Coming up this Shabbat at Ben David

May 25 - Message by Doug Friedman:sermon


“Here Comes the Judge"

Paul’s “2nd” letter to the Corinthians is filled with arguments calling for changed behavior on the part of the Corinthian Congregation. Now, in the final chapter, Paul switches from arguments to warnings. But his summation reveals something else entirely. Come and hear the heart of a true Apostle!

Simchat Torah

October 15 - Simchat Torahtorah
The Joy of the Torah - Morning Service
Concluding the annual Torah reading and beginning anew.
Join us celebrating God's word.

Rosh haShanah

Saturday, September 24 - Rosh haShanah Messianic Service at 10:30am.


Rosh HaShanah, also known as the Jewish New Year, is called in the Bible the Feast of Trumpets, or, in Hebrew, Zicharon Teruah, the Day of Memorial of Blowing.
Rosh HaShanah (literally, Head of the Year) occurs on the first day of the Jewish month of Tishrei.
Please join us for the morning service on Saturday, September 24, at 10:30am and celebrate this Biblical Holy Day and its Messianic significance.

Yom Kippur

Wednesday, October 5 - Yom Kippur Messianic Service at 10:30am:


Yom Kippur, or the Day of Atonement, occurs on the tenth of Tishrei, it is to be a "Shabbat of solemn rest."
Please join us for the morning service on Wednesday, October 5, for this Messianic Service at 10:30am.


Saturday, October 8 - Sukkot Service at 10:30am:


Join us for a Sukkot celebration.

Shabbat Zachor, the Shabbat of Remembrance

On the Shabbat before Purim, Jews throughout the world will turn their attention to two special readings in Deuteronomy and Samuel, describing how the ancient nation of Amalek attacked our ancestors in the desert. These readings come before Purim because Haman was the descendent of Agag, King of Amalek.

Deuteronomy 25:17-19: “Remember what Amalek did to you by the way, when you came out of Egypt. How he met you by the way, and struck at your rear, all who were feeble behind you, when you were faint and weary; and he did not fear God. Therefore it shall be, when the Lord your God has given you rest from all your enemies around, in the land which the Lord your God gives you for an inheritance to possess, that you shall blot out the remembrance of Amalek from under heaven; you shall not forget it.”

Not only was the attack unprovoked, but it came at a time when the people were faint and weary. Shabbat Zachor - the Sabbath of Remembrance - is so named because we are commanded to remember the heinous deeds committed by Amalek. Our memories as victims of violence and persecution are a two-edged sword, though. We sometimes find that many of our people have accumulated emotions of hate and vengeance against whoever belongs to a nation or group which has hurt us. We sometimes hear expressions of anger, following murderous attacks. Feelings of rage and the desire for revenge are natural and understandable in moments of crisis, and one cannot be judged in his or her moment of anguish.

But it seems that this mitzvah has a different meaning, because the Torah does not “command” us to feel that which is naturally felt. The Torah does not enjoin us to love our children, for example, we do that naturally. On the other hand, it does charge us to “love the stranger.” With this commandment to remember the deeds of Amalek, Torah seems to command us to make every effort not to be contaminated by the actions like those of Amalek and the tendency to respond to violence with violence and stain our souls and minds with violence.

Our God asked to “love your neighbor as yourself” and “love your enemies” but our mind, clouded by our sinful nature, cannot comprehend the full magnitude of this commandment, thus, at least we have to remember not to be like Amalek and darken our souls by hate. Justice is enough.

Hanukkah Celebration

December 28 - Hanukkah Celebration at 4:00pmhanukkah
Come, celebrate Hanukkah with us.
- Menorah Lighhting
- Dancing
- Children’s Activities
- Dreidel Playing
- Traditional Foods
- Latkes & Sufganiyot

PLEASE NOTE: There will be no morning service.

Coming up at Ben David - Purim

March 12 - Purim Celebration:

Join us for a fun filled Purim Celebration: costumes, parade, children's program, joyful music, insightful sermon, and an Oneg with delicious hamantaschen. Purim is the last event of the biblical calendar and symbolizes the ultimate victory over evil.

Hamantaschen Baking Contest:

Bring two dozen of your homemade hamantaschen before the service to enter the contest. Prizes will be awarded at the Oneg.

Coming up at Ben David - April 14 - Yom HaShoah

With guest speaker Rochelle Dreeben author of "One Dark Night"
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One can give without loving, but it is impossible to love without giving! God loved us so much that He gave His one and only Son to die - that we might live. The love of God is beautiful, gracious, holy, and merciful. Love that went to such awesome, terrible, and heartbreaking depths to redeem us from our sins must cause an appropriate response from our hearts. If we are truly to become like Yeshua then we want to be people who love, and, therefore, be people who give.

Yochanan records Yeshua’s answer to the Jewish people who claimed that Avraham was their father. He said to them, “If you are Avraham's children, do the deeds of Avraham.” The principle of faith without works being useless is at work here, for Avraham who offered up Yitzchak, his son, on the altar, began by giving his tithes to God. Avraham had a loving heart and his deeds reflected that heart. But in order to give the ultimate gift to God he needed to trust God in the smaller mundane things.

In the time of the Mishkan, the Tabernacle, and later of the Temple in Yerushalayim, there were three words associated with giving. The Hebrew word “terumah” meaning “offering” or “portion,” was used only in conjunction with giving to the Lord, meaning that this “portion” was to be set aside for a higher purpose, such as the building of the Mishkan. Second Hebrew word for giving was “ma’aser,” translated as tithe. After the building of the Mishkan tithing became a mandatory giving for the maintenance of the Mishkan, for the priests and the Levites in addition to the terumah, the offering for the Lord. The third Hebrew word for giving is “tzedakah.” Tzedakah was associated with the giving to, or the good deeds towards, the widows, the fatherless and the poor.

The apostle Shaul teaches that faith works through love. If we love Yeshua, then our faith will perform its work, we will enter into God's good works prepared for us beforehand (Ephesians 2:10). But, as with Avraham, one needs to go first through a learning process before the faith is strong enough for the bigger things, and that is the reason God has taught us to give continually. Our faith must be tested. The Hebrew word “tzedakah” also means “righteousness” which implies that our righteousness is tested in our giving. Do we put our trust in God, or do we put our trust in money? Is God the secure Rock of our lives or is our bank account our security in life? In 2 Corinthians chapter 8, the apostle Shaul uses the example of the assemblies of Macedonia to teach us this principle. These believers, though going through a “great ordeal of affliction,” had an even greater joy in knowing Messiah, that, even in deep poverty, they gave liberally to support the spreading of the good news: “For I testify that according to their ability, and beyond their ability they gave of their own accord, begging us with much entreaty for the favor of participation in the support of the saints.”

As beautiful as this example is, can it be applied to our modern life? What are we to give and how much, now that the Temple in Yerushalayim has been destroyed and the offerings and the tithes are no longer applicable to our lives? Are we still supposed to support the people who teach us and labor for our spiritual edification and uplifting, as the priests of old? the various ministries for the edification of other people? the maintaining of our place of worship? and the widows, the fatherless and the poor? Yes on all counts. But should we be giving to God when we need new clothes for our children, or when we have unpaid bills, or when we need to pay tuition, rent, buy food or take care that we have enough saved up for our future? This is exactly the challenge to our faith. Yes, we need to take care of our needs, but when we give from our excess and are still assured that we can afford all the things we desire in life, how is our faith challenged? If we cannot trust God to take care of us in this life and provide for our needs, then how can we have faith that He will save us and grant us entrance into His eternal Kingdom? Yeshua's words must resonate in our hearts: "If you are not faithful with earthly riches, who will entrust you with true wealth?"

The Macedonians were poor, very poor, it is described in the Scripture as deep poverty, yet they gave beyond their ability and considered it a favor to them. Their faith was working! Their trust was in their Savior because they first gave themselves to Him and their hearts were responding to His love. Yes indeed, the New Covenant giving is a matter of love.

"Eight Degrees of Charity" according to Maimonides

There are eight degrees in the giving of charity, one higher that the other:

He who gives grudgingly, reluctantly, or with regret.

He who gives less than he should, but gives graciously.

He who gives what he should, but only after he is asked.

He who gives before he is asked.

He who gives without knowing to whom he gives, although the recipient knows the identity of the donor.

He who gives without making his identity known.

He who gives without knowing to whom he gives, neither does the recipient know from whom he receives.

He who helps a fellowman to support himself by a gift, or a loan, or by finding employment for him, thus helping him to become self-supporting.

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Tzedakah - Giving


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  • 1090 N Batavia St,
    Orange, CA 92867
  • Services: Saturday at 10:30am
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