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Let's look at the BesurasHaGeulah (Good News
of Redemption) according to Moses and how we can and must preach to
even the mostfrum (pious, devout) of the rabbis of Orthodox
Judaism, because:
"Speak not thou in thinelev (heart), after thatHashemEloheicha hath cast them (the Goyim) out from before
thee, saying, 'For MY tzedakah
(righteousness) Hashem hath brought me in
to possess this land; but for the wickedness of these Goyim, Hashem doth drive them out from before thee. Not for THY tzedakah (righteousness) or for the yosher (uprightness) of THINE lev, dost thou go to possess their land; but for
the wickedness of these Goyim, HashemEloheicha doth drive them out from before thee, and
that He may perform the word which Hashem swore
unto Avoteicha, Avraham, Yitzchak, and Ya'akov" (Devarim [Dt] 9:4-5).
Here we see that Redemption is the work ofHashem and not
something man can boast of. Salvation is not something earned by a
righteousness of one's own, by a self-achieved righteousness. Moshe
warns not to even THINK that in exchange for "my tzedakah (righteousness)Hashem hath brought me in to possess this
land." Redemption from bondage in Egypt and
the gift of EretzYisroeldid not come about on the basis
of human merits or deserts. Redemption came at the cost of the
Pesach Lamb. G-d did not say, "When I see the zechus of the mitzvos, I
will pass over you." Hashem says, "When I
see the blood [of the Pesach Lamb], I will pass over you." For the
redemption, the Lamb has to die. The Go'el
Redeemer will pay. DovidHaMelech said in effect, "Let the plague fall on me
and on my mishpochah" (see DivreyHayamimAlef 21:17; Isaiah 53:8.) Until Ben Dovid was
hanging pierced on the tree, the mevaser
(bringer of Good News) could not herald the peace-bringingBesorahTovah (see ShmuelBeis 18:9-14, 27 also Zecharyah 12:10; Isaiah 53:5-7; Sandhedrin 98b).
Moses uses the metaphor of circumcision to show
that Israel's stiff-necked and
stubborn nature would be changed. The obstinate attitude to the
things of G-d would be removed. He is not talking about the outward
sign of the covenant. That would be literal circumcision, and if
that were the point it would be unnecessary since in the flesh all Jews
were circumcised. Moses is instead
referring to the heart and in Dt 10:16
Moses says that the "foreskin" of the heart will be trimmed
clean. The spiritual impurity of the heart, its evil lusts and
longings, all that impedes its service to Hashem, these will be circumcised and cut away.
Every resistance to Almighty
G-d will be trimmed away. All haughtiness and stiffness of neck
toward Him and His creatures will be cut away. There is an inward reality of
surrender here that Moses is referring to. Jeremiah speaks of
the same thing inJer 4:4. The total inner life of the
people of G-d will be changed. Whatever is stony or cold or
incorrigible or dead will be cut away (see
Ezek 36:26). Moses says inDt 30:6 that the Nation of Hashem will have a new birth, for the L-rd will
circumcise their hearts and the hearts of their children. The
fulfillment of this promise has been ongoing from the beginning. We
look at Ezra and Nehemiah and see a remnant spiritually reborn as they
return from the national death of theGolus in the Babylonian Exile. We see
another remnant at the time of the Roman Diaspora. Finally, since
Jerusalem
became no longer trodden down by the heathen but was restored back to the
hands of the Chosen People (Lk 21:24; 29-31), we
see a vast throng turning with circumcised hearts toHashem through Moshiach Ben Dovid.
This will increase, according to Rom 11:25, and sovereignly by the RuachHakodesh, according to Yn 3:6-8. The RuachHakodeshconvicts us to the point where we
cease trying to justify or excuse ourselves. This happens because
our eyes are finally opened to the worm-like horror of ourselves as
unholy sinners before a Holy G-d, a G-d we have offended and wounded and
angered by the wormy ruin of our wretched lives in His sight (see Ps 51).
Remember that the unrepentant Pharisees went to hell (Mt 5:20). Also, when you think you have identified
all the Pharisees, don't forget that you too have a Pharisaic dark side yourself that could easily become an accomplice to Satan.
Because Moshiach died for all (Ro 5:6,8; 6:8), all have died (2Co 5:14).
Let this be an illustration of what it means when we say, "All have died." It sometimes happens that a condemned felon on deathrow suddenly, perhaps on the day of
his execution, becomes contrite and weeps with remorse for his sins. At such a time it is not unknown that a call
from the Governor's mansion offers clemency or pardon. We must see ourselves as condemned felons, accused
and indicted by our own wickedness. So we put on the condemned prisoner's prison garb and we put flowers on the grave of our old self.
The lusts and vanities of the old sinful self we realize are now consigned to the prison graveyard.
We see that old things have passed away. We pay a visit in the spirit to the cemetery of our old life. We look down and see our name
inscribed on the tombstone. We read our name on the headstone and see that our old selfish life is over.
We walk down the hall toward the execution chamber. NOW we die IN Him, in the sense that
the old sinful self is booted off its throne and taken out to be strung up hanging on a tree. This is repentance. The carnal mind is the
mind of a condemned person. It must be executed in Him. To be carnally minded is death, but to be spiritually
minded is life and peace. The carnal mind is hostile toward G-d. (Ro 8:7). G-d
is offended by this carnal mind and it arouses His Wrath. Was I returned to G-d
from my estrangement only to be estranged again? G-d forbid!
Now if anyone is in Moshiach he is a new creature. This opens
a vista of new possibilities as we live a new life in Him of sanctification, not living for ourselves any longer, but rather living for Him who
died for us. So we died. This bears repeating. You have heard the expression, "He died a thousand deaths." Although He died only once,
because He died for all, you might say that one of those "thousand deaths" is yours. You died. This was so that the life
you now live would not be for yourself, but for Him who loved you and gave Himself for you.
Because Moshiach died for all, all have died. So we have broken from the old "self" life.
We don't live for the old "self." It died; what's to live for? How can you live for the dead? Moshiach died for all and so all died. The old self life we once
knew has died. And in regard to the death He died and the new life we now live in the power of His Resurrection, Hashem has "shalom macht" (made peace)
and given us the ministry of making peace (see Yiddish); indeed He has given us the message
of making peace. So we no longer live for ourselves. The old self has died.
When Moshiach died, the old self died with Him, just as surely as the repentant thief
died with Him and went to Paradise with Him. We died, and the life we now live
we live by faith in the One who loved us and gave Himself for us. Those who are truly
born again have eternal life (Dan 12:2) and escape the Second Death
in the Lake of Fire of Gehinnom.
The second
miracle is now before us. The eternal Memra of Hashem, the Moshiach His
Devar and creative Chochmah, does a creationary
miracle and creates a new clean heart in us and we become a new creation.
The worm-like larva of a caterpillar we once were, alienated and lost
under some leaf of darkness, has a metamorphosis
and is transformed into a butterfly of glory ready to take flight from its
former life bound to the olamhazeh. You see, Ishmael was born in an ordinary way, but Yitzchak
was born through a nes (miracle) of Hashem, and such is the new birth. Hashem promised Abraham
and his Seed (the Moshiach Ben Dovid) an eternal Kingdom (see Gen 22:17-18 and Isaiah 53:10 the akedah and 2Sm 7:12-14 and Dan 2:44).