Quote of the Day

Jan 20, 2010 at 12:10 PM

Actually, more like several quotes of the day. What started as one quote turned into a few extras thrown in. So here are some of my favorite quotes from a friend and colleague, Dr. David H. Stern:

“It is not enough for us merely to proclaim loudly our Jewishness if, like the great majority of Messianic Jews, we are Jewishly unlearned and uninvolved.”

“If we call ourselves Messianic Jews we must intend to back up our words with actions demonstrating that our Jewishness has substance.”

“Ultimately Messianic Judaism depends on Jews, because a Messianic Jew is a Jew who believes in Yeshua.”

“We may know that we have been united with the Messiah by faith, but if we fail to do what our L-rd commands and continue in our worldly ways instead of shedding them, we put G-d to public shame.”

“The Messiah did not and does not bring the Torah to an end. Rather, attention to and faith in the Messiah is the goal and purpose toward which the Torah aims.”

“Our rallying battle cry must be: Torah! Torah! Torah! – understood in the Spirit of the Messiah.”

“Only Yeshua will restore the kingdom to Israel and bring peace to the world.”


Creating Spiritual Homes for the New American Jew

Jan 19, 2010 at 10:24 AM

Continuing the conversation we started at the UMJC Mid-Year leadership retreat in December, Monique and I recently led a UMJC webinar which is now posted on the UMJC website. (You may need to log-in/create a profile to view the webinar).

The interactive discussion focused on the make-up of the American Jewish Community today, identifying the spiritual needs of three primary generations - Baby Boomers, Gen X'ers, and Millennials - and what these generations are looking for in a spiritual home.

Drawing upon the conviction that Messianic communities should be vibrant spiritual homes for Jewish believers and seekers, we delved into the practicalities of creating welcoming Jewish spiritual environments. We discussed current communal models and methods, explored alternative and emergent models, and presented simple "how-to's" for transforming your congregation into a sacred community for the New American Jew.

The webinar is divided into two parts, separated (and ended) by an interactive panel discussion where attendees could either call or email in their questions. The panelists for the interactive discussion were Nathan Joiner (a rabbinic intern at Ruach Israel in Boston) and Britta Phillips (a Hazan at Beth Emunah in Los Angeles).

Whether you are a leader or a lay-leader within your congregation, we encourage you to watch this webinar for many practical suggestions for how you can transform your congregation into a spiritual and meaningful community.


Help for Haiti

Jan 14, 2010 at 10:22 AM


The thoughts and prayers of the world are with the people of Haiti at this time following the recent disastrous earthquake. The Torah states:
"Do not stand idly by the blood of your neighbor ... (Lev. 19:16)"
As Jews, we are supposed to take action when fellow human beings are in distress. Therefore, join Monique and I in supporting those who are already on the ground in Haiti.

Here are a few ways you can help make a difference (because every thought, prayer, and dollar makes a difference):






Thank you for joining us in the vital task of tikkun olam!


Support Doctors Without Borders in Haiti

Avatar ... the Messiah?

Jan 13, 2010 at 10:51 AM


Yesterday I blogged about some common themes found within the movie Avatar and in Judaism. Today, I ran across a very interesting blog post by Rabbi Barry Leff exploring some deep Messiological aspects of the Movie.

Rabbi Barry explores such concepts within the movie as a virgin birth, deliverance from oppression, a suffering 'Mashiach ben Yosef' who must precede 'Mashiach ben David,' and even the idea of resurrection.

A very interesting read indeed!

You can read his post here.

Avatar: A Jewish Spin

Jan 12, 2010 at 12:56 PM


This past Sunday, I saw Avatar in 3-D for the second time. Both times seeing the movie I was blown away with what James Cameron was able to do, and how the technology even made it seem almost (I said almost) believable. It truly is an incredible film.

Now, before proceeding, I acknowledge the film has some shortcomings. It has of course been deemed by some as an apologetic for pantheism, and is definitely another example of a "White Messiah complex" in regard to racial fantasy.

However, other people have already written exhaustively on those subjects. As a rabbi, what I left the theater thinking about are the many themes common between the film and Judaism.

We are an ancient people. At our roots, we are a tribal people with a tribal language, a tribal culture, and a tribal land. As a result, to really get to the essential core of the Jewish people, we have to peel away the layers of the last 3,000 years.

There are three central tenets of Israel - G-d, the Land, and the People. Interestingly, these are three of the same common themes in Avatar.

HaShem

Although we are monotheistic and not a pantheistic people, we Jews understand that everything originates from, and is interconnected to a single source. And that source, HaShem, still interacts with, and is heavily involved in, the world we live. And just as we have an Etz Chaim, a tree of life that stands at the center of Gan Eden, so too the Na'vi have their sacred tree centered in their sacred land.

The People

The Na'vi refer to themselves as "the People," similarly to how we Jews refer to ourselves. We refer to all of our fellow 'tribesmen' as Am Yisrael - the people of Israel. And just as the Na'vi are interconnected with each other, so is every Jewish person. We have a phrase from the Talmud, "Kol Yisrael arevim ze ba'ze - All Jews are responsible for one another (b. Shavuot 39a)." We are directly responsible for what happens to other Jewish people across the world. And our tradition teaches us that when one Jewish person in the world is hurting, so we all are.

The Land

The movie takes place on Pandora, a lush Earth-like moon of the planet Polyphemus, in the Alpha Centauri star system. Pandora is sacred to the Na'vi, and the Na'vi are interconnected to Pandora through a vast bio-botanical neural network that all Pandoran organisms are connected to. We Jews also have a very special connection to Eretz Yisrael - the Land of Israel. Through this special bond, throughout the last 2,000 years we have prayed daily for our full return to the Land.

If we could look into the future of the Na'vi, we might see another similarity. The destruction of Hometree is extremely significant. As Dr. Augustine, one of the main characters argues, the destruction of Hometree could affect the vast bio-botanical neural network that all Pandoran organisms are connected to, thereby changing forever not only the Na'vi, but Pandora itself.

In the year 70 CE, we Jews experienced a similar catastrophe that rocked the Jewish world. The destruction of the Temple in Jerusalem, and the expulsion of Jews from our land, dealt such a tremendous blow to the Jewish people that it took centuries to recover from. There are even some who would argue we have not fully overcome it even 2,000 years later!


Lastly, the word Na'vi in Hebrew means a 'prophet.' Despite its shortcomings, there are also a number of themes within Avatar we would do well to heed. As Jews, we need to recognize that stewardship of our land, its resources, and one another are not just themes of another culture, but deeply embedded within our own culture and texts.

The Torah has much to say on social justice, human rights, stewardship, care of the land, and the value of life - all life. The Torah teaches us that even the smallest creatures are not overlooked by our Creator.

So you may not agree with the pantheistic elements or the racial fantasy of 'another White Messiah' who ends up becoming the savior of all the 'poor natives.' But, if you have not seen Avatar, go see it! I recommend seeing it in 3-D if possible. Despite its shortcomings it really is a film worth seeing on the big screen. And keep in mind that many of its lessons are found right in Jewish Scripture.

A Mysterious Encounter

Jan 8, 2010 at 2:43 PM

Parashat Shemot

As Moshe was attending his father-in-law’s sheep in the wilderness, near the base of Mt. Sinai, the Torah tells us that an angel appeared to him in the form of burning bush (3:2). As Moshe approached the bush to discover why it was burning, and yet not being consumed, HaShem called out to Moshe from the bush (3:4).

This encounter between Moshe and G-d is one of the most exciting stories in the entire Torah, and is rich with so much meaning and imagery. HaShem instructs Moshe to return to Egypt to deliver a message and liberate the Jewish people from slavery. During their encounter, Moshe asks G-d what he is to tell the people when they ask who sent him, and what G-d's name is. And HaShem responds with one of the most amazing, mysterious, and mystical answers ever recorded – “Ehiye Asher Ehiye.”

This phrase, “Ehiye Asher Ehiye,” is one of the easiest, and yet most difficult passages of the Torah to translate. The reason is because it carries nuance, mystery, and an ever present reality. Many translations render the passage in the present tense, either as “I AM,” or “I AM Who I AM.” Many Jewish translations translate it in the future tense, “I Will Be Who I Will Be.” The Complete Jewish Bible renders it as both “I am/will be what I am/will be.”

The most fascinating thing is that they are all correct. In Hebrew, the way this phrase is constructed renders it timeless and eternal. In Jewish mystical understanding, the phrase “Ehiye Asher Ehiye” can actually be translated in every tense, and in every combination of tenses. It could be “I am who I am,” “I will be who I will be,” “I was who I was,” “I am who I will be,” “I will be who I was,” etc.

My point in offering some various possible renditions of this phrase is not to place one particular rendering over another as a “more correct” translation, but rather to emphasize the point that all English translations struggle to convey the depth of the phrase.

The Midrash acknowledges this and also denotes that the word ehiye describes G-d as timeless and eternal. The Aramaic Targum Onkelos alludes that this phrase is itself one of the divine names, for he does not even translate the three words into an Aramaic meaning, but leaves the phrase in Hebrew.

The response G-d gives to Moshe is itself one of the divine oracles meant to be a sign to the people. But this is often missed by non-Hebrew speakers. By G-d’s response, He is telling Moshe that He is in control of everything. That all is consumed in, by, through, and from Him. An answer that is just as deep and mysterious as G-d is. Yet, it is close and simple at the same time.

When we get into positions like Moshe, and feel overwhelmed, and that we can not possibly do all that G-d asks of us, we must remember that our G-d is not only a consuming fire, but is the source of everything that exists. And that nothing has being apart from Him. We must always be reminded of the assurance that through HaShem, we can do all things.


Thank You, Chabad

Jan 7, 2010 at 10:15 AM

We have much to thank Chabad for - particularly for their work spreading Yiddishkeit around the world, and for bringing fellow Jews back to Torah. I too have much to thank Chabad for personally, for their role in my own spiritual journey. However, most of all, I think we owe Chabad a bit of gratitude for bringing the issues of Mashiach front and center in the Jewish community.

This is particularly true in regard to Chabad Messianism. Many people outside of Chabad circles have assumed that much of the messianic fervor within Chabad has all but fizzled out. However, in a recent blog post, I pointed out that Chabad Messianism is alive and well.

Chabad continues to raise awareness to messianic ideas within Judaism that have mostly been brushed aside and "hidden under the rug," if you will. Ideas like a resurrected Messiah, incarnation, and miracles. Messianic thought that appears in Jewish history and texts, but have been weeded out due to their sounding too much like "that other guy" (i.e. Yeshua).

Yesterday I came across a particularly interesting blog post at Failed Messiah about a radio talk show that featured well-known modern Orthodox rabbi and thinker, Yitz Greenberg, and Rabbi Sholom Ber Kalmanson, a leading Chabad messianist.

I really encourage you to listen to the radio show. Aside from an annoying Christian guy who called in and probably did more harm than good, the show gives an interesting perspective into Chabad messianic understanding. And, interestingly, the weak responses against some of the ideas Chabad messianists put forth.

Aside from the comments made by the Chabad rabbi, one of the most controversial points in the radio show is when a couple Chabad messianist women called in and repeated over and over again that the Rebbe did not pass away, that he is at this very moment the messiah, and those who do not believe in him will be damned.

Shmarya Rosenberg, at Failed Messiah points out; during one of these calls, the radio host, Zev Brenner, asked one of these women, "Did the Rebbe die?"

She responded, "G-d forbid. The Rebbe is atzmus me'elokus [the very essence of G-d] in a guf [body]. He cannot die."

"Where is the Rebbe right now?," Zev Brenner asked.

She said, "All over." After being pressed by Zev Brenner, she repeated "All over," and then said, "[He's in] 770, [he's] everywhere."

Shmarya Rosenberg, who is a former Chabadnik, emphasizes that what Zev Brenner heard represents normative Chabad messianist theology. The idea that the Rebbe, no longer confined to his body, is everywhere. That he is omnipresent and almost, but not quite, omnipotent, as well. He answers your prayers and intercedes for you on high, and watches over you.

I would like to again point out, that one of these callers claimed that the Rebbe is "the very essence of G-d in a body"! A claim that over and over again the wider Jewish community has declared "NOT JEWISH." And yet, it truly is. Those of us who understand these ideas recognize points of legitimacy to these claims. We would only disagree on the "who."

Anyway, and interesting discussion indeed. What do you think?


Jews, Exile, and the Murashu Archive of Nippur

Jan 6, 2010 at 10:04 AM

In May of 1893, while clearing collapsed debris from a room overlooking the ancient ruins of Nippur, a group of Kaffej workmen made a startling discovery. Buried beneath the rubble they discovered a number of clay tablets.[1] The excavators quickly worked to clear the debris and within a few hours recovered a total of seven hundred and thirty tablets buried beneath layers of rubble.

The location had once been used as a business archive by the wealthy and influential Murashu family of Nippur who lived in the 5th Century B.C.E. – during the reigns of the Persian kings Artexerxes I and Darius II (coinciding with the Biblical account of Ezra and Nehemiah).

Although not commonly known about, the Murashu archive provides invaluable information for multiple areas of study, including the History of Ancient Finance and Commerce, Biblical Studies, Linguistics, Paleography, Onomastics, Archaeology, and more.

An Interesting Twist

The bulk of the inscriptions, aside from a usual cylinder seal impression here and there, are in Cuneiform - similar to other Near Eastern Archives. Yet many of the tablets bear a second inscription or endorsement - a paleo-form of Aramaic - a Semitic and alphabetic language that would eventually replace Cuneiform as the Lingua Franca of the ancient world.

The Paleography of the texts reveals the development of the Cuneiform script – becoming more simplified and abbreviated over time (degeneration).[2] With the simplification of the Cuneiform, we simultaneously witness the development of Aramaic.

Additionally, we see a large number of foreign names and titles introduced into the Babylonian sources. The bulk of “borrowed” words are Semitic in origin due to a growing number of West-Semitic peoples introduced to the Nippur Region.

Jewish Exiles and Biblically Influenced Names

According to Michael David Coogan:

Names [containing] –yaw do not occur in Neo-Babylonian sources before the [Israelite] Exile, and their increasing frequency in the late sixth and fifth centuries can reasonably be associated with the gradual emancipation and increased prosperity of Judean exiles in Mesopotamia.[3]

A large number of these Jewish exiles were carried away by Nebuchadnezzar and settled in the region of Nippur. In fact, an unusually large number of Jewish names known from the Hebrew Bible (especially from the books of Ezra and Nehemiah), eventually find their way into Cuneiform texts and inscriptions, including the Murashu archive.

The prophet Ezekiel also mentions in multiple places “the community of the exiles by the Chebar Canal (for example, see Ezek. 1:1)”

These references suggest that the growing number of Jewish exiles began to hold positions of prestige, and conducted business like everyone else. Some references seem to support that a few Jews may even have amassed great wealth which would support the Biblical claim to large contributions of silver, gold and precious goods towards the rebuilding of the Temple in Jerusalem (see Ezra 1:5-6 and 2: 68-69).

Despite the distance of time and space, these clay tablets still speak of a story long forgotten. For within the Murashu archive is a wealth of knowledge. Despite their having been recovered now for over 100 years, much work is still to be done. Further study needs to be carried out on the texts, those that produced them, and their influence for us today. Indeed, William Goetzmann of Yale University was on to something when he connected the Murashu archive to that “of a modern mystery full of intrigue.”[4]




[1] H.V. Helprecht, The Babylonia Expedition of the University of Pennsylvania. Series A: Cuneiform Texts, vol. ix, 1898. p 13.

[2] Hilprecht, Ibid. 16.

[3] Michael David Coogan. West Semitic Personal Names in the Murashu Documents, (Missoula: Scholars Press, 1976), 119.

[4] William N. Goetzmann. Financing Civilization, (Taken from a chapter excerpt posted online – http://viking.som.yale.edu/will/finciv/chapter1.htm#wall%20street) 11.