By Joseph Shulam.
As you have seen, every week, I write this prayer list. The prayer list has two parts. The first part is a teaching based on the Torah portion being read in synagogues worldwide. The Torah is divided into books, the books into reading portions, and later into chapters. Jews have been reading these portions according to the calendars since the days of Ezra and Nehemiah. The Torah was read every Shabbat, as we see already in the New Testament, and even the non-Jews in the Body of Christ were commanded to go to the synagogues, even in the diaspora, as found in Acts 15. This would have been the only opportunity for the new disciples of Yeshua from among the non-Jewish community to hear the word of God on the Sabbath in the Synagogues.
The division of the Bible into chapters is attributed to Stephen Langton, an English Archbishop of Canterbury, around 1227. Most translations of the Bible later adopted this division into chapters, making it easier to reference specific passages.
The division of the Torah into weekly reading portions (parashot) dates back to ancient times, and we already see it in the New Testament in several contexts; soon after, the synagogues added a complimentary section from the prophets. We see these two pairs of readings from the Torah and from the prophet in the New Testament in the book of Acts when Paul was traveling in Asia Minor (Greece and Turkey). The Apostle Paul traveled in these regions and throughout Israel and went to synagogues on every Sabbath. He was most often asked to come and read and teach from the Torah portions.
The current system of dividing the Torah into 54 portions for reading throughout the year was established and standardized between the 4th and 6th centuries CE. The readings assigned to specific weeks are often figured out by the season and various historical events that happened in these seasons. This tradition gives a structured way for Jewish communities to engage with the Torah during the Sabbath and throughout the year in every place worldwide.
On this Shabbat, the readings are going to be from a portion named “Sh’mini” from Leviticus 9:1-11:47, and from the prophets, the reading will be from 2 Samuel 6:1-7:17. From the New Testament, we will read from Matthew 3:11-17.
The name of this Torah reading in Hebrew is Sh’mini = in English, which means “the eighth day.” All the readings from the Torah from the book of 2 Samuel and the book of Matthew have in common the importance of the order, protection, and respect of God’s holiness inside the community of the sanctified to serve God in the Tabernacle and later in the temple in Jerusalem.
This topic is significant, especially in our times and days. In most churches and messianic congregations, the attitude of the public and sometimes in the leadership is very casual, relaxed, and informal. There is no dress code. People can dress like they go to the beach after the worship service. Yes, I am exaggerating to make the point. Growing up in Jerusalem, I had only two sets of clothing as a child: every day, going to school, and Sabbath and Holiday sets of clothing. The same was true for all the families and kids in the neighborhood. I can say that among the leadership of Netivyah, people come dressed even in the summers with respect, clean, and properly for an honorable presence both for the Lord and the Spirit and for the people sitting next to you in the synagogue. I have not visited many congregations in Israel on the Sabbath Day. Still, I hope they have the same respectful attitude in the services, both in the dress code and in bringing the attitude of “knowing in front of whom we stand to worship.”
The story of Uzzah in 2 Samuel 6:1-7 is a powerful reminder of the sacredness of God’s presence and the importance of adhering to His commands. To understand this story and apply its principles to the 21st century, let’s break it down and explore the broader implications.
King David made Jerusalem the capital of Israel and his kingdom. He built himself a palace above the main water source of Jerusalem, the Gihon water spring that provided the water for the city of Jerusalem. David was not satisfied with Jerusalem as a royal city. He wanted to bring God’s presence into Jerusalem and not have God dwell in a tent created by Aaron and Moses in the wilderness. David wanted to unite the political and the sacred. To have these two forces work together under God’s presence and holiness. For this reason, he wanted to bring the Ark of the Covenant to Jerusalem. David wanted to build a permanent building in Jerusalem like all the royal capitals in Egypt, Assyria, and Babylon.
King David brought the Ark of the Covenant to Jerusalem, a significant event meant to establish God’s presence among the people. The Ark of the Covenant had to be carried by oxen and humans. The Ark was placed during the period of the judges in Kiryat Yearim (today, this area is the Arab village named Abu-Gosh). In the time of the judges, King Saul and King David, on top of that hill was a very big pagan temple, and the Ark was placed there from the time of the judges in the house of Oved Edom. As David, the Levites, priests, and the public were rejoicing, dancing, celebrating, and going up the hill, the Ark was not so stable. Uzzah, one of the levitical servants, was afraid that the Ark was not stable and might fall and wanted to help by touching and stabilizing the Ark lest it fall off the cart. As they traveled with the Ark, he placed his hands on the Ark and was struck dead. Fearing the oxen would stumble, Uzzah reached out his hand to steady it, and in doing so, Uzzah was struck dead by God.
This incident highlights several key themes:
1. The Holiness of God: The Ark symbolized God’s presence and was to be treated with utmost reverence. Uzzah’s action, though seemingly well-intentioned, showed a misunderstanding of the sacredness associated with the Ark.
2. Proper Worship and Obedience: According to the law, the Ark was to be carried by Levites using poles, not placed on a cart. Uzzah’s response suggests a lack of adherence to God’s established order and instructions, which had been given for the safety and holiness surrounding the Ark.
3. Consequences of Irreverence: The story illustrates the seriousness of irreverence in worship and how actions that seem harmless can have grave repercussions on God’s holiness.
Application for Today
In applying the principles from this story to the 21st century, we can derive several insights:
1. Respect for the Sacred: In our lives and synagogues, our only sacred thing is our Torah Scrolls. We take the Torah from the cabinet every Shabbat and most holidays, and I can see that there is a sincere respect and an air of holiness that both adults and children display when the Torah is brought out and paraded before the people. Like almost all synagogues in Jerusalem, our place has the attitude of the sacred (be it religious beliefs, rituals, or the moral principles we uphold). There is always room for improvement, but we don’t treat the Torah scroll cavalierly. Uzzah’s incident reminds us that there is a need for respect and reverence, whether approaching God in prayer or engaging in spiritual practices. It calls us to examine how we approach sacred matters today, ensuring that we do so with honor and reverence.
2. Adherence to Guiding Principles from the Torah readings: Just as God had set up a way for the Ark to be transported in the wilderness with specific Levites from specific families to perform jobs in the Tabernacle and even the order of who is going to carry what part of the Tabernacle – the same ought to be ordered and practiced in our congregations. The leadership has to come from the members, and each should know what his task and job will be faithfully carried out. We are called to observe the guiding principles of our faith. We should avoid participating in the different “fashions” that people follow and invent to be up to date with today’s culture. This could translate into living according to the teachings of our faith traditions, whether they be ethics, morals, or community practices. Straying from these may lead us away from the intended relationship with God.
Above all, we ought to know that we are in the eyes of our neighboring community. I must add something about our dear brother Daniel Stern here. In the early weeks of the war in Gaza, Yuda was in Gaza, and I was in the USA and Brazil, and an orthodox Jewish kindergarten had no bomb shelter (or, for some reason, they could not use their building). Daniel offered the kindergarten the opportunity to use our building and then offered hospitality. I was so pleased with Daniel’s wisdom and kindness. Our neighborhood is partly orthodox and hostile, and objected to the city granting us a building license. Since then, Netivyah has built fair and peaceful relationships with much of the neighborhood and the local head Orthodox Rabbi.
We must understand the Weight of Responsibility of being a community of Yeshua disciples in Jerusalem’s center. We are commanded to do good to all men but first to the house of faith. We appreciate the place and position the Lord has put us in and given us unique opportunities to do good. The Hamotzi program is also one of these special opportunities to serve all Jerusalem communities. We have Orthodox Jews and Arabs, immigrants from Ethiopia and Russia, people from all races and colors who work and serve, and also those who receive the blessings of food from all the rainbow of Israel’s society.
King David meant well to bring the Ark of the Covenant to Jerusalem, and the tragedy of Uzzah is sad. Still, it teaches us to train, educate, and prepare our people for the service of the Lord: Those in leadership positions—like David—carry responsibility toward their communities and their relationship with God, a call for leaders today (in various contexts—spiritual, political, or familial) to fully understand the implications of their actions and decisions, ensuring they embody principles of integrity, accountability, and holiness.
We must Navigate Fear and Faith together: Uzzah’s fear that the Ark might fall can resonate with our modern concerns—fear often leads us to act in ways that may not align with faith. In the face of uncertainty or the fear of loss, this story encourages us to trust God’s providence rather than rely solely on our understanding and actions.
Community and collective worship are necessary, and our congregation is given attention to do things right. Still, we must not lose the side of the spirit of God and the place of the Spirit of God in our worship, reading and teaching. Pray that that same spiritual element can be something that will leave our children and youth with the feeling and sense of the transcendent and not just a place that strange kind of kindergarten. I don’t know how it is done because I have not spent much time with the young ones. But, I pray that in the near future, we will have a paradigm shift and shift some of our emphasis to children and young people.
As believers today, we’re called to collectively engage in worship and spiritual practices, fostering an environment where reverence is shared among the community, but not only reverence, joy, fraternity, and care. I confess that much of what I have written here is actually for me to refocus and remember. Remember the old and sick and young and needy and, above all, know that God’s Spirit and Holiness are pervasive through the people and the place and promote’ accountability of the holy and sacred of our practices.
Uzzah’s case serves as a timeless reminder of the importance of understanding God’s holiness, adhering to principles of worship, and recognizing our responsibilities as leadership.