CFM: June 10-16
Videos, Podcasts, & Weekly Lesson Material
Media | Lesson Extension |
|---|---|
Scripture Central | |
Follow Him | |
Line Upon Line | Alma 5-7 |
Teaching with Power | |
Don't Miss This | |
Book of Mormon Matters with John W Welch and Lynne Hilton Wilson | |
Unshaken | Alma 5-7 |
The Interpreter Foundation | |
Teaching Helps with John Hilton | |
Scripture Gems | |
Come Follow Up | |
The Scriptures Are Real | |
Latter Day Kids | Alma 5-7 |
Scripture Explorers | Alma 5-7 |
Alma 5-7 | |
Talking Scripture | |
Grounded | |
Saving Talents: Devotionals & FHE for Children | |
Our Mothers Knew It | |
Resources and Insights for this Week's Lesson
The Book of Mormon: A Cultural and Religious Dialogue
Leading up to Alma 5, the Nephite society faced significant challenges, both internally and externally, which are detailed in Alma 1-4. Alma the Younger, who underwent a dramatic conversion from rebellion to spiritual leadership, served as both the chief judge and high priest. His dual role proved challenging amid the false teachings and priestcraft introduced by Nehor, whose execution for murder did not erase the divisions he caused. The political turmoil continued with Amlici's rebellion, which sought to overthrow the government and reestablish a monarchy, leading to considerable bloodshed and societal unrest. This conflict culminated in a devastating war against the Amlicites and the Lamanites, leaving the Nephite society to deal with the aftermath of widespread destruction and loss.
The church also faced internal strife, with pride, envy, and contention among its members causing spiritual decline and hindering missionary efforts. Recognizing the urgent need for dedicated spiritual leadership, Alma relinquished his role as chief judge to Nephihah to focus entirely on his duties as high priest. This decision underscored the necessity of addressing the spiritual crises and providing undivided attention to preaching, teaching, and ministering.
Alma’s decision to step down from his civic responsibilities allowed him to confront the profound spiritual decline within Nephite society, where even church members were creating stumbling blocks for themselves and others. This context leads into Alma's powerful addresses in Alma 5-7, where he calls the people to repentance and emphasizes the need for spiritual rebirth and conversion.
A few weeks ago, a link to a powerpoint that outlined the 7 Moedim, or the Divine Appointment of the Lord was included. This outline demonstrated how the ritual feast days of the Israelites pointed to Christ, and how the Nephites faithfully observed these holy days according to the Law of Moses as part of their ritual traditions.
In this week's lesson, will will observe how one of these feast days may have been observed.
When one learn about Jewish Culture and tradition, one can not help but to see aspects of that culture reflected in The Book of Mormon, as this was a community of Israelites who faithfully observed the Law of Moses. Upon careful examination of Alma 5, one can identify several elements that bear a striking resemblance to the Pesach (Passover) Seder being observed, with Alma presiding over the service.
In Hebrew, the word סֶדֶר Seder means "Order," and Alma uses this term several times in his address, referring to it as the Seder סֶדֶר Qadesh קֹדֶשׁ "Holy Order." Specific references to this can be found in Alma 5:44, 49, and 54. This observance is traditionally associated with the recitation of songs, which Alma might even allude to when he specifically refers to the "Song of Redeeming Love" (Alma 5:26). Evidence suggests that this song and the Jewish Seder likely provide the cultural context for Alma 5, as Alma's sermon follows the traditional structured pattern of the Seder's Fifteen Steps that are outlined in the Jewish Haggadah. (These traditional music patterns are reminiscent of the Songs of Moses - in Exodus 15:1, Deut 31, and the 15 Shir HaMaalot -Psalms 120-134.)
We will explore these 15 steps and demonstrate how they are reflected in Alma's sermon, providing us with a deeper understanding of the spiritual and cultural significance of his words. We will also divide these steps into 3 sections that correspond with the Menorah Pattern of the Moedim. The First section corresponds with the time period leading up to the coming of the Messiah, the second section corresponds with the life and ministry of Jesus Christ, and the third corresponds with the Gathering of Israel and the Second Coming.
The Fifteen Steps of the Seder and Their Reflection in Alma's Sermon
A Pesach Haggadah - in this Haggadah, if one clicks on a Hebrew word, a translation for that word will appear in the resource section on the right side, along with a Hebrew concordance that shows other locations where that word is used, this can be a very helpful and enlightening tool!
Preparation for the Coming of the Messiah:
1. Kadesh קֹדֶשׁ (Sanctify)
Theme: Sanctification and readiness to enter into a covenant with God.
"Have ye sufficiently retained in remembrance the captivity of your fathers?"
The word Kadesh, means "Holy," "Sanctified," or "Consecrated." Alma uses this word at the very beginning of his introduction in verse 3,"I, Alma, having been consecrated by my father, Alma, to be a high priest over the church of God, he having power and authority from God...
2. Urchatz וּרְחַץ (Wash)
3. Karpas כַּרְפַּס (Greens)
Theme: Renewal and new beginnings.
"Have you sufficiently retained in remembrance that he has delivered their souls from hell?"
In the article The Hidden Meaning of Karpas, the author explains the symbolic meaning of the term karpas, which is typically translated as "greens" and interpreted as a symbol of life and fresh beginnings. Additionally, the author notes that this word can also be translated as "fine cotton or linen," a translation that can be easily verified in numerous dictionaries. The author outlines the symbolic connection between fine white linens and the idea of being clothed in the robes of the priesthood. They explain that this concept symbolically reflects Joseph's coat of many colors, which Jacob used to indicate his decision to grant Joseph a greater portion of the birthright. This caused jealousy and hostility among the brothers, eventually leading to violence. The brothers stripped Joseph of his coat, dipped it in the blood of a goat to stage his death, and then sold him into slavery and bondage. The symbolic act of dipping the karpas into the salt water reflects the brothers dipping Joseph's coat into the blood. It reminds us of the bitter hardships that occur within families when jealousy and contention grow, ultimately resulting in heartbreak, tears, and, in Joseph's case, bondage and slavery. In Alma 5:4, Alma explains how the Nephites were also brought into bondage by the hands of their brothers, the Lamanites: "They were in captivity, and again the Lord did deliver them out of bondage by the power of his word..."
4. Yachatz (Break, split, divide) - a later word that was likely derived from the biblical chatat חָתַת
Theme: Humility and recognizing dependence on God. True faith and repentance brings about a mighty change/metamorphosis of the heart.
The Hebrew word chatat may reflect the scattering of Israel and the division of families resulting from the bitterness of the earlier karpas. This is the point of the Seder where the matzah is traditionally broken. During the Last Supper, Jesus explained that the bread represented his body. This not only reflects his physical body but, as with the nature of symbolism, it can also represent additional layers; his people, his family, the houses of Israel, etc. During the Seder, the smaller portion of matzah is divided among the participants, while the larger portion, called the "afikoman", (a Greek loan word ἐπὶ κῶμον meaning "that which comes after" or "that which will be explained/set aside for later"), is hidden for the children to find at a later point in the service. Alma described the serious consequences that befell the children of Lehi who fell into transgression, but he also described their deliverance, asking, "Were they destroyed?" and "On what conditions were they saved?" Alma explains that they were saved "according to their faith," and he described "a mighty change wrought in their hearts." In verse 9, Alma reiterates this: "And again I ask, were the bands of death broken, and the chains of hell which encircled them about, were they loosed? I say unto you, Yea..." In 3 Nephi 9:20, the Savior quotes Psalm 34:18, explaining, "And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not." Alma taught the people to look forward to that later day when they would remember all the good and the bad, to be judged before the great tribunal of God. He encourages the congregation to live in such a way that they can, at the last day, demonstrate clean hands and a clean heart, having the image of God engraven upon their countenances.
5. Maggid (Tell, Preach, Declare) from the root ngd נָגַד nâgad
Theme: Recounting Spiritual Heritage and Deliverance.
Alma describes the deliverance of the Nephites from bondage, through the account of Alma the Elder and Abinadi. This mirrors the Moses account found in the Old Testament. He then goes on to preach the importance of this story and why it is important. "For I am called to speak after this manner, according to the holy order (seder) of God" The Maggid traditionally begins with the traditional 4 questions, but these are not limited to only 4 questions, one could ask 10 or 20. Alma asks almost 50! These questions are listed at the bottom of the thread for those who are interested.
The traditional story also includes the telling of the 5 Rabbi's and the 4 Sons. It is likely that Alma uses the story of the 4 sons as a model in a later Passover, when he gives the accounts of his three sons in Alma 36-42 (What we learn from Alma's Sons).
The Life and Ministry of Jesus Christ
Theme: Further Refinement. Baptism of Fire, being "born again" Alma 5:21-24
Exodus 29:4 "And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water."
"Were they not brought to sing the song of redeeming love?" "And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now? ... Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble? That your garments have been cleansed and made white through the blood of Christ, who will come to redeem his people from their sins?
7. Motzi (Bring Forth)
Theme: Blessings over Sustenance. Gratitude
Alma issues a call to "bring forth" one's offerings in 5:35-36, "Yea, come unto me and bring forth works of righteousness... For behold, the time is at hand that whosoever bringeth forth not good fruit, or whosoever doeth not the works of righteousness, the same have cause to wail and mourn."
Theme: Simplicity and Purity of Heart.
In Psalm 127, the focus is on the simplicity and purity of heart necessary for a life built on true faith and reliance on God. This theme is echoed in Alma 5:15 when Alma asks, "Do you exercise faith in the redemption of him who created you?" This question calls for a self-examination of one's faith and reliance on the Creator, emphasizing the need for a sincere and humble heart. During the Last Supper, Christ presented Himself as the Bread of Life, which directly correlates to the feast of unleavened bread in Jewish tradition. Unleavened bread, or matzah, is simple and pure, symbolizing humility and the absence of sin. Alma contrasts this purity with the pride and arrogance of sinners, whom he describes as being "puffed up," likening them to leavened bread. In Alma 5:37-38, Alma warns against this pride: "O ye workers of iniquity; ye that are puffed up (i.e., leavened) in the vain things of the world, ye that have professed to have known the ways of righteousness nevertheless have gone astray, as sheep having no shepherd, notwithstanding a shepherd hath called after you and is still calling after you, but ye will not hearken unto his voice! Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd." This passage underscores the importance of humility and purity of heart, urging believers to reject pride and heed the call of the Good Shepherd, Jesus Christ. Just as unleavened bread is free from puffiness, true disciples must strive to be free from the puffiness of pride and sin, embracing the simplicity and purity that come from finding and following Christ.
9. Maror (Bitter Herbs)
Theme: Growth through Weakness and Adversity: acknowledgment of adversity, bitterness, and trials.
In the Jewish Passover Seder, Maror involves eating bitter herbs to commemorate the bitterness of slavery in Egypt, symbolizing life's trials and hardships. Alma 5:30-31 parallels this step by asking, "Do you look forward with an eye of faith, and view this mortal body raised in immortality... but whosoever bringeth forth evil works, the same becometh a child of the devil... And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death." Alma emphasizes the wages of sin is death and pain, an unfortunate but essential consequence for spiritual growth and development. However, he also encourages us to look ahead, and to have faith, reminding us of a future time when all will be rectified, mirroring Joseph Smith's teachings on adversity, that when when challenges come we might have peace; because we know that our adversity and afflictions are only but a small moment, and if we endure them well, we shall be exalted on high. These concepts were demonstrated in the Garden of Gethsemane, when Jesus Christ bore the world's sins and partook of the dregs of the "bitter cup," (i.e. maror) so that we would not have to suffer these pains and experiences on our own. In Doctrine and Covenants 19:18-20, Jesus speaks of the suffering that he experience, "Which suffering caused myself... to tremble because of pain, and to bleed at every poor, and to suffer in both body and spirit—and would that I might not drink the bitter cup, and shrink— Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men." Christ's suffering not only underscores the ultimate example of enduring and overcoming adversity, but it gives him the unique experience and perspective to understand the personal challenges that each of us face in mortality. This perspective gives us the assurance to know that He understands, He knows what we are going through, and he knows how to succor and carry us when we do not have the strength, knowledge, or perspective to do it on our own. Ether 12:27 highlights the necessity and purpose of adversity: "I give unto men weakness that they may be humble;... my grace is sufficient... for if they humble themselves... then will I make weak things become strong unto them." This teaches that humility and faith can turn weaknesses into strengths, and failure into triumph. This is the message that is reflected in Psalm 128, which celebrates the blessings of revering the Lord despite life's hardships, aligning with Maror's theme of growth, joy, and peace that can be found even through the thick challenges of adversity. In summary, the Maror's symbolism of bitterness and Alma's questions in Alma 5:30-31 both emphasize the importance of overcoming trials with faith. These scriptures connect tus to Jesus Christ, illustrating that through Him, we can endure and grow from our trials, ultimately achieving spiritual maturity and triumph.
10. Korech (Sandwich, being bound, ploughed, pierced, encompassed, to purchase)
Theme: Combining the elements of Hardship and Redemption through the Atonement.
The Korech, or the ritual sandwich, is prepared with roasted lamb, matza, and bitter herbs during the Seder. This step symbolizes the merging of the bitterness of hardship with the hope and redemption found through faith and divine intervention. Biblical Reference: The Atonement & Crucifixion: Christ as the Lamb of God Receiving the Atonement of Jesus Christ The Korech step of the Seder, with its combination of matza, lamb, and bitter herbs, powerfully symbolizes the intertwining of hardship and redemption. The matza represents purity and freedom, while the bitter herbs recall the pain and suffering of bondage. When these are combined with the lamb, it symbolizes the ultimate redemption through Christ's sacrifice. Alma 5 and the Life of Jesus Christ In Alma 5, Alma's sermon reflects the themes of Korech through his call to repentance and acceptance of the atonement of Jesus Christ. Alma emphasizes the importance of faith and the transformative power of His Atonement:
Psalms 22:16: "For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet."
This verse prophetically describes the suffering of Christ during the crucifixion, symbolizing the ultimate sacrifice of the Lamb of God.
The Life of Jesus Christ The crucifixion of Jesus Christ is the ultimate fulfillment of the Korech's symbolism. As the Lamb of God, Christ's sacrifice combines the elements of suffering (bitter herbs) and redemption (lamb). His Atonement invites all to come unto Him, repent, and receive the blessings of eternal life. The Korech step, with its profound symbolism, invites us to reflect on the interplay of hardship and redemption in our own lives. Just as the elements of the Korech are bound together, so too are our experiences of suffering and redemption through Christ's Atonement. Alma's sermon in Alma 5 underscores this message, calling us to repent, accept Christ's sacrifice, and receive the blessings of His Atonement.
Theme: Partaking of the communal and festive meal of the Lord's Feast. The Sacrament
Shulchan Orech is the step in the Seder where participants partake of a festive meal, symbolizing community, unity, and the blessings of God's provision. This step is deeply connected with the communal aspects of worship and the sacred act of sharing a meal, akin to the sacrament in Christian tradition. Biblical Reference: Receiving the Sacrament: The Sacrament and Waiting Upon the Lord: The Shulchan Orech, or the set table, represents the communal and festive meal shared during the Seder. This meal signifies the unity and fellowship among God's people as they partake of the blessings He has provided. In Christian tradition, this is paralleled by the sacrament, where believers partake of bread and water (or wine) in remembrance of Christ's atoning sacrifice. In Alma 5, Alma extends an invitation to partake of the "fruit of the tree of life" and to "eat and drink of the bread and the waters of life freely." This invitation mirrors the sacramental meal, where participants remember Christ's body and blood, offered for the salvation of humankind. Waiting Upon the Lord: Shulchan Orech also represents the concept of waiting upon the Lord, reminiscent of the three days Christ spent in the tomb before His resurrection, and the three days Jonah spent in the belly of the whale. This period of waiting is a time of faith, hope, reflection, preparation, and anticipation of the blessings to come. Setting in Order, Offering Sacrifice: The act of setting the table and preparing the meal also symbolizes setting one's life in order and being ready to offer sacrifices to the Lord, and to receive of his blessings. As President Nelson reminds us, we should seek, expect, [and prepare] for miracles. (The Power of Spiritual Momentum) The Significance of Shulchan Orech in Alma 5: In Alma 5, the concept of Shulchan Orech is reflected in the call to repentance and spiritual renewal. Alma urges the people to come unto Christ, partake of His atonement, and be spiritually nourished. This invitation aligns with the communal and sacred meal of the Seder, where participants reflect on their relationship with God and commit to living righteously. The themes of waiting upon the Lord, setting in order, and offering sacrifice are interwoven with the sacrament, reminding believers of the need for preparation, obedience, and gratitude for Christ's atonement. As modern readers partake of the sacrament, they can reflect on these ancient traditions and their profound spiritual significance, fostering a deeper connection with the Savior and a commitment to living according to His teachings.
Genesis 22:9: "And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order (seder), and bound Isaac his son, and laid him on the altar upon the wood."
This verse highlights the theme of setting things in order and preparing to offer a significant sacrifice with faith. As the father of many nations, Abraham symbolizes our Heavenly Father, and the careful order with which he organized, prepared, and executed the Plan of Salvation, which required the willing sacrifice his only begotten son as an eternal Atonement for the sins of mankind.
Alma 5:34: "Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely;"
Alma invites the people to come unto Christ and partake of the spiritual nourishment He offers, akin to the sacramental meal.
The Resurrection, Gathering of Israel, Second Coming, & Milenium
12. Tzafun (Concealed, Hidden, Soap/detergent)
Theme: Revealing hidden truths, being ritually cleaned and purified. This word appears in the Talmud, and it indicates the cleansing away of blood specifically - Niddah 62b.
Tzafun, a step in the Jewish Passover Seder, carries profound symbolism linked to revealing hidden truths and achieving ritual purity. The term itself, meaning "concealed" or "hidden," highlights the act of uncovering what is not immediately apparent. In Talmudic references, particularly in Niddah 62b, Tzafun signifies the cleansing away of blood, a concept that parallels themes of purification and atonement. In Alma 5, we see this idea reflected in Alma's call for spiritual cleanliness: "Can ye look up to God at that day with a pure heart and clean hands?" (Alma 5:19). He emphasizes the necessity of being purified and having garments "washed white" through the atoning blood of Christ (Alma 5:21-22). This imagery of cleansing and purification is central to understanding the significance of Tzafun. Christians often associate the Resurrection of Jesus Christ with the Jewish feast of Bikkurim, or "Firstfruits." Paul, in 1 Corinthians 15:20, describes Christ as the "firstfruits of them who slept," symbolizing His resurrection as the first instance of triumph over death, promising future resurrection for all believers. This connection underscores the theme of new life and purity emerging from what was once concealed in death. The act of uncovering the afikoman during Tzafun—hidden matzah representing the future redemption—is akin to the revelation of Christ's resurrection. Just as the afikoman is found and shared, symbolizing hope and redemption, Christ's resurrection revealed Him as the Savior, offering eternal life and cleansing from sin to all who believe. Therefore, Tzafun's symbolism extends to the Resurrection, where the hidden truths of Christ's victory over death are unveiled. This revelation brings about spiritual renewal and purity, echoing Alma's teachings on being cleansed and prepared to stand before God. It reflects a journey from hidden sin and impurity to revealed truth and righteousness, achieved through the redemptive power of Jesus Christ.
13. Barech (Bless)
Theme: Reciting blessings and giving thanks.
Barech, this step in the Jewish Passover Seder is dedicated to reciting blessings and giving thanks at the conclusion of the meal; it is a moment of profound spiritual significance. It involves expressing gratitude and recognizing the blessings bestowed by God. This act of blessing is deeply intertwined with the concept of divine favor and the acknowledgment of God’s ongoing providence. Psalm 132 echoes this theme of divine blessing and favor, recounting God's promises to David and the establishment of his lineage, ultimately culminating in the blessings upon Israel. In this Psalm, the presence of God is described as being firmly established in Zion, bringing blessings, sustenance, and salvation to His people. In Alma 5, Alma refrains from offering a blessing upon the people of Zarahemla due to their wickedness and pride. Instead, he issues a stark warning and a call to repentance, urging them to reflect upon their spiritual state and seek reconciliation with God. He challenges them: "Can you look up, having the image of God engraven upon your countenances?" (Alma 5:19). This rhetorical question emphasizes the need for spiritual transformation and purity before the people can worthily receive of God's divine blessings. However, in Alma 7, Alma's message to the people of Gideon is markedly different. Here, Alma prophecies about the imminent birth of the Savior (which is only about 80 years away) and he offers a blessing to the people for their faithfulness and righteousness. He speaks of the coming of Christ and the blessings of redemption and eternal life that the Savior will bring. This drastic shift in the messages given to these two communities underscores the importance of a repentant and faithful heart in receiving divine blessings. The theme of the Gathering of Israel is also pertinent to Barech. Just as the blessings are recited during the Seder to remember God’s faithfulness and deliverance, the gathering of Israel signifies the fulfillment of God’s promises to His people. It is a time of spiritual renewal and the realization of divine blessings, as the scattered tribes are brought back together under the covenant of the Lord. The blessings associated with Barech in the Seder, the prophetic blessings pronounced by Alma in Gideon, and the gathering of Israel all reflect a common thread: the receipt of divine favor contingent upon faith, repentance, and obedience. They remind believers of the importance of aligning oneself with God's will to fully experience His blessings. Alma’s teachings in chapters 5 and 7 illustrate the dual aspects of divine interaction: warning and blessing. His initial call to repentance highlights the barriers that sin creates, preventing the full reception of God's blessings. Conversely, his later blessing upon the people of Gideon illustrates the joy and peace that come from living in accordance with divine principles. This dynamic reflects the broader biblical narrative where repentance precedes redemption, and obedience brings about the fulfillment of God’s promises. Therefore, Barech in the context of Alma’s sermons symbolizes the pathway to divine blessing through repentance and faith. It emphasizes that true blessings come from God and are contingent upon our spiritual state, echoing the eternal principles of gratitude, obedience, and divine favor.
14. Hallel (Praise, or Pride)
Theme: Singing Hymns of Praise to God for His works.
Hallel, a pivotal part of the Jewish Passover Seder, involves the recitation of Psalms of praise, celebrating God's mighty works and His ongoing protection and deliverance of His people. It is a time of joy and gratitude, acknowledging God's supreme authority and His benevolent acts throughout history. Psalm 133 speaks of the unity and blessings that come from dwelling together in harmony under God's guidance. In Alma 5, Alma addresses the people of Zarahemla with a stark reminder of the consequences of pride and yielding to the devil. He questions, "Can ye think of being saved when you have yielded yourselves to become subjects to the devil?" and "Can ye lay aside these things, and trample the Holy One under your feet; yea, can ye be puffed up in the pride of your hearts?" (Alma 5:20-28). These rhetorical questions serve as a powerful call to self-reflection, repentance, and humility, warning against the dangers of pride and spiritual complacency. The theme of Hallel, praising God for His works, contrasts sharply with the pride Alma condemns. While Hallel encourages believers to lift their hearts in gratitude and praise, Alma warns against allowing pride to overshadow one's relationship with God, and linguistically the term hallel reflects the inherent juxtaposition between the terms praise and pride, because in Hebrew hallel is used to describe both, as two sides of the same coin. The inherent duality within this word emphasizes the importance of maintaining a humble and grateful heart, recognizing God's hand in all things, and avoiding the pitfalls of pride that can lead to spiritual downfall if one is not consciously and consistently diligent. In contrasts, we see many themes of grateful praise offered on chapter 7, when Alma expresses the joy he feels when he sees the faith and obedience of the the people of Gideon. Their belief and humility prepare them to receive more. Alma teaches them about the birth of Christ, which would soon take place. He commends them for their dedication to following the covenant path of righteousness, as they continue to keep their covenants by following the "strait" and narrow path. He explains that their obedience in doing so, helps to make the path "straight" for those who follow. He describes this path as "an eternal round," like that of a clock or sundial, that does not turn from the right or the left, but keeps moving consistently forward, reliable and steady in it's progression. This symbolic reference is linguistically related to the Shir Ma'alot, or "the songs of degrees," the Hallel that we are talking about in this lesson, which were traditionally associated with the pilgrimage festivals and were sung by the Levites on the steps of the Temple Mount. In Alma 8, after Alma's return from teaching the people of Gideon, it is noted that he taught "many things which cannot be written" and "established the order of the church" before returning to Zarahemla to rest from his labors. The mention of things that could not be written may reference oral traditions, particularly the musical recitations of the Hallel, as music notation was not available at that time. Nevertheless, Alma's efforts and writings reflect the spirit of Hallel, as he tirelessly works to bring others to a state of gratitude, praise, and harmony with God's will. The Second Coming of Jesus Christ is also a theme that ties deeply into the concept of Hallel. Just as Hallel involves praising God for His past and present works, the anticipation of the Second Coming is a time of looking forward to the ultimate fulfillment of all God's promises. It is a period of spiritual preparation and purification, much like the introspection Alma urges upon his listeners. Believers are called to align their lives with divine principles, shedding pride and embracing humility, to be ready to receive the Savior when He comes again. Alma’s questions about pride serve as a reminder that true praise and worship of God require a heart free from pride and a life dedicated to His service. The Second Coming will be a time of great rejoicing for those who have prepared themselves by living lives of humility, faith, and praise, much like the spirit of Hallel. It emphasizes the need for continuous spiritual vigilance and the cultivation of a heart that constantly seeks to honor and glorify God. In summary, Hallel’s themes of praise and the Second Coming underscore the importance of maintaining a humble and grateful heart, continually praising God for His works, and preparing for the fulfillment of His promises. Alma’s teachings reinforce these principles, urging believers to rid themselves of pride and live in a manner worthy of divine favor and salvation. This alignment of themes enhances our understanding of the spiritual preparation necessary for the Second Coming and the ongoing need to praise and honor God in all aspects of life.
15. Nirtzah (Accepted or rejected)
Theme: Prayer for the acceptance of the service.
The Nirtzah section of the Seder traditionally serves as the conclusion, signifying that the prayers and praises offered throughout the Seder have been accepted by God. This part of the Seder underscores the sealing of the covenantal relationship and the commitment to live according to God's will, reflecting themes of divine approval, acceptance, entering into the presence of the Lord, reconciliation, and the faithful fulfilling one's appointed roles within the covenant community. In the Book of Mormon, Alma 5-8 contains elements that resonate with the Nirtzah section of the Seder. Alma’s sermon in Alma 5 includes a series of introspective questions, urging the Nephites to prepare their hearts for divine acceptance. The culmination of his sermon calls for the people to align their lives with their covenantal promises, seeking God’s approval and blessings. Specifically, Alma 5:46-50 correlates with the themes found in Psalm 134, focusing on prayer for the acceptance of service and the acknowledgment of divine judgment: "What will these things testify against you?" "And now I say unto you, all you that are desirous to follow the voice of the good shepherd, come ye out from the wicked, and be ye separate, and touch not their unclean things; and behold, their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous, that the word of God may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people; for the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand. And now, my brethren, what have ye to say against this? I say unto you, if ye speak against it, it matters not, for the word of God must be fulfilled." These themes resonate with those associated with the Millenium and Final Judgement. In Alma 6, we see the practical application of these principles as Alma establishes the order of the church in Zarahemla. He ordains priests and elders by laying on of hands, reflecting the calling and ordaining of priesthood leaders. This process mirrors the divine acceptance and commissioning found in the Nirtzah, where the faithful are recognized and various leaders are appointed to serve in various roles within the community. We see the Savior follow similar patterns in the New Testament and the Book of Mormon, during his visit in 3rd Nephi when he calls and ordains the apostles. In Alma 7, Alma continues his mission by traveling to Gideon, where he teaches about the coming of the Savior and the blessings that accompany faithful living. This chapter highlights themes of divine mercy and redemption, further reinforcing the idea of God’s acceptance and the importance of living in accordance with covenant promises. Alma also offers a blessing to the people of Gideon, unlike his sermon in Alma 5 where he refrains from blessing due to the wickedness and pride of the people in Zarahemla. In Alma 8, after establishing the church in Gideon, Alma returns to Zarahemla, where he rests from his labors. This period of rest and reflection can be likened to the concluding peace and assurance found in Nirtzah, signifying that the efforts of the faithful have been accepted by God. For modern readers, the Nirtzah section and its principles remind them of divine callings, elections, and appointments to heavenly realms, contingent upon one's faithful adherence to covenant promises. Just as the ancient Nephites sought to align their lives with divine will through introspection, repentance, and righteous leadership, contemporary believers are encouraged to reflect on their spiritual journeys, seek divine approval, and fulfill their roles of service within the covenant community. This connection emphasizes the continuity of God’s covenantal relationship with His people and the importance of living in accordance with His commandments to receive the fullness of His blessings and approval. Through the examples of Alma and his teachings, readers today can understand the significance of maintaining their covenants, striving for divine acceptance, and preparing for the ultimate judgment and inheritance in the heavenly kingdom.
By aligning the sermon of Alma posed with the steps of the Seder, one can gain a deeper understanding of how his sermon was structured, its purpose, and its relevance to modern readers in our day. These insights offer powerful perspectives into Nephite culture, and offer riveting opportunities for individual spiritual reflection and renewal, while beautifully mirroring and teaching us more about the ancient Israelite traditions of spiritual ascent and sanctification.
Overview
Alma 5 is a powerful chapter in the Book of Mormon where Alma the Younger delivers a profound sermon to the people of Zarahemla. This chapter emphasizes themes of remembrance, repentance, spiritual rebirth, and self-examination. Alma poses a series of introspective questions designed to encourage personal reflection and conversion, urging the people to remember their ancestors' deliverance and to examine the state of their own souls.
References and Cultural Contexts for Investigation, Contemplation, and Discussion:
Hebraic Tradition of Self-Examination: Alma's questions reflect the Hebraic tradition of self-examination and personal accountability found in the Old Testament, such as in the Psalms and prophetic writings.
The Role of Prophets: Alma's role as a prophet calling the people to repentance parallels the mission of Old Testament prophets who called Israel to return to God.
Resurrection and Judgment: Alma's teachings on resurrection and judgment align with Jewish eschatological beliefs found in the writings of the prophets, the Psalms, and even modern Hebraic traditions.
Symbolism of the Heart: The concept of a "change of heart" is deeply rooted in Hebraic thought, where the heart symbolizes the center of will and moral decision-making (e.g., Ezekiel 36:26).
Repentance and Change: Highlights the importance of repentance and experiencing a spiritual rebirth, urging readers to seek and maintain a change of heart.
Preparation for Judgment: Reminds readers of the doctrines of resurrection and judgment, emphasizing the need to live righteously in preparation for these events.
Commitment to Righteousness: Inspires individuals to choose righteousness daily and to strive for a closer relationship with Christ.
Linguistic, Literary, and Cultural Observations:
Biblical Cross-References
Psalm 24:3-4: "Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands, and a pure heart."
Ezekiel 36:26: "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh."
Isaiah 1:18: "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."
Major Topics/ Themes | Cross-References, Videos & Resources |
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Verses 1-14 Repentance and Conversion: Alma calls the people to repent and experience a mighty change of heart. | |
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Verses 15-30 Self-Examination: Alma poses a series of probing questions to help individuals assess their spiritual state. | |
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The Doctrine of the Resurrection and Judgment: Alma teaches about the resurrection and the final judgment. | |
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The Call to Choose Righteousness: Alma encourages the people to choose righteousness and to come unto Christ. | |
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Overview
Alma 6 details the establishment and organization of the church in Zarahemla following Alma the Younger's powerful sermon in the previous chapter. It outlines the steps Alma took to maintain order and righteousness within the church and to address the spiritual needs of the community. This chapter highlights themes of church governance, the importance of maintaining spiritual purity, and the ongoing efforts to preach and convert.
References and Cultural Contexts for Investigation, Contemplation, and Discussion:
Church Leadership and Order: Emphasizes the importance of proper church organization and the roles of leaders in maintaining spiritual order.
Living Righteously: Encourages members to live uprightly, keeping their covenants and supporting one another both temporally and spiritually.
Missionary Work: Highlights the ongoing need for missionary efforts and the importance of preaching and conversion in building and strengthening the church community.
Priesthood Authority: The ordination of priests and elders by the laying on of hands reflects the Old Testament practices of bestowing authority and leadership roles, as seen in the anointing of kings and the ordination of priests (e.g., Exodus 29:9, 1 Samuel 16:13).
Communal Support: The emphasis on supporting one another both temporally and spiritually aligns with the teachings found in the New Testament about the early Christian communities, where believers shared their resources and cared for each other’s needs (e.g., Acts 2:44-45, Acts 4:32-35).
Missionary Efforts: Alma’s continuous preaching parallels the missionary journeys of New Testament apostles, such as Paul, who traveled to various cities to spread the gospel and establish churches (e.g., Acts 13:2-3, Acts 16:9-10).
Biblical Cross-References
Exodus 29:9: "And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons."
Acts 2:44-45: "And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need."
Acts 16:9-10: "And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them."
Major Topics/ Themes | Cross-References, Videos & Resources |
|---|---|
Church Organization and Governance: Alma sets in order the church in Zarahemla. | |
Verses 1-3: Alma ordains priests and elders by the laying on of hands to oversee and govern the church, ensuring that the church is organized according to the principles of righteousness and order.
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Spiritual Purity and Righteousness: Emphasizing the need for members to live righteously. | |
Verses 4-6: Alma admonishes the church members to walk uprightly before God, keeping their covenants and living in a manner that reflects their faith and commitment to Christ.
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Preaching and Conversion: Alma continues his missionary efforts. | |
Verses 7-8: Alma, along with others, continues to preach the word of God throughout the land, seeking to convert those who are not yet members of the church and to strengthen the faith of existing members.
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Overview
Alma 7 records Alma the Younger's preaching in the land of Gideon. This chapter focuses on the themes of repentance, the atonement of Jesus Christ, and the necessity of living righteous lives. Alma's message is one of hope and encouragement, emphasizing the importance of faith in Christ and adherence to the principles of the gospel.
References and Cultural Contexts for Investigation, Contemplation, and Discussion:
Embracing Repentance: Encourages readers to embrace repentance as a means of drawing closer to God and receiving His forgiveness and grace.
Faith in the Atonement: Reinforces the importance of having faith in Jesus Christ and His atoning sacrifice as the foundation of spiritual growth and salvation.
Living Virtuously: Calls for the cultivation of virtues such as faith, hope, charity, humility, and patience in daily life.
Enduring in Faithfulness: Inspires readers to remain faithful and diligent in keeping God's commandments, ensuring a path of righteousness and divine blessings.
Christological Prophecies: Alma's detailed prophecies about Christ align with Old Testament messianic prophecies, highlighting the consistency of prophetic revelations across scriptures (e.g., Isaiah 53).
Atonement and Healing: Alma's teachings about the atonement emphasize the healing power of Christ's sacrifice, reflecting the concept of divine healing found in both Old and New Testaments (e.g., Isaiah 53:4-5, Matthew 8:17).
Virtues and Fruits of the Spirit: The virtues Alma emphasizes are echoed in New Testament teachings about the fruits of the Spirit (e.g., Galatians 5:22-23).
Geographical Insights:
Linguistic, Literary, and Cultural Observations:
Biblical Cross-References
Isaiah 53:4-5: "Surely he hath borne our griefs, and carried our sorrows... the chastisement of our peace was upon him; and with his stripes we are healed."
Matthew 8:17: "That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses."
Galatians 5:22-23: "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law."
Major Topics/ Themes | Cross-References, Videos & Resources |
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Repentance and Righteous Living: Alma calls the people to repentance and to live righteous lives. | |
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The Atonement of Jesus Christ: Alma testifies of Christ's coming and His atoning sacrifice. | |
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Faith, Hope, and Charity: Alma emphasizes the importance of these virtues in the lives of the believers. | |
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Blessings of the Faithful: Alma speaks of the blessings that come to those who are faithful. | |
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Here are the 50 questions from Alma 5 listed in the order they appear:
Have you sufficiently retained in remembrance the captivity of your fathers? (v. 6)
Have you sufficiently retained in remembrance his mercy and long-suffering towards them? (v. 6)
Have you sufficiently retained in remembrance that he has delivered their souls from hell? (v. 6)
Have you been spiritually born of God? (v. 14)
Have you received his image in your countenances? (v. 14)
Have you experienced this mighty change in your hearts? (v. 14)
Do you exercise faith in the redemption of him who created you? (v. 15)
Do you look forward with an eye of faith, and view this mortal body raised in immortality? (v. 15)
Can you imagine to yourselves that ye hear the voice of the Lord, saying unto you: Come unto me ye blessed, for behold, your works have been the works of righteousness? (v. 16)
Or do ye imagine to yourselves that ye can lie unto the Lord in that day, and say: Lord, our works have been righteous works? (v. 17)
Or otherwise, can ye imagine yourselves brought before the tribunal of God with your soul filled with guilt and remorse? (v. 18)
Do ye look forward with an eye of faith? (v. 15)
Do you view this mortal body raised in immortality? (v. 15)
Do you imagine to yourselves that ye can lie unto the Lord in that day, and say—Lord, our works have been righteous works upon the face of the earth? (v. 17)
Do you think that you can be saved in your sins? (v. 10)
Have you walked, keeping yourselves blameless before God? (v. 27)
Have you been stripped of pride? (v. 28)
Have you been stripped of envy? (v. 29)
Do you make a mock of your brother? (v. 30)
Do you build up your hearts because you are better than they? (v. 30)
Do you suppose that such a one can have a place to sit down in the kingdom of God? (v. 24)
Do you not suppose that I know of these things myself? (v. 45)
Do you suppose that I know of these things of myself? (v. 46)
Do you not suppose that I know that there are things I testify of? (v. 46)
Do you not suppose that I testify of myself? (v. 46)
Do you not suppose that I know that these things are true because of the Spirit of God? (v. 47)
Do you not suppose that I know these things because of the Spirit of God? (v. 47)
Do you suppose that the Spirit of God has prompted me to say these things? (v. 47)
Do you suppose that the Spirit of God has led me to say these things? (v. 47)
Do you not suppose that the Spirit of God will lead you to say these things? (v. 47)
Do you suppose that there is no God? (v. 49)
Do you suppose that Christ will not come? (v. 50)
Do you suppose that Christ will not come to save his people? (v. 50)
Do you suppose that Christ will not come to redeem his people? (v. 50)
Do you suppose that Christ will not come to deliver his people? (v. 50)
Do you suppose that you can sit down in the kingdom of God with Abraham, with Isaac, and with Jacob? (v. 24)
Do you suppose that you can be saved without having your garments cleansed and made white? (v. 27)
Do you suppose that you can be saved without being stripped of pride? (v. 28)
Do you suppose that you can be saved without being stripped of envy? (v. 29)
Do you suppose that you can mock your brother and still be saved? (v. 30)
Do you not suppose that I know of these things of myself? (v. 45)
Do you not suppose that I know these things because of the Spirit of God? (v. 47)
Do you suppose that you can still say that there is no God? (v. 49)
Do you suppose that Christ will not come? (v. 50)
Do you suppose that you can be proud and still sit down in the kingdom of God? (v. 27)
Do you suppose that you can be envious and still sit down in the kingdom of God? (v. 29)
Do you suppose that you can mock your brother and still sit down in the kingdom of God? (v. 30)
Do you suppose that you can lie unto the Lord in that day, and say—Lord, our works have been righteous works? (v. 17)
Do you suppose that Christ will not come to save his people? (v. 50)
Do you suppose that Christ will not come to deliver his people? (v. 50)
By aligning these questions with the steps of the Seder, we see how Alma’s sermon not only called for introspection and renewal but also mirrored the structure and spiritual depth of the ancient Israelite traditions. This understanding provides a richer context for Alma’s powerful message in Alma 5.
Books
The Book of Mormon Made Easier Set, With Included Chronological Map (Gospel Study)
Beholding the Tree of Life: A Rabbinic Approach to the Book of Mormon
Gathered in One: How the Book of Mormon Counters Anti-Semitism in the New Testament
Days of Awe: Jewish Holy Days, Symbols and Prophecies for Latter-day Saints
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