FAQ -
Frequently Asked Questions
- Why do we meet on Saturday?
- What is the “SHEMA”?
- Why are certain prayers spoken corporately at Beit Tefillah?
- Why do we avoid using the terms “Old Testament” and “New Testament”?
- How do we know what part of the Torah to read each week?
- Why do we parade the Torah Scroll around and why do people touch it as it passes?
Q: Why do we meet on Saturday?
A: Saturday, or Sabbath (Hebrew: Shabbat), is the day of
gathering set down as the eternal instruction (Torah) of G-d. The Sabbath is a
sign of the covenant He established with the nation of Israel (Gen 2:1–2; Exod
20:8–11; 31:12–17; 35:1–3) but includes those non-Jews who attach themselves to
Israel (Isaiah 56). As we observe/sanctify the Sabbath we remind ourselves that
we must rest in G-d through Yeshua’s atoning work on our behalf. The Sabbath
also foreshadows the eternal rest we will one day enjoy in the world to come.
The Sabbath begins Friday evening at sunset, and the Sabbath concludes at the sunset on Saturday evening. Within the Jewish tradition there is a meal to mark the beginning of the Sabbath (Erev Shabbat), and a ceremony called Havdalah (Hebrew meaning “separation”), that marks the conclusion of the Sabbath. A recommended book that brings out both the beauty and depth of the Sabbath is The Sabbath, by Abraham Joshua Heschel. The Sabbath is like a diamond; its every turn reveals a new prism of light to be explored.
The Sabbath begins Friday evening at sunset, and the Sabbath concludes at the sunset on Saturday evening. Within the Jewish tradition there is a meal to mark the beginning of the Sabbath (Erev Shabbat), and a ceremony called Havdalah (Hebrew meaning “separation”), that marks the conclusion of the Sabbath. A recommended book that brings out both the beauty and depth of the Sabbath is The Sabbath, by Abraham Joshua Heschel. The Sabbath is like a diamond; its every turn reveals a new prism of light to be explored.
Q: What is the “SHEMA”?
A: The Hebrew word Shema means “listen” or “hear” with the
idea of listening to be obedient. The Shema we recite comes from Deuteronomy
6:4 (and related texts) and is the closest Judaism comes to a confession of
faith. Yeshua, our Messiah spoke the Shema when asked what command was the
greatest (Mark 12:28–30). We stand as we thoughtfully recite the Shema since it
declares our faith in the One G-d of Abraham, Isaac, and Jacob.
Q: Why are certain prayers
spoken corporately at Beit Tefillah?
A: Within the Hebrew Scripture there were two primary types
of prayer—spontaneous and established. While we certainly encourage everyone to
pray as the Holy Spirit directs, we also know that established prayers were
part of the worship within the First Century Synagogue. At Beit Tefillah, we
corporately pray some of the traditional blessings that existed during the
lifetime of Yeshua, our Messiah. Because the Psalms (Hebrew—Tehillim) were
already in use during the lifetime of Yeshua, we have also included them in our
corporate prayers. Since we are commanded to pray for Jerusalem
(Psalm 122), we collectively say a prayer every Sabbath for the nation of Israel.
Q: Why do we avoid using the
terms “Old Testament” and “New Testament”?
A: At Beit Tefillah, we avoid using these terms because they
relate to ideology we believe to be in error. In our minds the word “old” can
mean something worn out, useless, or out of date. The word “new” connotes
something that is fresh and contemporary. We, at Beit Tefillah, believe that
all the Scriptures are G-d’s Word and capable of maturing us in faith (see II
Timothy 3:16). We do not believe that the Apostolic Scripture sets aside,
contradicts, or in any way undermines the truth of the Hebrew Scripture. The
word “testament” is also a problematic word since it fails to convey the
fullness of the Scripture. While the Hebrew and Apostolic Scripture do record
for us the making of covenants, there are many more matters recorded as well. You
will hear us at Beit Tefillah say, Tanakh as a way of referring to all of the
Hebrew Scripture. The word Tanakh is taken from the first letter of the three
divisions of the Hebrew Scripture—the Torah, the Neviim, and the Ketuvim. We
say Hebrew Scripture, for the Old Testament and we say, Apostolic Scripture,
for the New Testament.
Q: How do we know what part of
the Torah to read each week?
A: The Torah (the first five books of Hebrew Scripture) has
been divided so that sections from the Prophets and the Torah are read
together. Around the first century, the Torah was divided into these sections
so that it could be read over a three-year period. Over time, the readings were
made into a one-year cycle, which is what most Jewish synagogues follow today. We,
at Beit Tefillah, follow this one year cycle of readings for teaching and
commentary purposes. Before every quarter, we publish the upcoming readings so
that our members can see in advance what sections we will study.
Q: Why do we parade the Torah
Scroll around and why do people touch it as it passes?
A: It is our tradition at Beit Tefillah to carry the Torah
scroll around the congregation just as it is done in many synagogues around the
world. By standing and touching the scroll as it passes, we show appreciation
for the gracious gift of G-d’s Word. We realize that without His Word we would
never have known Him as He really is.
