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Chapter 3   21a

If there is no wisdom, there is no fear of HaShem;

If there is no fear of HaShem, there is no wisdom.

The purpose of wisdom is repentance and good deeds, so that an individual should not study Torah and/or  Mishnah and then rebel against their father or mother…or anyone greater than they are… as it says, “The beginning of wisdom is the fear of HaShem” (Psalms 110:10)

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Chapter 3   20b

The World to Come

Rav, a sixth-century Sage of the Talmud, would say:

In the World to Come, there is no eating or drinking, no procreation, no business, no jealousy and hatred. Rather, the righteous sit with crowns upon their heads, and feast upon the splendor of the Divine Presence.

In Memory of Dr. Elbert G. Peak

(Avraham ben Chanah Leah)

Memorials may be sent to Biblical Faith Ministries, P.O. Box 2, Abilene, TX 79604

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Chapter 3   20

Everything is given on collateral, and a net is spread over all the living.

Rabbi Eliezer says that if a person, who having reached the stage of transformation from fear of sin where only one mitzvah is lacking, then acts from that one mitzvah which is the love for HaShem, then “Happy is he that he tilts the balance of himself and the whole world to the side of merit.”

In Memory of Dr. Elbert G. Peak

(Avraham ben Chanah Leah)

Memorials may be sent to Biblical Faith Ministries, P.O. Box 2, Abilene, TX 79604

Read the Torah portion with Shmuel at www.parshiyot-parsha.com

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Chapter 3   19

…and everything depends on the majority of good deeds

Up to now, we have only explained how a person comes to the first two levels of conditional love, but we have yet to investigate how a person can come to relate to the Creator according to the two levels of unconditional love. In order to reach clarity on this issue, we must first study the following Talmudic passage:

“The Tanna said, ‘A man should always consider himself as if he is half liable and half meritorious. If he does one mitzvah, he should be happy that he titled the balance to the side of merit. If he does one sin, woe to him that he tilted the balance to the side of liability. As Scripture reads, “One sinner can destroy much” (Eccles. 9:18).’

In Memory of Dr. Elbert G. Peak

(Avraham ben Chanah Leah)

Memorials may be sent to Biblical Faith Ministries, P.O. Box 2, Abilene, TX 79604

Read the Torah portion with Shmuel at www.parshiyot-parsha.com

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Chapter 3   19c

…and everything depends on the majority of good deeds

In Memory of Dr. Elbert G. Peak

(Avraham ben Chanah Leah)

Born Sunday, June 13, 1920 (27 Sivan 5680) Anderson County, Kentucky Entered into Rest 11:50 PM, Sunday, July 25, 2010 (15 Av, 5770, Tu B’Av) Dr. Elbert G. Peak was born to Marion C. Peak and Annie Lee Crask. On June 19, 1940 he married Ida Mae Perry in Lawrenceburg, Kentucky. They moved to Fort Worth Texas where Elbert attended a Bible College, and began a long and productive work among Christians emphasizing the covenant relationship of the Jewish people, the importance of the State of Israel, and the prophetic Scriptures. In 1950 he and his brother started a small Bible magazine in honor of the rebirth of the State of Israel changing the magazine’s name in 1979 to the Prophetic Round-Up and he also founded Biblical Faith Ministries at this time. Through his and his brother’s influence his son, Shmuel ‘Sam’ Peak, returned to Torah Judaism and continues the work of Biblical Faith Ministries teaching Jewish Studies through a number diverse methods.

Memorials may be sent to Biblical Faith Ministries, P.O. Box 2, Abilene, TX 79604

Read the Torah portion with Shmuel at www.parshiyot-parsha.com

Program Link – Contact Biblical Faith

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Chapter 3   19b

The Enigma of Good, Evil and Free Choice.

Free choice is uniquely human. The paradox of free choice is that HaShem Who is the ultimate of goodness, created a situation that allows evil.

HaShem created the world to serve mankind, whom He endowed with free choice. If HaShem intervened to prevent evil, He would undermine two basic principles of creation.

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Chapter 3   19

Everything is seen, yet the freedom of choice is given.

HaShem directs His attention to every action that is performed for His sake. This is a natural consequence of the close bond with HaShem that comes with mankind being the “image of G-d.”

Even though HaShem sees a person about to commit a transgression, he does not prevent the transgression from taking place. The Creator endowed mankind with the freedom to even violate His Will. This places mankind higher than angels, for angels do not have free choice but perform only their assigned task without deviation.

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Chapter 3   18c

“You are children to HaShem.”

The relevant characteristics of a child are:

1) The child is the parent’s.

2) A parent values the child for the child themselves, and not for any utility they may provide.

The people of Yisra’el are called “children” of HaShem because they are His, and because they were created as an end in their own right, and not to serve some other purpose. Indeed, the world itself was created to serve His people and therefore only they are called “children.” That is why His love for Yisra’el is like that of a father towards his own child, and why we can have  complete bond with Him.

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Chapter 3   18b

The Image of G-d–a Deeper Explanation

The “image of G-d,” tzelem Elohim, is a spark that flows from G-d and infuses Divinity into each person. It is an aura, the radiance of life that lights a person’s face. This radiance is the very essence of existing. All existence comes from G-d, and therefore every created thing has it to some degree. In objects, we sense it as a certain intangible beauty, but in man it is so G-dly that it is called tzelem Elohim, for nothing exists as fully as mankind, except for G-d.

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