Parshat Vayeira: Connecting with your Emotions, Crying Out in Prayer (Word Study ‘za’akah)

I was taught by an elder that when you pray, pray until the spirit wells up with you. That is, connect with your emotions when you pray – feelings of joy, sadness, fear, pain, remorse, etc. – in order to really ‘pour out your heart’ (Tehillim) and connect with Elohim. Having these kinds of honest conversations are how we break through in prayer.

In Torah last week (parshat Vayeira), we read that because the Children of Israel cried out in prayer ( za’aaku), they were heard on high:

Exo 2:23 – “And it came to pass in the process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, H2199 (Za’ak) and their cry (za’akah)came up unto Elohim by reason of the bondage.”

The Hebrew word used here is Za’ak, which means ‘to cry out, to shriek (from anguish or danger)’; ‘to cry out, exclaim, especially for sorrow, as complaining and imploring aid.’ (Strongs & Gesenius) https://www.blueletterbible.org/lexicon/h2199/kjv/wlc/0-1/

The definition of za’ak gives us more context to the depth of emotions the Israelites were pouring into their prayers. Synonyms for shriek are: scream, roar, howl, bellow, bawl, shout…. So, when it says the Israelites ’zaaku,’ it meant they were lifting up the kind of heart wrenching cries that a get your attention – shrieking, yelling, screaming, shouting even – to let the Almighty know the type of urgent danger they were in, and a desperate plea for help.

In context, the Israelites had a lot to cry out (za’ak) about, as they were victims of cruel and merciless slavery which came with every form of violence, injustice, dehuminization possible and worst of all – infanticide.

So, what was Elohim’s response to this kind of emotional pleading and crying out for help in prayer?

”7 And Hashem said, I have surely seen the oni ami (affliction of My people) which are in Mitzrayim, and have heard their cry (Za’akah) by reason of their nogesim (taskmasters); for I know their makhovim (sufferings); 8 And I am come down to deliver them out of the yad Mitzrayim, and to bring them up out of that land unto an eretz tovah, a spacious eretz zavat cholov udevash; unto the place of the Kena’ani, and the Chitti, and the Emori, and the Perizzi, and the Chivi, and the Yevusi.”
“9 Now therefore, hinei, the cry of the Bnei Yisroel is come unto Me; and I have also seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the Bnei Yisroel out of Mitzrayim.”

Of course, Elohim – being the loving Father that He is – heard the heart wrenching cries (za’akah) of His people and sent Moshe to deliver them (hatzal) (rescue), yeshua (save), hatza’ah (bring out) – to freedom (chuf’sha) from the pangs of captivity.

The Tehillim further testify of this truth, that the Almighty hears the cries (za’akah) of His afflicted:

“For he shall deliver the evyon (needy) when he crieth (za’akah); the oni (poor, afflicted) also, and him that hath no ozer (helper). He shall pity the weak and evyon (needy), and yoshi’a (he shall save) the nefashot of the evyonim (needy). He shall be the Go’el Redeemer of their nefesh from deceit and chamas; and precious shall their dahm be in his sight.” ‭‭Tehillim‬ ‭72‬:‭12‬-‭14‬ ‭TOJB2011‬‬

In conclusion, the next time when you or your people are in the throes of distress, remember how the Israelites cried out (za’aku) before Elohim with all their emotions. Or Whether it be extreme joy or pain, let the example of our ancestors guide you in prayer by stirring up the spirit of your soul with the ancient practice of pouring out your sincere heartfelt emotion before the One who hears sincere prayers of the afflicted and saves – YHWH יהוה אלוהי השמיים.

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PARSHAT CHAYEI SARAH: Rivkah’s Water Test – Seeking Eshet Chayil (a Proverbs 31 Woman)

“O YHWH, Elohai of my master, Abraham,” he prayed. “Please give me success today, and show unfailing love to my master, Abraham. See, I am standing here beside this spring, and the young women of the town are coming out to draw water. This is my request. I will ask one of them, ‘Please give me a drink from your jug.’ If she says, ‘Yes, have a drink, and I will water your camels, too!’—let her be the one you have selected as Isaac’s wife. This is how I will know that you have shown unfailing love to my master.”

‭‭Genesis‬ ‭24‬:‭12‬-‭14‬ ‭NLT‬‬

Eliezer had a very important task – to find a wife suitable for his master Abraham‘s son, Yitzchak. Now Abraham was not an ordinary man but was an anointed servant of Elohim whose seed was called to be a great priestly nation of El Elyon. This promise of nationhood was dependent upon several elements, one of which was strong families. So, finding a suitable wife for Yitzchak was of utmost importance.

What virtues was Eliezer seeking in a potential bride for Yitzchak? His water test shows us he was looking for a woman who had the virtues of an Eshet Chayil (a virtuous woman) [haritzute (diligence) and nedivute (generousity)]

Harutzah

An Eshet Chayil (described in Pr. 31) is harutzah – hardworking, diligent and industrious.

She selects wool and flax
    and works with eager hands.
¹⁴She is like the merchant ships,
    bringing her food from afar.
¹⁵She gets up while it is still night;
    she provides food for her family
    and portions for her female servants.
¹⁶She considers a field and buys it;
    out of her earnings she plants a vineyard.
¹⁷She sets about her work vigorously;
    her arms are strong for her tasks.
¹⁸She sees that her trading is profitable,
    and her lamp does not go out at night.
¹⁹In her hand she holds the distaff
    and grasps the spindle with her fingers.

Because the responsibility of caring for her family is upon her shoulders (along with her husband), she can’t afford to be lazy or idle. Rather, she burns the midnight oil – rises early and stays up late to plant, sew, knit, weave fabric, prepare products to buy and sell… whatever it takes to provide food and clothing for her loved ones.

“She seeks wool and flax, and works with willing hands. She is like the ships of the merchant; she brings her food from afar. She rises while it is yet night and provides food for her household and portions for her maidens.

She considers a field and buys it; with the fruit of her hands she plants a vineyard. She dresses herself[e] with strength and makes her arms strong. She perceives that her merchandise is profitable. Her lamp does not go out at night.

She puts her hands to the distaff, and her hands hold the spindle. She makes linen garments and sells them; she delivers sashes to the merchant.”

Pr. 31.10-19, 24

Although Rivkah was a single woman, Eliezer would have been looking for qualities of an isha harutzah like the proverbs 31 woman.

In the water test, Eliezer says: ‘Let her say: ‘Yes, have a drink, and I will water your camels, too!’ What was his objective? What character traits was he looking for?

It would be easy for a young lady to give a sip of water from her jug to a thirsty stranger if she’d already filled it, but for a woman to volunteer herself to take many more trips down to the spring to give water to his camels… Well, that would mean this woman was cut from a different cloth, demonstrating harituze (dilligence), nedivute, and more.

Camels drink a lot of water, so it would take a lot of energy, strength and sheer will power to go back and forth to the spring, lifting and hauling water jugs for his camels. Yet, this was exactly what she did. Hands down, Rivkah was harutzah like the eshet chayil we read about in Proverbs 31 (not atzlanite or lazy).

Nedivah

An eshet chayil is nedivah – a generous woman with a big heart who gives willingly and freely to the members of her household including servants and the poor and destitute of her community.

‘She rises while it is yet night and provides food for her household and portions for her maidens.’ Pr. 31.15

‘She opens her hand to the poor and reaches out her hands to the needy.’ Pr. 31.20

‘She is not afraid of snow for her household, for all her household are clothed in scarlet.’

The virtuous woman works willingly with her hands, showing nedivute. That means she has a mindset to give and she gives freely – not only to her family but also to her servants and the poor and needy.

The water test allowed Eliazar to see this part of Rivkah’s nature as well. She was not just hard-working (haritzah) but she was also kind and generous (nedivah) because she gave willingly spontaneously and freely to both Eliezer, a complete stranger, and to his camels who were also thirsty and in need.

She went further to extend an invitation for them to take lodging at her father‘s estate, extending even more acts of kindness. This shows that Rivkah’s generosity came from a place of compassion, mercy, and concern for the stranger and for animals who were in need.

Yirat Elohim

“Charm is deceitful, and beauty is vain, but a woman who fears YHWH (yirat ha Shem) is to be praised.” (Pr. 31.30)

All in all, an Eshet Chayil has yirat Elohim, which means to fear or revere of the Most High. When you fear the Almighty, you keep His commands and His commands are to love the Creator with all your heart and love your neighbor as thyself. So, a virtuous woman – like Rivkah and in Prov. 31 – works hard and gives generously to those in need, not because she is motivated by money, power or selfish gain, but rather she does acts of kindness out of sincere love and concern for her family and the people of her community.

In sum, Rivkah wore the crown of the virtuous woman (eshet chayil) royally, which made her the perfect match for Yitzchak and sealed her place as one of the great matriarchs of the nation of Israel.

These historical stories are not just to share historical facts with us but to inspire and guide our daily walk in Elohim.

Reflection: Am I an ‘eshet chayil’ woman (or an ‘ish chayil’ man for brothers)? How can I become more perfect in my walk with Elohim? Prayer: Pray for more of these powerful spiritual attributes and Yah to strengthen and guide you.

One Love and Blessings! Makedah

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Parshat Noach: A Unified Language – the Key to Nation Building

In parahat Noach, chapter 11 we learn about the importance of having a common language.

There was a time when mankind spoke one language on the earth, many believe it was called Akkadian (from ahchad meaning unity). They spoke this language in the area of Mesopotamia where the people built the Tower of Babel under Nimrod’s direction.

The story of the Tower of Babel teaches us that Having a common Language (safah) (along with being in one common location) is the key to building a great nation.

This common language allowed the people to share ideas and develop a common goal and purpose.

“And the kol HaAretz was of one language and of devarim achadim (common purpose).”

Once they established a unified purpose, their language also allowed them to carry it out and actually build something.

“And they said one to another, Come, let us make brick, and bake them thoroughl… And they had brick for even (stone), and bitumen had they for mortar.”

Imagine trying to build something with workers who don’t speak your language? It would be nearly impossible without a translator to bring understanding.

Unfortunately, they decided to use their creative ability for something negative – to rival the Creator Himself.

“And they said, Come, let us build us an Ir and a Migdal, whose rosh (top) may reach unto Shomayim; and let us make us a shem, otherwise we shall be scattered abroad upon the face of kol HaAretz.

Their tower was designed to cross serious boundaries – the boundary between heaven and earth, which had been separated since the beginning of Creation. This was a direct rebellion against the will of Elohim, Boreh ha Olam.

When Elohim saw the rebellion, He cited their common language as the key to their power.

“And Hashem said, See, the Am is echad and they have all one language; and this they begin to do; and now nothing will be impossible for them, which they have proposed to do.” ‭‭Bereshit 11‬:‭6

It’s crucial to note, Yah says with unity and one language, nothing would be impossible to them – without his divine intervention, of course.

Wow! That’s a lot to take in when we reflect on the power of a unified nation with one language, one land and one purpose.

When The Most High wished to stop the people’s national progress, he simply took away the source of their power – their ability to communicate in one language.

From there they disintegrated into tribes grouped by similar languages and scattered to various parts of the globe in pursuit of their own separate lands and missions.

As a teacher (and student) of modern and biblical Hebrew language, the lessons of Noach 11 strongly resonates with me because I can see the wisdom and beauty of what Elohim has done today to ‘restore a pure language’ the language of Tanakh to the people of Israel today.

As Israel has been gathered from the galute exile after thousands of years, our language was divided. Establishing Hebrew as a common national language has allowed us to developed amazing ideas and build the modern state as it is today, a process of fulfilling biblical prophecies of the regathering – although the bulk of lost tribes from sub saharan Africa have yet to be gathered.

I personally have been able to develop relationships with my brothers and sisters from all over the globe who have returned to the land of promise as well as help secure a future here for my children.

Are you preparing for the regathering by learning both classical and Biblical Hebrew?

If you’d like to know more about learning Hebrew, visit the Hebrew page of my website.

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One love! 1❤️💛💚

Makedah

“Pray for the peace of Jerusalem.” Ps. 122.6

Ki Teitze – Protecting Women and Families

Ki Titzei and Protecting Women

In this week’s parsha Ki Titzei, there is a long list of laws concerning sexual purity, marriage and family. In fact, some of the most taboo topics are discussed: rape, incest, adultery, loss of virginity (pre-marital sex), prostitution (sex trafficking), kidnapping and slavery.

As you read you’ll notice that most of these laws are geared towards protecting women.

How did we get here?

When we go back to the beginning of Elohim’s plan for mankind in the garden, it all started with the beauty of Adam and Hawah (Eve) being created as transcendent beings in harmony and equality both as male and female aspects of the divine:

“When Elohim created man, he made him in the likeness of Elohim. He created them male and female and blessed them. And when they were created, he called them “Adam.”

Yet after Adam and Hawah chose to violate Yah’s commands, their relationship descended into darkness and became one of enmity, hatred and cruelty towards one another – reaping a curse instead of blessing:

“I will put enmity between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.” Gen. 3:15

Adam and Hawah were no longer friends but enemies who inflicted violence upon one another – whether literal or figurative. In this context, the difficult topics of gender based violence can better be understood.

Adam’s cruelty is described here:

“To the woman he said, ‘I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.”

At first, Adam separated from his mother and father to ‘cleave to his wife,’ in a loving and consensual marriage bond. But now, although she desired her mate, he would ‘rule over her.’ Rulership suggests a relationship of cruelty, force and bondage such as with a slave master.

So, there it is, according to scripture, both the nature of Adamic men and women changed after the fall, becoming cruel and violent towards one another.

In particular, Hawah and subsequent generations of Adamic women lost their elevated status and became secondary citizens ‘so to speak’ in many ways, subject to domination and subjugation by men. The writings of Genesis say that this was a punishment for leading Adam in rebellion against Elohim’s laws.

Whether you agree with the explanation of gender inequality or not, we can simply look to world history both ancient and modern to confirm these realities. Although women have gained equal rights in modern western societies, misogyny and discrimination still continues in most countries and manifests in religious, social and business platforms worldwide?

How do we get beyond gender discrimination and oppression? Elohim’s laws in Ki Titzei are a beginning.

Severe penalties were put in place to protect women from rape and subsequent honour killings, prevalent throughout the Middle East and parts of Asia. For instance, in certain parts of India or under extremist Islamic regimes, victims of rape – not the perpetrators – are shockingly killed in what’s called ’honour killings.’ You heard it right, the poor victims and not the attackers are blamed for the crime and executed.

Elohim’s law protects victims of rape by codifying these safeguards into law in Deuteronomy 22:

“25 But if out in the country a man happens to meet a young woman pledged to be married and rapes her, only the man who has done this shall die. 26 Do nothing to the woman; she has committed no sin deserving death. This case is like that of someone who attacks and murders a neighbor, 27 for the man found the young woman out in the country, and though the betrothed woman screamed, there was no one to rescue her.”

Notice how the wording here explains at length that a rape victim is completely innocent and should never be punished for this atrocity? While the attacker, on the other hand, deserves death.

In other places, the law calls for punishment of both men and women – not just women – guilty of adultery (whether officially married or engaged); protection of widows under the levirate laws; forbidding temple prostitution – equally protections for men and women; making kidnapping a capital offense (often connected with sex trafficking); restricting divorce, forbidding incest and general protections for refugees and the poor,

Although the content of Ki Titzei is difficult to stomach at times, if we read it in context of societies that persecute female victims of sexual assault, widows, divorcees, etc., it becomes clear that these laws were created to protect women in a fallen world.

The time and care with which these topics are addressed are an indicator of just how important protecting women and family is to our Heavenly Father and to the building of a strong nation.

May the protection of women and young girls be a principle of righteous leadership, governments, families and communities worldwide. This is righteousness.

Blessings and peace to all! 1❤️💛💚

Torah Study Challenge

Last week’s parshat Shoftim was primarily dedicated to laws concerning conducting fair and just judiciary in Israelite society. However, this week’s parshat Ki Tetze is primarily focused on family matters – the sanctity of marriage and sexual purity, of which protecting women is a central theme.

It makes sense that Elohim brings our attention back to family, for how can you have justice in society if there’s no justice in the most fundamental roots of our society?

Here is a list of the Laws of Family addressed, followed by a study challenge and discussion questions:

Marriage
Fornication (vs. virginity)
Rape/Sexual Violence
Adultery (w/a betrothed or married woman)
Incest
Prostitution
Wives in plural marriage
Marrying an enslaved woman
Re-marriage to the former husband after divorce (forbidden)
Levirate Marriage & Halitzah
Assault on Male genitals
Divorce
Laws of the Entry into the Sanctuary

The time and care with which these topics are addressed are an indicator of just how important protecting women and maintaining a strong healthy family unit is to Elohim and our success.

This week, the challenge is to re-read the parsha with family (English/Hebrew) and use the following questions to spark meaningful discussion about the topics. What are your reflections? Dig deeper: Select a topic you’d like to know more about for independent study and use primary and secondary resources to study that topic. Look up key words in Hebrew. Share what you’ve learned.

CLICK HERE FOR WRJ DISCUSSION QUESTIONS

I pray you enjoy this activity and have a blessed Shabbat!

If you’ve found this resource useful or have suggestions or comments, contact morahmakedah@gmail.com.

For info on Tehillim, Torah or Hebrew studies, visit http://www.queenmakedah.com/hebrew-classes.
To find out about music, touring, booking, interviews or blog, visit www.queenmakedah.com.
To support the work, become a patron or donate visit www.queenmakedah.com/donate.

Shabbat Shalom & May Yah Bless! Morah Makedah

p.s. Below are some other links that you may find useful.

TORAH READING & COMMENTARY QUICK LINKS:

Traditional:

CHABAD – https://www.chabad.org/parshah/default_cdo/jewish/Torah-Portion.htm
AISH – https://aish.com/weekly-torah-portion/
SACKS – https://rabbisacks.org/covenant-conversation/
TORAH.ORG – https://torah.org/parsha-index/
KABBALAH – https://www.kabbalah.com/en/pages/portion-of-the-week/

TOPICAL STUDIES WEBSITES – QUICK LINKS

JEWISH ENCYCLOPEDIA – https://www.jewishencyclopedia.com/
WIKIPEDIA – https://www.wikipedia.org/

WORD & TOPICAL STUDY:

BLUE LETTER BIBLE – https://www.blueletterbible.org/

(Other) SHABBAT TABLE TALK DISCUSSION QUESTIONS

https://tanach.org/arch.htm

https://teletefila.com/parsha-questions.html

Writing the Torah – Parshat Shoftim

In last week’s parshat Shoftim, we read about the duties of a king:

‘And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.’ V. 18

וְהָיָה כְשִׁבְתּוֹ, עַל כִּסֵּא מַמְלַכְתּוֹ–וְכָתַב לוֹ אֶת-מִשְׁנֵה הַתּוֹרָה הַזֹּאת, עַל-סֵפֶר, מִלִּפְנֵי, הַכֹּהֲנִים הַלְוִיִּם.

Why did Elohim require the king to write the Torah? He could have just left it at the mitzvah to read the Torah (v.19), i.e. get a copy from the priest and study it. Instead, He instructs the king to write (catav) it for himself (under the priest’s supervision) and then read (karah) it daily.

We know that every word which proceedeth out of the mouth of YHWH is with purpose and meaning.

So, could it be that YHWH is revealing an important key to learning and memorizing Torah and learning in general?

According to academic research, writing down information stimulates multiple learning centers in the brain and helps us to:

Memorize – Handwriting helps us to intentionally commit information to memory, often through repetition and deliberate effort. Memorization is similar to filling a mental library with flashcards that can be accessed when needed.1

Retain – Writing information by hand helps us retrieve information over time. Retention is a specific aspect of memory, which is the overall process of storing and retaining information.2

Understand – ‘Handwriting requires active engagement with incoming information, leading to better retention and understanding of the concepts.3

(See sources in footnotes below).

As a both a singer-songwriter and a teacher, I couldn’t help but see this aspect of the parsha through an educational lens.

When we understand the science of learning, we can clearly see the wisdom in Elohim having the king write the Torah and then read it daily. He is in effect giving rulers (and us) a key to committing Torah to memory – especially with the combined effort of writing and reading it daily.

With the obvious end being, to not just know the Torah but to do it – also called the ‘fear of’ or ‘yiraht ha Shem. This is a ruler who would rule with justice and righteous judgement (tzedek and mishpat) thereby blessed and sustained by Elohim,

How can these principles guide our studies?

Although we are not kings and queens on literal thrones, we are leaders of families, organizations, communities and the world.

So, the practice given to the king of writing Torah or parts of Torah along with daily study, will help us too memorize, retain, know the chukim and edute so that we can keep and do it.

Food for thought. I’d love to hear from you.

If you are interested in Hebrew language or Torah studies with me, visit http://www.queenmakedah.com/hebrew-classes.

Shalom!

Peace and Blessings, Makedah

Queen Makedah's Blog

Primary Menu

Category: Torah by Topic

Parshat Vayeira: Connecting with your Emotions, Crying Out in Prayer (Word Study ‘za’akah)

PARSHAT CHAYEI SARAH: Rivkah’s Water Test – Seeking Eshet Chayil (a Proverbs 31 Woman)

Parshat Noach: A Unified Language – the Key to Nation Building

Ki Teitze – Protecting Women and Families

Writing the Torah – Parshat Shoftim

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