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mercytruth
Guest
Your responses to Deut.30, Ezek 37, & Ezek. 36 are very satisfactory. I really do appreciate your patience.I actually debated that issue with myself before posting before. I never know how much detail to post and how much to hold off on. I don’t want to be too boring, but want to give the info that you want.
Preface: The Hebrew word לשוב; “lashuv”, has multiple meanings. Among them are to repent as well as to physically return (similar concepts, since repenting is to return to G-d). The word תשובה;“Teshuva” is, among other things, the act of repentance or return.
In any case, the way Rabbi Abraham Isaac Kook explained it is like this:
***"Among the nations where the Lord your God has banished you, you will reflect on the situation. Then you will return up to the Lord your God… He will gather you from among the nations… and bring you to the land that your ancestors possessed.
“God will remove the barriers from your hearts… and you will repent and obey God, keeping all of His commandments… For you will return to the Lord your God with all your heart and soul.”*** (Deut. 30:1-10)
Twice, the verse states that “you will return to God.” Is there a purpose to this repetition? A careful reading reveals a slight discrepancy between the two phrases.
After reflection in the exile, the Jewish people will return to the land of their fathers. Here the text says, “you will return up to God,” using the Hebrew word עד; “ad”.
After returning to the Land of Israel and God removes the barriers of their hearts, they will learn to fully love God and keep His commandments. This time the Torah says, “you will return to God,” using the preposition אל; “el”.
How are these two types of national return different? What is the difference between ad and el?
The first teshuvah is the physical return to their homeland, to their language, and to their national essence. This is returning “up to God” — approaching, but not fully attaining. Thus the Torah uses the preposition ad, indicating a state of ‘up to, but not included in the category’. This is a genuine yet incomplete repentance, obscured by many veils.
After this initial return, the Jewish people will merit divine assistance that “will remove the barriers from your hearts.” This will enable the people to achieve the second stage of return, a full, complete teshuvah, all the way “to God.” This is an all-embracing return to God “with all your heart and soul.”
I hope that’s sufficient.
In light of what we are seeing with our own eyes and what has happened in the past few generations, I personally think that it makes more sense to see it in the Auschwitz to Israel terms that I mentioned earlier.
My point of citing this is that G-d isn’t returning us to the land of Israel because we deserve it, but rather for His own glory.
I think that what is happening with the Jews; the return to Israel and re-establishment of the state, has presented the Church with a dilemma, and please correct me if I’m wrong.
We have a theological explanation of it, but the Church doesn’t seem to relate to it in those terms.
That do you think?
I definitely think the establishment of the State of Israel does pose a theological dilemna for the Roman Catholic and the Orthodox Churches.
They are not a thelological dilemna for myself. The last thing that the disciples asked Jesus before he ascended in the Shekinah glory cloud was, 'will you at this time restore Israel to the kingdom?" His response was not of denial, but one where he said, 'the time is for the Father in heaven to know".
Do you think that when Messiah comes, creation will be restored as spoken of by the prophet Isaiah?
Thank you, and shalom
micah