LET'S HEAR IT FOR THE SHOFAR

"In the seventh month on the first of the month, it should be a day of sounding for you." 

With Yom Teruah (Feast of Trumpets), otherwise known as Rosh Hashanah (Head of the Year) coming up on the 1st day of the 7th month which is Tishrei, I wanted to write an article about the Shofar.  

A shofar is literally a horn from a ram. 

The first mention of a ram's horn, or shofar, in the Bible is in the context of the story of Abraham and Isaac in Genesis 22. 

Genesis 22:13 -- And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

After God tested Abraham by asking him to sacrifice his son Isaac, a ram was provided as a substitute sacrifice. Abraham found a ram caught by its horns in a thicket, which he then offered as a burnt offering instead of his son. This event is significant as it symbolizes God's provision and is often associated with the origins of the shofar as a sacred instrument.

The word "shofar" is related to the concept of reform or improvement, as it is intended to inspire self-betterment and spiritual awakening during religious observances. 

The root word for "shofar" in Hebrew is derived from the letters shin-peh-resh (שָׁפַר), which means "to be good" or "to beautify" . This root suggests both moral and physical goodness, implying beauty.

The shofar has historically been used as a call to battle or to awaken people, both physically and spiritually. In biblical times, it was sounded to rally troops or signal the start of a battle, as seen in the story of Joshua at Jericho and Ehud calling the Israelites to fight against the Moabites. The shofar's sound served as an alarm for war, alerting people to gather and prepare for defense or attack.

Spiritually, the shofar is also used as a wake-up call for repentance and introspection. Maimonides described it as a means to awaken the slumbering soul, urging people to examine their deeds and return to God. This dual role of the shofar—as both a physical call to arms and a spiritual call to reflection—highlights its significance in Jewish tradition.

SHOFAR BLASTS:

The shofar is traditionally blown with three main types of sounds during Jewish religious ceremonies, specifically on Rosh Hashanah and Yom Kippur:

Tekiah: A single long blast that serves as a call to attention or a summons, often associated with the coronation of a king.

The root meaning of "tekiah" (תְּקִיעָה) in Hebrew is derived from the verb "taka" (תקע), which means "to blow" or "to thrust." 

Shevarim: Composed of three medium-length, broken sounds, which are often compared to the sound of weeping.

The root word for "Shevarim" (שברים) is "shavar" (שבר), which means "broken" or "fractured." The sound of Shevarim is intended to inspire reflection on what is broken in our lives and the world, encouraging spiritual introspection and repentance

Teruah: A series of nine or more rapid, staccato notes that resemble an alarm, intended to wake listeners from their spiritual slumber.

The word "Teruah" (תְּרוּעָה) comes from the Hebrew root "rua" (ר.ו.ע), which means "to shout" or "to make a loud noise" . The term is associated with a loud sound, which can be a shout of alarm, joy, or a blast from a horn, such as the shofar. In biblical contexts, "teruah" can refer to various types of loud sounds used for different purposes, including signaling war, celebrating joy, or calling people to worship .

These blasts are sounded in various combinations during the shofar service, often concluding with a longer version of the tekiah known as the "tekiah gedolah" or "great blast"

The order of shofar blasts on Rosh Hashanah is rooted in Jewish tradition and law, with the sequence designed to fulfill the mitzvah of hearing the shofar. The blasts are arranged in specific patterns to ensure that all possible interpretations of the biblical term "teruah" are covered. The Torah mentions "teruah" three times in connection with Rosh Hashanah, leading the rabbis to conclude that each teruah must be preceded and followed by a tekiah, resulting in three sets of tekiah-teruah-tekiah.

The traditional sequence includes:

Tekiah-Shevarim-Teruah-Tekiah: This combination covers different interpretations of what constitutes a "teruah" sound.

Tekiah-Shevarim-Tekiah: Addresses the possibility that "shevarim" alone fulfills the "teruah" requirement.

Tekiah-Teruah-Tekiah: Ensures that a rapid staccato sound is included.

These sequences are repeated multiple times during the service, culminating in 100 blasts, which is a custom that has developed over time. 

According to the biblical account in Exodus 19:16, the sound of the shofar was very loud and accompanied the presence of God on Mount Sinai, causing the people to tremble in awe.

Jewish Mystical Perspectives on the Shofar 

Here are four highlights of the shofar' profound spiritual and symbolic significance:

1. Divine Connection: The shofar is seen as a manifestation of God's voice, symbolizing divine communication and presence. It is believed to invoke emotions and spiritual awakening beyond words, opening the soul to a yearning for God's presence.
2. Rosh Hashanah and Creation: The shofar is integral to Rosh Hashanah, marking the beginning of creation. It is blown during this time as a proclamation of God as King and Creator, symbolizing His coronation.
3. Repentance and Mercy: Mystically, the shofar's sound is thought to ascend to the heavens, awakening divine mercy and removing judgment. It serves as a call for repentance, urging individuals to return to their true selves and mend their ways.
4. Symbolism of Redemption: The shofar is associated with redemption, reminding Jews of the revelation at Sinai and the future messianic redemption. Its blasts symbolize liberation from spiritual bondage and herald the coming Kingdom of God.

Bible Stories that Feature a Shofar:

One of the most dramatic stories in the Bible involving a shofar is the Battle of Jericho, as described in the Book of Joshua. In this story, Joshua leads the Israelites to conquer the city of Jericho. Following God's instructions, the Israelites marched around the city once a day for six days, with seven priests carrying (7) shofars ahead of the Ark of the Covenant. On the seventh day, they marched around the city seven times, and at Joshua's command, the priests all blew their shofars and the people shouted loudly. They also smashed jars with a flame inside.  The walls of Jericho miraculously collapsed, allowing the Israelites to capture the city. This involves the story of Rahab and the first time the word "tikvah" (scarlet cord) is used. 

Another dramatic story involving the shofar in the Bible is the account of Gideon and his 300 men in the Book of Judges. In this narrative, Gideon is instructed by God to reduce his army to just 300 men to defeat the Midianites, who numbered over 100 thousand, ensuring that the victory would be attributed to divine intervention rather than human strength.

Gideon and his men surrounded the Midianite camp at night, each armed with a shofar and a torch hidden inside a pitcher. At Gideon's signal, they blew their shofars, broke the pitchers to reveal the torches, and shouted, "A sword for the Lord and for Gideon!" The sudden noise and lights caused confusion and panic among the Midianites, leading them to turn on each other in chaos. This miraculous victory underscored the power of faith and obedience to God's commands, with the shofar playing a crucial role in delivering Israel from its enemies.

Blowing the Shofar:

Blowing the shofar can be challenging due to several factors. The difficulty primarily lies in the design of the mouthpiece, which is crucial for producing sound. The mouthpiece is the narrow end of the horn that is drilled to create a bore through which air is pressured. The specific design and craftsmanship of this part significantly affect how easily the shofar can be blown.

Additionally, producing the different traditional sounds—Tekiah, Shevarim, and Teruah—requires skill and practice. Each sound has distinct characteristics: Tekiah is a long blast, Shevarim consists of three medium-length notes, and Teruah involves a rapid series of short blasts. Achieving these sounds accurately requires a good sense of rhythm and breath control, particularly for the Teruah, which demands precise timing to produce exactly 11 quick notes.

Shofar Cost:

The price range for shofars varies widely depending on their size, material, and decoration. Here are some examples:

• Small Ram's Horn Shofars: These typically range from around $18 to $30.
• Medium Ram's Horn Shofars: Prices can be between $27 and $35.
• Large Ram's Horn Shofars: These can cost from approximately $44 to over $200.
• Yemenite Shofars: These larger shofars, often made from kudu horns, range from about $149 to over $400, with decorated versions costing even more.
• Decorated and Silver-Plated Shofars: These can be priced anywhere from around $210 to over $600, depending on the level of decoration and materials used.

The wide range in pricing reflects differences in craftsmanship, materials, and decorative features.

Hearing the Shofar:

Hearing the sound of the shofar evokes a range of emotional and spiritual responses among listeners. It is often described as an emotional and intuitive experience that reaches deep into the heart, providing access to profound spiritual knowledge. The shofar's blasts are intended to inspire introspection and transformation, urging individuals to live more meaningful and fulfilling lives.

For many, the sound of the shofar serves as a powerful spiritual technology that facilitates prayer, meditation, and personal growth. It can invoke a sense of urgency or a call to action, prompting listeners to reflect on their lives and make positive changes. The shofar is also associated with memory and identity, resonating with people across various religious backgrounds as a symbol of remembrance and encounter.

Overall, the shofar's sound is designed to awaken a sharper state of consciousness, offering a different perspective on life and encouraging empathy and understanding.

I remember during a Torah study class many years ago, the rabbi asked us to, "tell the class what we thought about or felt when we heard the sound of the shofar on the high holidays." She asked if we had any specific memories related to hearing the shofar. Rabbi went around the room. People remembered their parents dressing up, holiday meals, being at temple, etc. I was the last person the rabbi came to as she went around the table. I could certainly relate to everybody else's answers. But by recollection was different. When I hear the shofar blown I imagine being at the base of Mount Sinai with the millions of Israelites. I feel sense of how awesome that must have been. 

HAVE YOU SEEN HIM?

Picture this common crime scene drama:

A police investigator, who happens to be a Christian, walks into a bar. He is there conducting a missing person investigation related to a homocide.  The detective goes over to the bartender and gets his attention.  The detective holds up a picture of man in his 30's with long hair and a beard. He asks "Have you seen him?" The bartender shakes his head side-to-side and says "He doesn't look familiar. The detective holds the image closer to the bartender and tells him to, "Look closely." He asks again, "are you sure he hasn't been around here?"

Here is the twist. Imagine that you are the bartender and the one in the picture is the Messiah. Would you recognize him?

If you ask most Christians whether they have an image in their mind of what Jesus looks like, I suspect the majority of them would say they do. Furthermore, if they were to describe him they might say that he looks like he does in the movies or like the image depicted on the cross in Catholic Churches. 

If the Messiah were to show up, and he looked like the man on the burial Shroud of Turin, most Christians would recognize him. How would they know he's the Messiah? I think most people expect he'd be surrounded by light and possessing a glowing quality.  

Revelation 1: 16 -- "He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. 

If you ask most Jews, what they expect the Messiah to look like I'm not sure that there would be a common answer. I doubt most Jews would be able to describe what the Messiah looks like. I suspect they would be very reluctant to say, "he'll look like Jesus." 

So this begs a question which would probably get a very different response from a Christian versus a Jew. Here's the question:

If the Messiah showed up today and he not only looked like Jesus but was Jesus would you be happy or disappointed? 

Conversely I would ask the question the opposite way:

If the Messiah showed up today and he didn't look like Jesus and in fact was not Jesus would you be happy or disappointed?

Now I want to get back to where I started this article. Imagine that it really is Jesus imprinted on the Shroud of Turin. That being the case, we know what Jesus looked like. In fact we have an excellent image of his entire body from head to toe, front and back. Jesus's image can be recreated in precise detail.

Image created based on the Shroud 

Matthew 12:37-40 -- "some of the scribes and Pharisees told Jesus, “Teacher, we want to see a sign from you.” But he replied to them, “An evil and adulterous generation craves a sign. Yet no sign will be given to it except the sign of the prophet Jonah, because just as Jonah was in the stomach of the sea creature for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights"

What if the image that the police investigator showed the bartender was this image of Jesus based on the Shroud? The "sign of Jonah" is the image that lets us recognize Jesus. And it's the image that Christians have had in their head for thousands of years. When he comes back the Christian will recognize him, the Christian will know him. But what about the Jew?

As a Jew I have some thoughts on what fellow Jews will think and feel if the Messiah arrives and he is the prophet they rejected.  I can imagine how they might feel knowing that we accused him of blasphemy and called for his crucifixion.

Psalm 118:22 -- The stone which the builders rejected Has become the chief cornerstone.

I also can't help wonder whether Jews would share in the joy that Christians feel when they see the Savior again. Would Jews be disappointed that we have been wrong for thousands of years? I plan to ask some of my Jewish friends what they think. 

In contemplating the Messiah's identity and our potential reactions, we are reminded of the profound concept of the "One New Man" as described in Ephesians. This idea transcends our traditional divisions, suggesting that through the Messiah, both Jew and Gentile are reconciled and united into a new spiritual entity. The Messiah, as the ultimate bridge between these historically separated groups, doesn't merely offer salvation to one or the other, but creates a new spiritual reality where old distinctions fade away. In this light, recognizing the Messiah becomes less about confirming our preexisting beliefs and more about embracing a radical new identity that encompasses all of humanity. This "One New Man" represents the ultimate fulfillment of the Messianic promise - not just individual salvation, but the unification of all people under divine love and purpose.

We must not lose sight of a fundamental truth: the concept of salvation. The Messiah, whether recognized as Jesus or awaited as a future redeemer, represents a singular path to divine reconciliation and eternal life. This oneness of purpose - to bring humanity closer to the Divine and offer redemption - is the true essence of the Messianic promise. Our salvation hinges on our willingness to step through the door the Messiah opens for us. This door, singular in its purpose yet accessible to all, invites us to look beyond our differences and embrace a shared destiny of spiritual fulfillment and divine connection.

Whether Christian or Jew, our reaction to the Messiah's arrival may reveal more about ourselves than about the divine figure we've long anticipated. This contemplation serves as a reminder that faith, at its core, is not about recognizing a familiar face, but about opening our hearts and minds to the unexpected. As we reflect on salvation - the ultimate promise of redemption and eternal life - we must focus on the transformative power of His message. 

Perhaps the true test of faith lies not in our ability to identify the Messiah, but in our willingness to embrace the path of salvation the Messiah offers, regardless of how it aligns with our expectations. 

In the end, the question is whether we are prepared to receive and act upon the message of love, redemption, and unity that holds the key to our personal and collective salvation.

Hebrews 11.1 -- Now faith is the substance of things hoped for, the evidence of things not seen.

PRESSING THE RESET BUTTON

The USA started the 21st century with a national debt of $5,674 billion and a fiscal year budget surplus. Today the national debt is at nearly $36,000 billion and the The projected federal budget deficit for fiscal year 2024 is estimated to be $1.9 trillion. This figure represents an increase of $400 billion from previous estimates made just four months earlier. 

At the current pace, the National debt is growing $1,000 billion ($1 trillion) every 100 days. The Federal Debt in on track to hit $40 trillion in approximately 1 year from the 2025 Presidential inauguration. 

Nearly 75% of Federal tax revenues are going to pay just the interest on the national debt. Social Security reserves are drying up and other off-budget liabilities are through the roof.  

The USA government is fiscally unsustainable. If we were a household we would be filing bankruptcy, but the government isn't a household and we have something households don't have. The Federal Reserve has the ability to print money.  Congress can spend as much money as Congress agrees to spend. The Treasury can borrow as much money as it can borrow.  

THAT IS UNTIL IT CAN'T BORROW BECAUSE MARKETS HAVE LOST FAITH IN THE USA DOLLAR. THEN WHAT? THE GREAT RESET...THAT'S WHAT.

What is the "Great Reset?" That is what the world's richest most powerful elite people have been been planning for decades. When America and other nations drive off the fiscal cliff they have a plan to catch us. That's the Great Reset. 

The Great Reset is how the most powerful people in the world plan to save the world's economy from total economic ruin. It is also how they save their own fortunes in the process. 

The solution will undoubtedly require a radical rethinking of and approach to handling monetary policy. The expression for it is Modern Monetary Theory (MMT). 

I choose not to delve into MMT and what I speculate are the mechanics and effects in this blog article. I have plenty of thoughts on this topic but I don't have the desire to write them out. 

To understand the Great Reset, including the economic system it establishes, one has to appreciate the deep history of the World Economic Forum (WEF), the population control "ethics" of the WEF and related globalist organizations, climate change catastrophism, the technologies of the Fourth Industrial Revolution and even transhumanism. In laying this out one can not avoid the question and accusation of conspiracy theory. 

What could go wrong? 

Keep in mind that the next Shmita year, also known as the Sabbatical year, will be the year 5789 on the Jewish calendar, which corresponds to the time from September 20, 2028 to September 9, 2029.

The ultimate Great Reset would be the coming of the Messiah.  

5785 - A Lesson in the Middle

We are about to enter the Hebrew year 5785.  

5+7+8+5=25. 

25 is five 5's. 

 5 78 5 is a year bookmarked by 5. 
In between the 5's is 78. 
7+8=15; 15 is three 5's

5 is all over this year. 
5 is a big God number!

This is a big year for America! 
The Washington Monument is 555' 5" tall capped by the words Praise God. 
Study 5!  

Study 5, but this blog post is focusing on 78 in the middle. 78 is the 12th "triangle number."

(The monument isn't exactly 555'5". It is .12 inches taller. Does 5 and 12 mean anything to you?)  

Now for the 78 in the Middle

"I shall open my mouth with a parable; I shall express riddles from time immemorial." -- Psalm 78.2

This year on the Feast of Trumpets, Rosh Hashanah, the "Head of the Year" on the Hebrew calendar, we begin the year 5785. (Rosh Hashanah begins on Wed, Oct 2, 2024 and ends at Sunset on Fri, Oct 4, 2024. It ends on the first Shabbat on the New Year.) 

When I look at 5785 I see a pattern of endings and beginnings.  Can their be anything in between an ending that is also a beginning? If we remove the ending and the beginning, what is there? What's in the middle?

The year begins and ends with the number 5 which is also the letter Hey. Hey reveals. Hey is the breath. Last year revealed and this coming year surely will as well. Sandwiched between the 5's, between the heys, is the number 78. This lead me to Psalm 78. 

Even between 7 and 8 is an ending and beginning!  In Psalm 78 there is an ending and beginning.  It is hidden in a riddle for those with eyes to see and ears to hear.

Psalm 78 has multiple meanings, including:  

God's faithfulness - Psalm 78 shows how God was faithful to his people despite their unfaithfulness. 

The need to remember - The psalm shows that the Israelites' repeated rebellion was due in large part to their inability to remember. 

The importance of teaching children about God - The psalm encourages parents and the community to teach children about God's works so that they may set their hope in God and keep his commandments. 

 The Covenant with Israel - Psalm 78 takes place at Mount Sinai, where God made a covenant with Israel. The psalm reminds people that the Israelites were given the law of God as part of this covenant. 

 God's provision for the Israelites - Psalm 78 recounts how God provided for the Israelites during their formative years. For example, God rained manna down on the people in the wilderness. 

Psalm 78 highlights two things in all this history; 1) the repeated disobedience and ingratitude of the Israelites, and 2) the recurring and unfailing mercy.

PSALM 78:

1 A maskil of Asaph. Hearken, my people, to my instruction, extend your ear to the words of my mouth.

2 I shall open my mouth with a parable; I shall express riddles from time immemorial.

3 That we heard and we knew them, and our forefathers told us.

4 We shall not hide from their sons; to the last generation they will recite the praises of the Lord, and His might and His wonders, which He performed.

5 And He established testimony in Jacob, and He set down a Torah in Israel, which He commanded our forefathers to make them known to their sons.

6 In order that the last generation might know, sons who will be born should tell their sons.

7 And they should put their hope in God, and not forget the deeds of God, and keep His commandments.

8 And they should not be as their forefathers, a stubborn and rebellious generation, who did not prepare its heart and whose spirit was not faithful to God.

9 The sons of Ephraim, armed archers, retreated on the day of battle.

10They did not keep the covenant of God, and they refused to follow His Torah.

11They forgot His deeds and His wonders, which He showed them.

12Before their forefathers He wrought wonders, in the land of Egypt, the field of Zoan.

13He split the sea and took them across, He made the water stand as a heap.

14He led them with a cloud by day, and all night with the light of fire.

15He split rocks in the desert and gave them to drink as [from] great deeps.

16He drew flowing water from a rock and brought down water like rivers.

17But they continued further to sin against Him, to provoke the Most High in the desert.

18They tried God in their heart by requesting food for their craving.

19And they spoke against God; they said, "Can God set a table in the desert?

20True, He struck a rock and water flowed, and streams flooded. Can He give meat too? Can He prepare flesh for His people?"

21Therefore, God heard and was incensed; fire was kindled against Jacob, and also wrath ascended upon Israel.

22Because they did not believe in God and did not trust in His salvation.

23And He had commanded the skies from above, and He had opened the portals of heaven.

24He had rained upon them manna to eat, and He had given them corn of heaven.

25Men ate the bread of the mighty; He sent them provisions for satisfaction.

26He caused the east wind to set forth in heaven, and He led the south wind with His might.

27He rained down flesh upon them like dust, and, like the sand of the seas, winged fowl.

28And He let it fall in the midst of their camp, around their dwellings.

29They ate and were very satisfied, and He brought them their desire.

30They were not estranged from their desire; while their food was still in their mouth,

31The wrath of God ascended upon them and slew [some] of their stoutest and caused the chosen of Israel to fall.

32Despite all this, they sinned again and did not believe despite His wonders.

33And He ended their days in vanity and their years in terror.

34When He slew them, they would seek Him, and they would repent and pray to God.

35And they remembered that God is their rock and the Most High God is their Redeemer.

36They beguiled Him with their mouth, and with their tongue they lied to Him.

37Their heart was not sincere with Him; they were not faithful in His covenant.

38But He is merciful, He expiates iniquity and does not destroy; many times He takes back His wrath and does not arouse all His anger.

39He remembers that they are flesh, a spirit that goes away and does not return.

40How often they provoked Him in the desert, vexed Him in the wasteland!

41They returned and tried God, and they sought a sign from the Holy One of Israel.

42They did not remember His hand, the day that He redeemed them from distress.

43Who placed His signs in Egypt and His wonders in the field of Zoan.

44He turned their canals into blood, and their flowing waters they could not drink.

45He incited against them a mixture of wild beasts, which devoured them, and frogs, which mutilated them.

46He gave their produce to the finishing locusts and their toil to the increasing locusts.

47He killed their vines with hail and their sycamore trees with locusts.

48He gave over their animals to the hail and their cattle to the fiery bolts.

49He dispatched against them the kindling of His anger-wrath, fury, and trouble, a delegation of evil messengers.

50He leveled a path for His anger; He did not withhold their soul from death, and He delivered their body to pestilence.

51He smote every firstborn in Egypt, the first fruit of their strength in the tents of Ham.

52Then He caused His people to journey like sheep, and He led them as a flock in the desert.

53He led them securely and they were not afraid, and the sea covered their enemies.

54He brought them to the border of His sanctuary, this mountain that His right hand had acquired.

55He drove out nations from before them, and allotted them an inheritance by line, and He caused the tribes of Israel to dwell in their tents.

56Yet they tried and provoked the Most High God, and did not keep His testimonies.

57They turned back and dealt treacherously as their forefathers; they turned around like a deceitful bow.

58They provoked Him with their high places, and with their graven images they angered Him.

59God heard and became incensed, and He utterly rejected Israel.

60And He abandoned the Tabernacle of Shiloh, the tent that He had stationed among men.

61He delivered His might into captivity, and His glory into the hand of the adversary.

62And He delivered His people to the sword, and He became incensed with His inheritance.

63Fire consumed his youths and his virgins were not married.

64His priests fell by the sword, but his widows did not weep.

65And the Lord awoke as one asleep, as a mighty man, shouting from wine.

66And He smote His adversaries from the rear; He gave them perpetual disgrace.

67He rejected the tent of Joseph and did not choose the tribe of Ephraim.

68He chose the tribe of Judah, Mount Zion, which He loved.

69And He built His Sanctuary like the high heavens, like the earth He established it forever.

70And He chose His servant David and took him from the sheepcotes.

71From behind the nursing ewes He brought him, to shepherd Jacob His people and Israel His heritage.

72And He shepherded them according to the integrity of his heart, and with the skill of his hands he led them.

The Most Popular Person in Town

Since our grandchildren have been little, my wife and I have often taken them to the town library.  They're excited to go every single time. There are books to pick out, games to play, other children to meet and just a wonderful safe little world of learning to explore. 

One of the most exciting moments in each of our grandchildren's young lives was getting their very own first library card. Here is our 4 year old grandaughter Sophia getting her's last week. 

All our grandchildren feel like the library is especially for them. Its for their parents too.  It is also for my wife and me as their grandparents. There is something for everyone at a library.  A library is for the whole community. It brings the entire community together. 

Our son's family lives in a little town near Plymouth Massachusetts. They have a fabulous library where they take their children practically every week. 

My son's wife is a first grade teacher in their town. She is very popular. When they are out to dinner in town and run into a family with little children that go to her school the kids get very excited to see her! But there is someone in town who is more popular than any teacher, the principal, any fire or police person and even the town supervisor. It is the town librarian. 

Wherever the librarian goes, the children get extremely excited. Everyone, including the parents and teachers is happy to see the librarian. My son will tell you -- The most popular person in their town is the librarian. 

As we watch our grandchildren grow and thrive with each library visit, we're reminded of the timeless value of these institutions. A librarian is the keeper of the place that stands as a beacon of knowledge and imagination. 

CREDIBLE WITNESSES

The Garden Tomb where the Linen Clothes Were Found

THE BIBLE REQUIRES A MINIMUM OF TWO CREDIBLE WITNESSES.

These passages highlight the importance of multiple witnesses to confirm the truth of a statement or accusation, a principle that is rooted in Old Testament law and carried into New Testament teachings.

Deuteronomy 19:15 - One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established.

Matthew 18:16 - Jesus instructs that if a person does not listen to a private correction, the matter should be taken to one or two others, so that "by the mouth of two or three witnesses every word may be established."

John 8:17 - Jesus refers to the law, stating, "It is also written in your law that the testimony of two men is true."

2 Corinthians 13:1 - Paul writes to the Corinthians, stating, "By the mouth of two or three witnesses every word shall be established."

APPLYING THIS REQUIREMENT TO THE SHROUD

There are Two Credible Witnesses that Jesus was dead and placed in the tomb:

Nicodemus and Joseph of Arimathea are indeed considered credible witnesses to Jesus's death and burial. Both were respected and wealthy members of the Jewish Sanhedrin. Joseph of Arimathea was a secret disciple of Jesus, highlighting his crucial role in the burial of Jesus and the fulfillment of prophecy. 

According to the Gospel of John, both men took significant steps to ensure Jesus' body was properly buried. Joseph of Arimathea, described as a secret disciple of Jesus, boldly asked Pilate for Jesus' body and provided a new tomb for the burial. Nicodemus, who had previously visited Jesus at night, brought a mixture of myrrh and aloes to prepare Jesus' body according to Jewish burial customs.

His burial involved handling His lifeless body.  Their participation marked a public declaration of their faith, as they risked their positions and reputations by associating with Jesus' body at such a critical time during the Passover. 

There are Two Credible Witnesses that Jesus "gave" us the Shroud:

John 20:3-9 - Peter therefore went out, and the other disciple, and were going to the tomb. 4 So they both ran together, and the other disciple outran Peter and came to the tomb first. 5 And he, stooping down and looking in, saw the linen cloths lying there; yet he did not go in. 6 Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, 7 and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself. 8 Then the other disciple, who came to the tomb first, went in also; and he saw and believed. 9 For as yet they did not know the Scripture, that He must rise again from the dead. 10 Then the disciples went away again to their own homes.

Peter and John are indeed witnesses to the discovery of Jesus' linen burial cloths and the face cloth in the empty tomb of Jesus. According to the Gospel of John, both disciples raced to the tomb after hearing from Mary Magdalene that it was empty. John arrived first and saw the linen cloths lying there but did not enter. When Peter arrived, he went into the tomb and observed the linen cloths and the face cloth, which had been on Jesus' head, folded separately from the other cloths. The the burial cloths led John and Peter to believe in the resurrection of Jesus.

Matthew 12:39-41 -- But he replied to them, “An evil and adulterous generation craves a sign. Yet no sign will be given to it except the sign of the prophet Jonah, because just as Jonah was in the stomach of the sea creature for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. The men of Nineveh will stand up at the judgment and condemn the people living today, because they repented at the preaching of Jonah. But look—something greater than Jonah is here! 

John immediately understood that Jesus was resurrected when he saw the sign - the Sign of Jonah. 

The discovery of the linen cloths is significant because it suggests that Jesus' body had not been stolen. Grave robbers would not have left the cloths so neatly arranged. Grave robbers would likely not have taken the time to remove the burial linens and directly handled the corpse. If someone had been stealing the body, it would have been more practical to take the body still wrapped in the linens. 

Furthermore, the Scriptures do not suggest that Peter and/or John took the linens.  If anything they seem to left them and gone home. 

John 20.10 - Then the disciples went away again to their own homes.

WHY DOESN'T MARY SEE/SAY ANYTHING ABOUT THE BURIAL LINENS?

In the very next verses, Mary is at the tomb but there is no mention of the burial linens. 

John 20:11-13 -- 11 But Mary stood outside by the tomb weeping, and as she wept she stooped down and looked into the tomb. 12 And she saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain. 13 Then they said to her, “Woman, why are you weeping?”

She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.”

In the context of the verses directly beforehand, the bible suggests to me that the linen clothes are not in the tomb. If they were, it stands to reason that Mary would have remarked about them, just as John and Peter did. 

In addition, had Mary seen the linens she would undoubtedly NOT have left them there. Afterall, she already had concerns that someone took the body. 

Besides, Jesus knew that in Jewish law at that time Mary was not a credible witness because she was a woman. Jesus didn't need her to see and testify to the presence of the linens! 

Linen Clothe with the Image of a Crucified Man

FOUR WITNESSES TO ONE SIGN - THE BURIAL LINENS

Between Nicodemus, Joseph of Arimathea, Paul and Peter we have four Witnesses to the burial shroud of Jesus. They are not being presented as Witnesses to the crucifixion or the resurrection in these verses, but rather just to the presence of the burial shroud. Altogether there are four "credible witnesses!" 

All of this leads up to this question:  What does the shroud reveal? 

The answer is the shroud reveals every minute detail of his humiliation and crucifixion and His Resurrection. The Shroud is Jesus's personal testimony, written with his own blood, of His death, time in the tomb and His Resurrection. 

According to Christian belief, Jesus provided a sign for all the world to see that He died and was resurrected.

Daniel 12:4 (NKJV) - "But you, Daniel, shut up the words, and seal the book until the time of the end; many shall run to and fro, and knowledge shall increase" 

The burial shroud is the only actual physical scientific evidence of the Good News today. It is the Sign of Jonah given by Jesus to all the world to see. And yet, it is a miracle preserved for the end of days.  Only in our generation have scientists possessed the knowledge to be able to understand all the incredible proof that the burial shroud reveals. It is for our time! 

Esther 4:14 (NKJV) - "For if you remain completely silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father’s house will perish. Yet who knows whether you have come to the kingdom for such a time as this?"

STRAIGHT STREET

Proverbs 3:6 says, "In all your ways acknowledge him, and he will make straight your paths".

Yasher יָשָׁר is the Hebrew word for straight, honest, upright, right. "Yasher Koach" is a Hebrew phrase meaning "may your strength be straight."  It is kind of like saying "more power to you." 

Yasher Koach is commonly used to congratulate someone after they read from the Torah or performed a mitzvah in a synagogue setting. The term reflects appreciation for actions that benefit others, particularly in a religious context.  I've said it a thousand times. I've had it said to me dozens of times. (FYI, The proper response to "Yasher Koach" is "Baruch Tihiyeh," meaning "may you be blessed.")

The phrase "Yasher Koach" originates from a Talmudic commentary on Moses breaking the Tablets of Testimony. In the Talmud, specifically Shabbat 87a, it is noted that God approved of Moses' action when he shattered the tablets after witnessing the Israelites worshipping the Golden Calf.

After Moses broke the Tablets in Exodus 33:18-19 Moses said, “Please, show me Your glory.” Then He said, “I will make all My goodness pass before you, and I will proclaim the name of the Lord before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion.”

Then in Exodus 34.1 the Lord said to Moses “Cut two tablets of stone like the first ones, and I will write on these tablets the words that were on the first tablets which you broke

There is an amazing connection between Yasher Koach and the New Testament, between Moses action and the Apostle Paul. In this article I aim to show that. 

Straight Street 

There is a VERY important detail in the verse Acts 9.11 of the Brit Hadasha ("a New Covenant by Blood") which could easily be missed that jumped out to me. The detail is the place where Saul of Tarsus is to be found - on "Straight Street." That is is the trigger for this entire essay.

Straight Street is the main east-west Roman road, or decumanus maximus (Principle Street) of the city. 

The street's name can be seen as metaphorical for Saul's newfound spiritual direction and clarity after his encounter with Jesus. This interpretation emphasizes the idea of moving from a misguided path to one aligned with divine purpose and truth.

Matthew 7:13-14 says “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. 14 [a]Because narrow is the gate and [b]difficult is the way which leads to life, and there are few who find it".

"Straight Street" is an amazing detail that can be traced back to the day Moses came down Mount Sinai with the first "Tablets" and "broke them" and Adonai instructed Moses to “Cut two tablets of stone like the first ones." 

"Straight Street" takes us all way forward to the ressurection and the moment when the apostles John and Peter, who were spared by Gamaliel, arrive at the tomb and see the "linen clothes" of Yeshua and "understood." 

"Straight Street" is the road the Jews kept going off. Moses and the prophets spoke of the Israelites/Israel's disobedience throughout the Tenach. The Apostle Paul dedicated his life to trying to keep the gentiles on the straight and narrow way.

It is these profound connections to Straight Street this essay seeks to explain. To start out, for context, here are the verses in Acts chapter 9 where the Straight Street where Saul of Tarsus is found just before it is written that "something like scales" fell from his eyes" and "he received his sight and was baptized."

Acts 9:10-18

10 Now there was a certain disciple at Damascus named Ananias; and to him the Lord said in a vision, “Ananias.”

And he said, “Here I am, Lord.”

11 So the Lord said to him, “Arise and go to the street called Straight, and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying. 

12 And in a vision he [Saul/Paul] has seen a man named Ananias coming in and putting his hand on him, so that he might receive his sight.”

13 Then Ananias answered, “Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. 

14 And here he has authority from the chief priests to bind all who call on Your name.”

15 But the Lord said to him, “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. 

16 For I will show him how many things he must suffer for My name’s sake.”

17 And Ananias went his way and entered the house; and laying his hands on him he said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came, has sent me that you may receive your sight and be filled with the Holy Spirit.” 

18 Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized.

Acts 6:15 and 7:1 set the stage for Stephen's powerful rebuke by highlighting his divine inspiration and the false accusations against him. In Acts 6:15, Stephen's face is described as that of an angel, indicating his divine authority and the presence of the Holy Spirit. This prepares the audience for the significance of his speech. Acts 7:1 introduces the high priest's question, prompting Stephen's detailed response, which critiques Israel's history of rejecting God's messengers and culminates in a bold indictment of the religious leaders' failure to recognize Jesus as the Messiah. This is the lead in for the the story of Saul from Tarsus on the road to Damascus. 

The Holy Spirit Showed Me The Interconnected Legacies of Gamaliel and Paul: Irony, Influence, and the Growth of Early Christianity.

The early Christian movement is a tapestry woven with threads of irony, influence, and transformation. Central to this narrative are two pivotal figures: Gamaliel, a respected Pharisee and teacher, and Paul, his famous student. Their actions and teachings played crucial roles in the development and spread of Christianity, revealing the complex interplay between Jewish and Christian histories, underscored by the profound implications of the Hebrew phrase Yasher Koach.

Saul's conversion on the road to Damascus is marked by a profound encounter with a divine light. In Acts 9:3-6, as Saul travels to Damascus to persecute Christians, a bright light from heaven suddenly surrounds him. This light is accompanied by the voice of Jesus asking, "Saul, Saul, why do you persecute me?" The intensity of the light causes Saul to fall to the ground and blinds him temporarily. 

This experience is pivotal, leading to Saul's conversion and transformation into Paul, a devoted apostle of Christianity. The light symbolizes divine revelation and the illuminating power of the Lord, marking Saul's transition from spiritual blindness to enlightenment.  I believe this foreshadows the Light of the Resurrection. This is the Light that created "The Sign of Jonah." But let's not get too far ahead. 

Gamaliel's Principle and Irony

Gamaliel's intervention during the trial of the apostles Peter and John, as recorded in Acts 5:34-39, is a testament to his wisdom and restraint. He advised the Sanhedrin to exercise caution, suggesting that if the Christian movement was of human origin, it would fail, but if it was from God, it could not be stopped. This pragmatic approach allowed the apostles to continue their mission. 

The irony lies in Gamaliel's failure to recognize the growing belief in Jesus as a sign of divine favor, despite his own counsel that such growth could indicate God's hand at work.

Gamaliel's principle of allowing divine will to manifest without interference is reminiscent of the Israelites' journey during the Exodus. 

Moses breaking the Tablets upon witnessing the Israelites worshiping the Golden Calf. This act, while seemingly destructive, was a demonstration of leadership and commitment to the divine covenant. Similarly, Gamaliel's advice to let the apostles be was meant to prevent unnecessary conflict, yet he missed recognizing the divine favor in the burgeoning Christian movement.

Gamaliel Misses It

Gamaliel is the author of  "The Prayer Against the Heretics," known as the Birkat HaMinim. This bracha was added to the Shemoneh Esreh in the Amidah, a central prayer in Jewish liturgy. This particular blessing, often referred to as the "Twelfth Blessing," asks God to destroy heretics and those who oppose the Jewish faith, namely early Christians. 

 "The prayer against the heretics," known as the Birkat HaMinim

The Birkat ha-Minim -- (Ber. 28b; Meg. 17b; Yer. Ber. iv.), the prayer against heretics and Sadducees (and traducers, informers, and traitors):

"May no hope be left to the slanderers; but may wickedness perish as in a moment; may all Thine enemies be soon cut off, and do Thou speedily uproot the haughty and shatter and humble them speedily in our days. Blessed be Thou, O Lord, who strikest down enemies and humblest the haughty."

Around 100 AD, according to the Babylonian Talmud (Berakhot 28b), Rabban Gamliel instituted this prayer as part of the Amidah to address the challenges posed by heretical sects, including early Christians and other groups perceived as threats to Jewish religious integrity. The prayer was meant to safeguard the community against those who rejected or undermined rabbinic authority. 

The "Twelfth Blessing" is still in the Shemoneh Esreh to this day. When will it will be removed? Surely when the Jews say "Baruch Haba, blessed is the one who comes in the name of the Lord.” 

History of Paul

Paul, originally Saul of Tarsus, was a student of Gamaliel and initially a zealous persecutor of Christians. His education under Gamaliel provided him with a profound understanding of Jewish law, which he later used to articulate Christian theology. After his dramatic conversion on the road to Damascus, Paul became a leading figure in spreading Christianity, emphasizing faith in Jesus Christ over strict adherence to the Mosaic Law. His efforts to keep the church on a straight path resonate with the ethos of "Yasher Koach", reflecting the perseverance and strength required to maintain doctrinal integrity.

Paul's transformation from a persecutor to a proponent of Christianity illustrates the profound impact of Gamaliel's teachings. Despite initially opposing the Christian movement, Paul's conversion and subsequent missionary work were instrumental in shaping early Christian theology and expanding its reach. His letters to various Christian communities addressed challenges such as ethical behavior and theological disputes, helping to unify and strengthen the early church.

The Broader Impact of Gamaliel's Actions

Gamaliel's intervention had a cascading effect on the early church. By preventing the execution of Peter and John, he allowed the apostles to continue their mission, leading to the conversion of many and the establishment of a strong Christian community. His actions demonstrate the power of restraint and the potential for unintended consequences when dealing with emerging religious movements.

The irony of Gamaliel's role is further underscored by the account in John 20:3-9, where Peter and John, the apostles he spared, discover the empty tomb and the "linen cloths" that Jesus was wrapped in by Joseph of Arimathea and Nicodemus who prepared Him for burial and laid him in the tomb. 

Upon seeing the linen cloths, John believed, recognizing the significance of the empty tomb as evidence of Jesus' victory over death. This moment of realization highlights the transformative power of faith and the ability to perceive divine truth in seemingly ordinary circumstances. Gamaliel, with his principle of recognizing divine movements, might have been expected to see the growth of Jesus' followers in a similar light, as a testament to the divine favor upon Jesus' message.

The Significance of Yasher Koach

The phrase Yasher Koach, may your strength be straight, embodies the spirit of strength and perseverance demonstrated by key figures in religious history. In the context of early Christianity, it reflects the efforts of individuals like Paul, who worked tirelessly to guide the church and ensure its doctrinal integrity. This perseverance and commitment to maintaining a straight path are central to the ethos of Yasher Koach.

The phrase's origin, tied to Moses' breaking of the Tablets, serves as a reminder of the importance of discernment and leadership in maintaining the covenant with God. Just as the Israelites' deviation with the Golden Calf was a significant misstep, Gamaliel's oversight in recognizing the divine favor in Jesus' message serves as a poignant reminder of the importance of discernment and openness to God's work in the world.

A Disciple Is On a Straight Street

A disciple being on a straight, disciplined road.  The essence of dedication and focus required in the pursuit of spiritual growth and understanding is captured in the meaning of Yasher Koach.  This concept underscores the importance of maintaining a clear path, free from deviations and distractions, as one seeks to embody the teachings and values of their faith.

The path of discipline is a cornerstone of a disciple's journey.  We all need to stay on a "Straight Street" and we all need to call on strength from the Lord to do so. 

Isaiah 45.2 - I will go before you And make the crooked places straight; I will break in pieces the gates of bronze And cut the bars of iron.

Conclusion

The intertwined stories of Gamaliel and Paul highlight the interconnectedness of Jewish and Christian histories. Gamaliel's influence on Paul demonstrates how Jewish teachings and traditions played a crucial role in shaping early Christian theology. 

The irony of Gamaliel's role in the growth of Christianity, coupled with Paul's efforts to maintain the church's integrity, underscores the complexity and richness of early Christian history. Gamaliel's failure to fully practice his principle of recognizing divine movements, alongside Paul's steadfast guidance, illustrates the nuanced and often unexpected ways in which religious traditions can intersect and influence one another.

Gamaliel's initial advice to let the apostles be, based on the premise that divine movements cannot be stopped, should have led him to recognize the growing number of Jesus' followers as a sign of God's favor. Yet, his reluctance to fully embrace this possibility highlights the complexities of faith and the challenges of interpreting divine will. This narrative serves as a reminder of the profound impact of individual actions and decisions on the course of religious development, illustrating the nuanced and often unexpected ways in which religious traditions can intersect and influence one another. 

The insight from John 20:3-9, where Peter and John understood the significance of the empty tomb, further emphasizes the transformative power of faith and the ability to perceive divine truth in the unfolding of history. Gamaliel's story, with its profound irony, invites reflection on the importance of openness to divine movements and the potential for growth and transformation in unexpected places. 

It must be repeated that Gamliel spared Peter and John, who are two of the earliest disciples who are on Straight Street. They are also the first two apostles to see the and "understand" at the tomb when they saw the linen clothes. Peter is symbolic of the start of the Church. John, the one Jesus is said to love most, is the author of the final book in the New Testament, Revelation.  

Ezekiel 36:26 -27 -- I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.

The Lord and the Scriptures promised us His Spirit and that Spirit would help us stay on straight (Yasher) Street. 

"Let your eyes look straight ahead,
And your eyelids look right before you."

Proverbs 4.25

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Note: I checked the original Hebrew in the verses of Proverbs I quoted and יָשָׁר is applied.