of a mixed multitude (those born as direct descendants of the patriarchs and those born from among the goyim/nations) is standing before HaShem, their G-d, on the banks of the Yarden (Jordan). As I see it, bnei Yisrael is standing before HaShem their G-d and making a declaration of faith – saving faith! How does one enter into the brit of G-d? It is by becoming a follower of G-d. In order for G-d to be your  G-d and for you to enter into covenant with Him you must come to Him through saving faith. This is the same process for Jew and non-Jew alike, and this is the process, I believe, we are seeing take place here with bnei Yisrael.

In the book of Galitim (Galatians) in the Brit Chadashah (Renewed Covenant) Shaul (Paul) is speaking to the new non-Jewish believers in Galatia and assuring them that they have already entered into the brit of HaShem through their saving faith in Yeshua HaMashiach. He points to their changed lives, which included rejection of idolatry, as proof of their salvation. Plus, these non-Jewish Galitim (Galatians) believers, according to Shaul, were showing clear evidence of being filled with the Ruach HaKodesh (Holy Spirit). However, Jewish believers from Yerushalayim (Jerusalem) came to these new non-Jewish Galitim believers and told them that they were not truly saved and therefore, had not fully entered into the brit of HaShem. They must, they were told, convert to Judaism through the rite of b’rit milah (circumcision) before they could fully enter into the brit of G-d. To these Jewish believers from Yerushalayim, who were claiming to have come from Ya’acov (James), conversion was more than just spiritual, it was also physical. So they were erroneously telling the Galitim non-Jewish believers that they could not be part of the brit of HaShem unless they converted to Judaism symbolized by circumcision. Shaul, of course, rejected their teaching and he devoted the entire book of Galitim to refuting the lies that these false teachers were perpetrating. Shaul taught:

Efesos (Ephesians) {2:8} For by grace are you saved through faith; and that not of yourselves: it is the gift of G-d: {2:9} Not of works, lest any man should boast.

Now, do not go ahead of me by thinking, “Does not Rabbi Ya’acov know that there is no salvation without repentance and the shedding of blood?” Yes, I know that! Bnei Yisrael knew that also because they were already involved in the vicarious, substitutional blood atonement rites. They were offering the blood of lambs, bulls and goats for the remission of their sins. The fact is that these lambs, which died in their place, were actually pointing them to the coming Mashiach (Messiah), G-d in the flesh, who would shed His blood, once-and-for-all, for the remission of the sin of the world. The entire system of korbanot (drawing near), translated in our English Bibles as sacrifices, were instituted by G-d all for the purpose of pointing bnei Yisrael to Yeshua HaMashiach, the ultimate Lamb of G-d. In Fact, the entire Torah points to Yeshua HaMashiach!

Notice also that the Scripture passage that I chose from this week’s Parasha tells us that it was not the priests or the leaders, or the important people of Yisrael that were standing before HaShem to make their declaration of faith and be saved. Every class of people was there, from the top echelon to the bottom. This, of course, is telling us that G-d is not a respecter of man. Human, worldly status is of no consequence to HaShem when it comes to salvation. This principle is also taught by Shaul in the Brit Chadashah.

Galitim {3:28} There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for you are all one in Yeshua HaMashiach. {3:29} And if you are Mashiach’s, then you are Avraham’s seed, and heirs according to the promise.

I believe that the passage I quoted from Parasha Netzavim drives home the fact that we are saved by faith and faith alone, and that as far as salvation is concerned HaShem is not a respecter of man.



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Following Man Not G-d – Ki Tavo






Torah:                          Devarim/Deuteronomy 26.1-29.8

Haftarah:                     Yeshayahu/Isaiah 60.1-22

Brit Chadashah:          Uri/Luke 23.26-56



Devarim {29:2} Moshe (Moses) called to all Yisrael (Israel), and said to them, You have seen all that HaShem did before your eyes in the land of Mitzrayim (Egypt) to Pharaoh, and to all his servants, and to all his land; {29:3} the great trials which your eyes saw, the signs, and those great wonders: {29:4} but HaShem has not given you a heart to know, and eyes to see, and ears to hear, to this day. {29:5} I have led you forty years in the wilderness: your clothes have not grown old on you, and your shoe has not grown old on your foot. {29:6} You have not eaten bread, neither have you drunk wine or strong drink; that you may know that I am HaShem your G-D. {29:7} When you came to this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us to battle, and we struck them: {29:8} and we took their land, and gave it for an inheritance to the Reuvenites, and to the Gadites, and to the half-tribe of the Manassites. {29:9} Keep therefore the Words of this brit (covenant), and do them, that you may prosper in all that you do.

I can almost feel the frustration in Moshe’s voice as he shared these words with bnei Yisrael (the children of Israel). Was he ever angry with them! After everything HaShem had done for them up until this point yet they still did not have a clue about what was going on. G-d had shown them His grace and He had poured out His Spirit upon them. They had the ability to see, hear and understand who G-d was, what He was doing and what He expected of them but they did not have a heart for G-d and, therefore, could not see. They were a people filled with works, but no Spirit. Their attitude appears to be one of, “Forget about what G-d did for us yesterday what is G-d going to do for us today,” and Moshe knew it. That is why he felt it necessary to remind bnei Yisrael of all the things HaShem has already done for them.

It was not Moshe’s fault that these people were unappreciative towards G-d. Moshe had done his utmost to teach them. There was no better leader or teacher than Moshe; the problem was with the students. I get the impression from the dialogue that bnei Yisrael was just leaning on Moshe. Perhaps they pretended that they were interested in following the commandments of HaShem, when in reality they were really following the man and wanted to get into the land to settle down into living, what they thought to be normal lives.

When I read the book of Yehoshua (Joshua) and looked at the way bnei Yisrael related to him as their leader, I could see that, as it was with Moshe so it was with Yehoshua. Like with Moshe, bnei Yisrael were just leaning on Yehoshua. We see the proof of that, in that, as soon as bnei Yisrael got what they wanted, their inheritance of the land and after Yehoshua had died, the real intention of their hearts were exposed; they fell away from HaShem, as the book of Shoftim (Judges) tells us:

Shoftim {21:25} In those days there was no king in Yisrael: every man did that which was right in his own eyes.

Sadly, what went on with Moshe and his congregation of wanderers is not much different from what goes on in congregations today. The Rabbi teaches and preaches, teaches and preaches but for the most part it is all going over the heads of the people in the congregation. They complement the sermons, but their lives are not reflecting what the sermons are teaching – they are not changing. They come to Bible study, but they do not know or practice the theology that is being taught. They are sitting in the sanctuary on a weekly basis, but there is no evidence of a changed life. Seeing they do not see, and hearing they do not hear! I guess, like bnei Yisrael, these people are following the man and not the G-d that the man is representing. Moshe knew it; they were not fooling him and that is why he made the following statement:

Devarim {31:29} For I know that after my death you will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because you will do that which is evil in the sight of HaShem, to provoke Him to anger through the work of your hands.

How many congregations do you know that fell apart because the leader died, left, or fell into sin? Why would something like that have to happen? Would you not think that the congregation would be mature enough in their faith, in the G-d they are following, to continue on in a sound doctrinal relationship with the L-rd, with or without their leader? Yes, they should! Especially if the leader gave them sound theological teaching. The problem is most congregations are like bnei Yisrael:

Shemot (Exodus) {20:18} All the people perceived the thundering, the lightning, the sound of the shofar, and the mountain smoking. When the people saw it, they trembled, and stayed at a distance. {20:19} They said to Moshe, “Speak with us yourself, and we will listen; but do not let G-D speak with us, lest we die.”

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Kumfuata mwanadamu sio Mungu – Ke Tavo





kichwa:                                    Kumfuata mwanadamu sio Mungu


Torah:                          Devarim/kumbukumbu la Torati 26.1-29.8

Haftarah:                     Yeshayahu/Isaiah 60.1-22

Brit Chadashah:          Uri/Luka 23.26-56



Devarim {29:2} Musa akawaita Israeli wote akawaambia, Mmeyaona yote Bwana aliyomfanya Farao katika nchi ya Misri mbele ya macho yenu, yeye na watumwa wake wote, na nchi yake yote;
(29:3) yale majaribu makuu yaliyoyaona macho yako; hizo ishara, na ile miujiza mikuu;
(29:4) lakini Bwana hakuwapa moyo wa kujua, wala macho ya kuona, wala masikio ya kusikia, hata leo hivi.
(29:5) Nami miaka arobaini nimewaongoza jangwani; nguo zenu hazikuchakaa juu yenu, wala kiatu chako hakikuchakaa katika mguu wako.
(29:6) Hamkula mkate, wala hamkunywa divai, wala kileo; ili mpate kujua kwamba Mimi ndimi Bwana, Mungu wenu.
(29:7) Nanyi mlipokuja mahali hapa, walitutokea kupigana juu yetu Sihoni mfalme wa Heshboni, na Ogu mfalme wa Bashani, tukawapiga;
(29:8) tukaitwaa nchi yao, nayo tukawapa Wareubeni, na Wagadi, na nusu ya kabila ya Manase, iwe urithi.
(29:9) Shikeni basi maneno ya agano hili myafanye, ili mfanikiwe katika yote mfanyayo

Ninaweza kabisa kuhisi kufufishwa moyo katika sauti ya Moshe anapo shiriki maneno haya na  bnei Yisrael (wana wa Israel). Alikuwa na hasira  nao! Hata baada ya mambo yoye HaShem aliyowafanyia hadi sasa bado hawakua na duku kuhusu kilichikuwa kinaendelea. Mungu aliwaochesha neema yake na akawamwagia Roho Wake juu yao.  Walikuwa na uwezo wa kuona, kusikia na kuelewa Mungu ni nani, ninini alichokuwa Akifanya na alicho kuwa akitarajia kutoka kwao lakini moyo wao hakuwa kwa Mungu na kwahiyo, wasingeli ona. Walikuwa ni watu waliojaa vitendo lakini bila roho. Nia yao ilionekana moja ya “Kusahau kuhusu Mungu alivyotutendea jana ninini Mungu atakalo tenda kesho na lile aAtakalotutendea leo.” Na Moshe alijua hilo.  Ndio maana aliona ni bora kuwakumbusha bnei Yisrael yale yote Mungu Alisha watendea.

Sio makosa ya Moshe kwa watu kukosa shukrani kwa Mungu. Moshe alifanya awezavyo kuwafundisha. Hakukuwa na kiongo au mwalimu bora kushinda Moshe; shida ilikuwa na wanafunzi.  Napata hisia kuwa kutokana na maelezo kuwa  bnei Yisrael walimtegemea Moshe. Pengine walijifanya kuwa walikuwa na hamu ya kufuata amri za  HaShem, ila kwa uhakika walikuwa wakimfuatua mwanadamu na walitaka kufika katika nchi na kutulia na kuishi, walichofikiria kuwa maisha ya kawaida

Ninaposoma kitabu cha Yehoshua (Joshua) na kutazama vile  bnei Yisrael walivyo husiana na yeye kama kiongozi wao,  niliona kuwa, ilivyo kuwa na Moshe ndivyo ilivyo kuwa na  Yehoshua. Kama ilivyo kuwa na Moshe, bnei Yisrael walikuwa tu wakimtegemea Yehoshua. Tunaona uhakika wa hayo, hivi, punde tu bnei Yisrael walipopata walichokuwa wakitaka, urithi waowa nchina Yehoshua alipofariki, kusudio haswa la mioyo yao ilijitokeza; waliachana na HaShe, kama kitabu cha washauri  kinavyo tuambia:

Shoftim {21:25Siku hizo hapakuwa na mfalme katika Israeli; kila mtu alifanya yaliyokuwa ni mema machoni pake mwenyewe.

Chakusikisha, kilicho endelea na Moshe na kusanyiko lake la wazungukaji, haina utofauti mkubwa na makusanyiko ya siku hizi.Sadly, Rabbi hufundisha na kuhubiri, , kufundisha na kuhubiri lakini lakini kwa wakati mwingi inapitia kwa vivchwa vya katika makusanyiko. Wanasifu mahubiri laini maisha yao haidhirishi mahubiri yanavyo fundisha – hawabadiliki. Wanahudhuria mafundisho ya Biblia lakini hwaelewi au hawatendi theologia wanayo fundishwa. Wanakaa katika jumba la maombi kila wiki , lakini hakuna ushahidi wa mabadilko ya maisha. Kuona hawaoni, na husikia hawasikii! Nafikiri, kama bnei Yisrael,hawa watu wanamfuata mwanadamu na sio Mungu ambaye mwanadamu anamuwakisha.  Moshe alijua haya, hawakumuhadaa na ndio maana alitoa maneno haya:

Devarim {31:29}Kwa sababu najua baada ya kufa kwangu mtajiharibu kabisa, na kukengeuka katika njia niliyowaamuru; nayo mabaya yatawapata siku za mwisho, kwa vile mtakavyofanya maovu machoni pa Bwana kumtia kasirani kwa kazi ya mikono yenu.  .

Nikusanyiko ngapi unazozifahamu ambazo zilivyunjika kiongozi alipo fariki, ondoka au kuanguka katika dhambi? Kwa nini kitu kama hicho kifanyike? Huwezi kufiria kuwa kusanyiko litakomaa katika imani, katika Kumfuata Mungu kuendelea katika mafundisho kamili ya uhusiano wao na Bwana  kuwe na kiongozi au la? Ndio, wanapaswa! Haswa kama kiongozi aliwapatia theologia ya kweli. Shida nikuwa kusanyiko nyingi ni kama bnei Yisrael:

Shemot (Kutoka) {20:18} Watu wote wakaona umeme na ngurumo na sauti ya baragumu, na ule mlima kutoka moshi; na watu walipoona hayo wakatetemeka, wakasimama mbali.

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