Tag Archive | Tishrei

Fox Byte 5775 #32-33: Behar (On the Mount); Bechukotai (In My Statutes)

אַחֲרֵי מוֹת / קְדֹשִׁים

The search of the “Interstellar Other” in film.  Clockwise from top left:  A mysterious monolith enlightens pre-human primates in 2001:  A Space Odyssey (“Arthur C. Clarke's 3001 to become SyFy miniseries “, Wired.Co.UK, November 4, 2014); arrival of the alien spaceship in Close Encounters of the Third Kind (“Close Encounters of the Third Kind (1977)”, Steven Spielberg Movies, December 18, 2009); crop circles indicate alien activity in Signs (“Signs Movie Review”, MediaCircus.net, 2002); the end of the world according to Knowing (“Movie Review – Knowing”, Firefox.net, March 19, 2009).

The “Interstellar Other” in film.  Clockwise from top left: A mysterious monolith enlightens primates in 2001: A Space Odyssey (“Arthur C. Clarke’s 3001 to become SyFy miniseries“, Wired.Co.UK, November 4, 2014); arrival of the alien spaceship in Close Encounters of the Third Kind (“Close Encounters of the Third Kind (1977)”, Steven Spielberg Movies, December 18, 2009); crop circles indicate alien activity in Signs (Signs Movie Review”, Media Circus, 2002); the end of the world according to Knowing (“Movie Review – Knowing, Firefox News, March 19, 2009).

What is this fascination with the possibility of life beyond this planet?  Are we so insecure in our human existence that we cannot bear the thought of dwelling on the only inhabited territory in the entire universe?  Or is it, perhaps, a deep-seated sense of being incomplete in ourselves?  Whatever the reason, since the dawn of human existence we have sought for something, or Someone, beyond ourselves who shares our experience of sentience and can explain it to us.

For over a century the search for the Interstellar Other has found expression in science fiction.  Novelists like H.G. Wells, Isaac Asimov, Robert Heinlein, and Arthur C. Clarke have made their marks on several generations of impressionable youth, yet the massive explosion of science fiction onto popular consciousness came not with books, but with movies.  Clarke’s collaboration with Stanley Kubrick in the 1968 film 2001:  A Space Odyssey took science fiction movies to a new level.  It combined world-class writing with world-class filmmaking to proclaim to audiences that we are not alone, but in so doing left more questions than answers.  Ten years later, Steven Spielberg sought to answer some of those questions in Close Encounters of the Third Kind, proposing that the Interstellar Others have been visiting earth for a long, long time, and asserting that humanity had reached a point where these advanced beings could take us into their confidence and educate us further.  Movies produced over the next generation investigated different aspects of this question.  Some, like M. Night Shyamalan’s 2002 thriller, Signs, explored the dark possibility that alien visitors are not friendly.  Signs clings to the hope that humanity can defend itself from alien intruders, and that the hostile encounter restores a sense of purpose we did not know we had lost.  And then there is Knowing, a 2009 drama in which Dr John Koestler, played by Nicholas Cage, embarks on a search for the meaning behind clues predicting one global disaster after another.  He learns at last that he can do nothing about the disasters; they themselves are clues all-knowing alien watchers have tracked through time to warn humanity about the imminent destruction of our planet in a massive solar flare.  The aliens have no intention of letting the human race pass into extinction.  Their clues guide people like Koestler in gathering children so the aliens can take them to a place of safety where humanity can begin again.

A recurring motif in these science fiction films is the search for meaning behind the evidence of alien presence.  In 2001 the evidence is a mysterious monolith, and in Close Encounters it is the connection of unexplainable phenomena across the globe.  In Signs it is the appearance of crop circles, and in Knowing it is the incomprehensible code of numbers and letters scratched by a child and left in a time capsule.  The story tellers would have us believe that the answers to human existence are all there if we can only decipher the patterns.

The science fiction story tellers are correct in that an Interstellar Other has left patterns for us to decipher.  What they have missed is that the Interstellar Other is the Holy One of Israel.  His clues are in Torah, and His answers are in the rest of Scripture.

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Trumpets For All Israelites: Why the High Holy Days Are More than Just “Jewish” Feasts

Blowing the Shofar is the central observance of the Feast of Trumpets (Yom Teruah) is the "Jewish New Year" (Rosh HaShanah).  (Blowing the Shofar - The Nahmias Cipher Report.)

Blowing the Shofar is the central observance of the Feast of Trumpets (Yom Teruah) is the “Jewish New Year” (Rosh HaShanah). (Blowing the Shofar – The Nahmias Cipher Report.)

The “Jewish” High Holy Days begin at sundown on September 24, 2014[1], with Yom Teruah, the Feast of Trumpets.  It is also called Rosh HaShanah, the Head of the Year.  Many people call it the “Jewish New Year”.  But what exactly is this festive day?  And should Christians even care about this “Jewish” holiday?

According to Hebrew understanding, Yom Teruah is the day God completed His work of creation by making human beings, the crowning achievement of His work.  In the agricultural cycle of the Ancient Near East, where the Bible was written, this day points toward completion of the growing season when the long-expected “latter rains” come.  It is the completion of the civil year, a tradition even the United States government has adopted.  These are all good reasons for God to command His people to set this day apart by blowing trumpets and observing a special Sabbath day of rest.

Yet there are some confusing things about Yom Teruah.  This “Head of the Year” happens on the first day of the seventh month in the Hebrew calendar.  One would expect that the New Year would be in the first month, but God Himself directed that the first month would be in the spring (Exodus 12:1-2).  That month, called Nisan or Abib in Hebrew, is the month of three great feasts of the Lord:  Passover, Unleavened Bread, and Firstfruits.  In that time long ago God delivered His people Israel from bondage in Egypt.  Yet the First Month is not the same as the Head of the Year in the Seventh Month, Tishrei.  Both months have prophetic significance according to God’s plan for the redemption and restoration of His creation.  Through the Feasts celebrated in these months the Lord tells a prophetic story.  In the First Month He redeems and delivers His people, and in the Seventh He restores them.  One might say He is pressing the reset button to get things back to the way they were before sin caused all this trouble.  But why is this “Jewish” feast of Yom Teruah, or any of these “Jewish” feasts, important to Christians?

The answer to that is quite simple:  These are not Jewish feasts.

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Demystifying the Calendar

Moon Phases

Phases of the Moon

One of the greatest successes of the enemy of our souls has been separating God’s people from His calendar.  Why is this important?  Because satan knows that the telling of time is integral to God’s everlasting covenant with His people.  Here’s what the scripture says:

Thus says the Lord, Who gives the sun for a light by day, the ordinances of the moon and the stars for a light by night, Who disturbs the sea, and its waves roar (The Lord of hosts is His name):  “If those ordinances depart from before Me, says the Lord, then the seed of Israel shall also cease from being a nation before Me forever.”  Thus says the Lord:  “If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, says the Lord.  (Jeremiah 31:35-37 NKJV, emphasis added) Please click here to continue reading

Silent Night in September

At some point in my youth I grew curious about why we Christians celebrate Christmas in December.  When I asked my elders where to find Christmas in the Bible, they pointed me to Luke 2 and Matthew 2.  Although those famous passages explained the details of Jesus’ birth, neither they nor anyone I asked could explain how those accounts got translated into the festivities of December 25.  The best answer I got was something like this, “We really don’t know when Jesus was born.  It probably wasn’t in the winter, but since we don’t really know, December 25 is as good a day as any.”

That answer never satisfied my curiosity as a child, and it should not satisfy any serious believer in Jesus, especially when we consider the high quality of Luke’s gospel.  Dr. Luke was a meticulous scholar who recorded great detail both in his gospel and in the book of Acts.  His accounts, such as those in the first two chapters of his gospel, included evidence he had acquired from people who witnessed the events.  In particular, he must have talked with Mary the mother of Jesus to understand her thoughts and words.  How is it possible, that she would forget when her Son was born, or that Luke would not tell us that detail?  It truth, it is not possible to overlook such an important detail, and in fact Luke did tell us.  All we need to understand the answer is a little Bible knowledge, not only of the scriptures, but of the Hebraic context in which they were written.  Most of what we need is in Luke 1, with a little help from I Chronicles 24.  We begin with the story of a priest in the Temple at Jerusalem: Please click here to continue reading

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