Yinon

We've Moved!

2011-04-20T18:22:00.006-04:00

Yinon Blog has moved as of April 18, 2011. Old posts and comments will remain here and will also be ported over to our new site.

To read Yinon Blog (old and new posts), go to: MessianicJudaism.me/Yinon

And check out our collaborative site MessianicJudaism.me featuring three other great blogs:

Rabbi Stuart Dauermann: MessianicJudaism.me/Agenda
Rabbi Derek Leman: MessianicJudaism.me/Musings
Messianic Jewish Issues: MessianicJudaism.me/Media

It's Here!

2011-04-18T16:54:00.008-04:00

It's finally here ... and just in time for Passover!

As of today, Yinon Blog has moved over to our new home at MessianicJudaism.me/Yinon.

Old posts, images, and links will all still be available here, but ALL NEW CONTENT will be found at our new blog site.

There will also be other content at MessianicJudaism.me, including some News & Views about Messianic Jewish issues, a new blog by Rabbi Dr. Stuart Dauermann (The Messianic Agenda), and the very popular blog, Messianic Jewish Musings by Rabbi Derek Leman will also be moving over to the new site.

So check us out at our new home ... and Happy Passover!

Passover, Elijah, and Shabbat HaGadol

2011-04-14T22:15:00.006-04:00

Shabbat HaGadol

This week is Shabbat HaGadol, the Great Shabbat that occurs at the beginning of the week in which Passover will be observed (Passover begins Monday evening). There are five special shabbatot leading up to Passover. Each special Shabbat has special readings that are read in addition to the weekly portion. The exception is Shabbat HaGadol. Instead of an additional reading from the Torah, Shabbat HaGadol is highlighted by only a special Haftarah reading from Malachi which concludes with the words:

“Behold, I will send you Elijah the prophet, before the coming of the great and awesome day of HaShem” (Mal. 3:23).

Jewish tradition teaches us that Elijah is a messianic figure who will usher in Mashiach and the Messianic Age. This is purposely fitting at this season because Passover is our reliving and retelling of our redemption from Egypt. Both Jewish tradition and the New Testament portray Elijah as representing the coming of messianic redemption. That is why the figure of Elijah is so connected with Passover. Passover today commemorates our connection with not only our physical redemption from slavery, but our spiritual redemption as well.

The Besorah of Luke associates the personification of Elijah with John the Immerser:

“And it is he who will go as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous; so as to make ready a people prepared for the L-rd" (Luke 1:17).

So John the Immerser was a fulfillment of this week’s special Haftarah reading from Malachi 3:23 in preparation for the incarnation and revelation of Yeshua the Messiah. Yet, the role of Elijah is still not complete, for there is an expectation that Elijah himself will yet return ahead of our glorious Mashiach. This is the reason Elijah is referenced so often in Jewish tradition, especially during Passover. During the Seder there is a whole place setting (or in some homes, simply a cup) that is specifically set aside. It is left untouched in the messianic hope that each year we will open the door during our Passover festivities, and welcome in Elijah, who will in turn usher in the return of our Messiah.

Next week during the Seder, we will proclaim, “Eliyahu HaNavi … Come quickly and speedily with Messiah the Son of David.” As we sing those words this Passover, let us also remember the words associated with Shabbat HaGadol - “Behold, I will send you Elijah the prophet, before the coming of the great and awesome day of the HaShem.”

May we all merit the return of Mashiach and see that day fulfilled speedily and soon!

Some Big News!

2011-04-13T09:35:00.012-04:00

Some exciting things are happening here at Yinon. One of them arrives next week … we’re moving! Yes, that is right. Next week Yinon Blog will be moving to our new home at MessianicJudaism.me.

Old posts, images, and links will all still be available here. You will not have to change any links you currently maintain to yinonblog.blogspot.com (or yinonblog.com). It will simply happen that new content after next week will post to MessianicJudaism.me/Yinon.

There will also be other content at MessianicJudaism.me, including some News & Views about Messianic Jewish issues, a new blog by Rabbi Dr. Stuart Dauermann (The Messianic Agenda), and the very popular blog, Messianic Jewish Musings by Rabbi Derek Leman will also be moving over to the new site.

For more on this exciting announcement, check out Rabbi Derek's announcement today.

Stay tuned for more info …

Welcoming Mashiach

2011-04-12T10:10:00.005-04:00

John 12:1-26

The week before Pesach, after Yeshua had come from the house of Lazarus (whom he had previously raised from the dead) in Beit-Anyah, he traveled on to Jerusalem. Hearing that Yeshua was coming, the people began to run out to meet him. As he entered the city, riding on a donkey, the people waved palm branches and shouted “Hosha-Na, Hosha-Na! Baruch HaBa B'Shem HaShem! Melech Yisrael! - Deliver us! Blessed is He who comes in the Name of HaShem, the King of Israel!”

Upon seeing the crowds coming to greet him, Yeshua knew exactly what was taking place, and its significance. For at the same time, through another gate into the city, the same familiar scene was taking place. The Passover Lambs were being brought into the city, being led up to the Temple Mount. As they were brought into the city, the people were singing and dancing, and waving palm branches, shouting, “Hosha Na! Baruch HaBa B'Shem HaShem!”

The Passover lambs represented the atonement made on behalf of the Jewish people, and the shedding of whose blood brought deliverance from the plague of death. As Yeshua entered the city, and was met with the same recognition, there was a deep understanding of the event taking place. This was proclamtion to Yeshua's Messiahship and to his beeing seen as the Deliverer of the Jewish people. Riding on a donkey, a messianic symbol in Biblical times, Yeshua was fulfilling prophesies of what was to happen. He knew that it was now time to reveal himself to the world. In this Besorah reading, John testifies of this. How Yeshua, responding to his disciples Andrew and Philip, proclaimed:

“The time has come for the Son of Man to be glorified. Yes, indeed! I tell you that unless a grain of wheat that falls to the ground dies, it stays just grain; but if it dies, it produces a great harvest (John 12:23-24).”

During that final week of preparation before Passover, Yeshua, as the Passover lamb, was prepared to be sacrificed. Like the Passover lamb whose blood brought redemption to the people, Yeshua too knew that his blood would bring redemption to Israel. And when the High Priest slaughtered the lamb, announcing “it is finished,” that Yeshua too, as Israel's Highest Priest, would also declare “it is finished,” proclaiming the ultimate deliverance from the plague of spiritual death.

As Yeshua's elect, we must constantly, on a daily basis acknowlege his Messiahship in our lives. We too must cry out, “Hosha-Na! - G-d, please save us!” We must be desperate to see G-d work in our lives, and in our congregations and synagogues to bring about ultimate redemption! Zol shein zein d'geula, Moshioch zol shoin cumin -How lovely redemption shall be, for Mashiach is on His way!

The Leper Scholar

2011-04-08T14:41:00.016-04:00

Parashat Metzora

Our Torah portion this week is a continuation on the theme of tzara’at. Last week I discussed how tzara’at is not what we often think it is. Although it is commonly to understand these passages as dealing with an actual skin disease, Jewish tradition teaches that tzara’at is not leprosy at all, but a serious spiritual caused by Sinat Chinam – hatred without a reason.

Interestingly, there is a wealth of Jewish tradition that makes a connection between tzara’at and the Messiah. After all, the rabbis teach us that everything in the Torah concerns Mashiach. Therefore, the rabbis recognized that even within the spiritual malady of tzara’at were hidden signs of Mashiach:

This tradition of connecting tzara’at and Mashiach begins with a particular verse from last week’s parasha, in Leviticus 13:12-13:

יב וְאִם-פָּרוֹחַ תִּפְרַח הַצָּרַעַת בָּעוֹר וְכִסְּתָה הַצָּרַעַת אֵת כָּל-עוֹר הַנֶּגַע מֵרֹאשׁוֹ וְעַד-רַגְלָיו--לְכָל-מַרְאֵה עֵינֵי הַכֹּהֵן.	12 If the tzara’at breaks out all over the skin, so that, as far as the cohen can see, the person with tzara’at has sores everywhere on his body, from his head to his feet;
יג וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת-כָּל-בְּשָׂרוֹ--וְטִהַר אֶת-הַנָּגַע: כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא.	13 then the cohen is to examine him, and if he sees that the tzara’at has covered his entire body, he is to pronounce the person with the sores as ritually pure - it has all turned white and he is clean.

Referring particularly to verse 13, the Talmud States (b. Sanhedrin 97a):

“The Son of David (Mashiach) will only come when every government becomes heretical. Rabah said, ‘Where do we see this in Scripture? From the verse “He has turned completely white, he is ritually pure.’”

Rashi further expands on this verse and notes, “Just as when the affliction has spread throughout the entire skin and the person is ritually pure, so too, when all the governments have become heretical, the redemption will come.”

Recognizing that the Messiah must be afflicted, and familiar with suffering, the rabbis went even further - and one of the ways they identified Mashiach in the Talmud is with the title, The Leper Scholar:

“The Rabbanan (rabbis) say that Mashiach’s name is The Leper Scholar of the House of Rabbi, for it is written, ‘Surely he has borne our grief and carried our sorrows, yet we did esteem him stricken, smitten and afflicted by G-d (b. Sanhedrin 98b).’”

The rabbis obviously recognized that this does not mean that Mashiach would literally be afflicted with tzara’at but that this was a memtaphor. This connection between tzara’at and Mashiach is not unique to rabbinic literature. Rather, Yeshua himself is described in the Besorah as having compassion for the metzora (the person with tzara’at), and healing them:

“And it happened when he was in a certain city, a man covered with tzara’at saw Yeshua, and he fell on his face and implored him, saying, ‘L-rd, if you are willing, you can make me clean.’ Then Yeshua put out his hand and touched him, saying, ‘I am willing, be healed.’ And he commanded him to tell no one, ‘But go to the cohen and make an offering for your cleansing, as a testimony to them, just as Moshe commanded (Luke 5:12-14).”

Those with tzara’at were healed, and their healings were part of the sign of his being the Mashiach. Yeshua taught that we must forgive, and not let Sinat Chinam eat away within us:

"And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins" (Mark 11:25).
"Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven" (Luke 6:37).

According to the sages, tzara’at is the physical effect of sin. It is a spiritual disease that must be kept in check. To specifically avoid tzara’at, we must avoid slander and baseless hatred. All of us have spiritual sores and wounds, which if left untreated, can fester into something much worse. That is why we must learn to forgive and let go of any kind of judgment and hatred we might have against another person. Sinat Chinam – baseless hatred will destroy us, but forgiveness and healing can set us free!

We must learn how to go before our great great High Priest, Yeshua our Messiah (Hebrews 5), and let him inspect us. For through him, not only will we find healing and wholeness, but redemption as well.

Yad L'Achim Exposed - Parts II & III

2011-04-05T15:06:00.006-04:00

Last Thursday I posted a link to the first part of a special investigative report aired on Israel's Channel 1 News about the anti-missionary organization, Yad L'Achim. The group is responsible for regular acts of harassment and violence against religious minorities in Israel, especially Messianic Jews.

This three part special report is an important step for religious rights in Israel, particularly with raising awareness toward Messianic Jews. Here are the second and third parts which have now aired:

Part II

Part III

Watch. Sign. Share.

2011-04-04T11:35:00.002-04:00

The time has come to run toward free and fair elections in Congo!

In the last 10 years 5.4 million Congolese have died and 200,000 women have been raped in our world's deadliest war since WWII. In November Congo will be holding only the third election in the country's history. Human rights groups, political experts, and concerned individuals around the world are joining Congolese in calling for free and fair elections. For far too long the world's deadliest war, and many of the other issues affecting the people of Congo have been largely ignored by our government. It is time the U.S. appoints a special envoy to Congo! We absolutely need to monitor the elections, work to end the war, and speak of for the people of this great country.

Please join us in signing this petition (it literally only takes one minute). This petition is not like all petitions. If it's successful, it could actually be a huge step towards peace in a war torn land.

Please sign it, share it, and help us reach 200,000 signatures in 5 days! Sign the Petition HERE!

To find our more about Congo or the upcoming elections visit the FALLING WHISTLES website (http://www.fallingwhistles.com/).

Help end the war in Congo and be a whistle blower for peace!

A Misunderstood Condition

2011-04-01T12:16:00.006-04:00

Parashat Tazria

I used to teach in a Hebrew School at a large Reform Synagogue. One of my responsibilities was to prepare young adolescents for their B’nai Mitzvah. It never ceased to happen that every year some twelve year-old would get completely bummed out upon discovering that their entire Torah portion was about physical impurities and leprosy. Often they would try everything imaginable to get the rabbi or cantor to let them choose another Torah portion. But usually to no avail.

Although the majority of this week’s Torah portion focuses on leprosy, this is really not the most accurate translation and understanding of the Hebrew word Tzara’at. Although it is common to understand these passages as dealing with an actual skin disease, Jewish tradition teaches that tzara’at is not leprosy at all, but a serious spiritual condition.

According to the sages, tzara’at is a spiritual malady. It is believed that tzara’at is the result of Sinat Chinam – hatred without a reason. Therefore, tzara’at is the direct result of unforgiveness and hatred. Rabbi Samson Raphael Hirsch demonstrates that tzara’at cannot possibly be what we commonly understand as leprosy today. This conclusion is due to two things: First, the physical symptoms for leprosy are different from the Torah’s description. Second, the confinement procedures and rules for a person with tzara’at make absolutely no sense. For example, a person with tzara’at which covers their entire body is not ritually impure. But a person who is only partially covered with tzara’at is ritually impure (13:13).

Another example has to do with tzara’at within a home or dwelling (14:26). The Torah states that before a house can be declared ritually pure, all its contents must be removed. Otherwise they become unclean. However, if there was truly a worry about tzara’at being a contagious skin disease, it is irrational to exclude the household items from the quarantine.

The Talmud further states that if the symptoms of tzara’at appear on a newlywed or during a festival, the priest is not even to examine the person so as not to interfere with the celebrations. Therefore, if the purpose was to actually prevent the spread of disease, it would be important to enforce the laws of tzara’at so as not to spread it any further during these greater times of mingling and festivities.

Yeshua himself taught, “Do not judge, so that you won’t be judged! For the measure with which you judge others is how you too will be judged (Matthew 7:1-2).” According to the sages, tzara’at is the physical effect of sin. It is a spiritual disease that must be kept in check. To specifically avoid tzara’at, one must avoid slander and baseless hatred.

All of us have spiritual sores and wounds, which if left untreated, can fester into something much worse. That is why we must learn to forgive and let go of any kind of judgment and hatred we might have against another person. We must learn how to go before our great High Priest, Yeshua our Messiah, and let him inspect us. For through him, not only will we find healing, but wholeness and redemption as well.

-This commentary also appears in this week’s The Set Table (www.thesettable.org).

Help Make a Difference for Congo

2011-03-31T22:03:00.010-04:00

As many of you know, we care very much about the people of Congo and desperately want to see peace in the war torn country. 5.4 million Congolese have died and 200,000 women have been raped in our world's deadliest war since WWII. In November Congo will be holding only the third election in the country's history. Human rights groups, political experts, and concerned individuals around the world are joining Congolese in calling for free and fair elections. For far too long the world's deadliest war, and many of the other issues affecting the people of Congo have been largely ignored by our government. It is time the U.S. appoints a special envoy to Congo! We absolutely need to monitor the elections, work to end the war, and speak of for the people of this great country.

Please sign it, share it, and help us reach 200,000 signatures in 5 days! Sign the Petition HERE!

To find our more about Congo or the upcoming elections visit the FALLING WHISTLES website (http://www.fallingwhistles.com/).

Help end the war in Congo and be a whistle blower for peace!

Yad L'Achim Exposed

2011-03-31T21:18:00.014-04:00

This last week Israel's Channel 1 News aired a special investigative report on the anti-missionary organization, Yad L'Achim. The group is responsible for regular acts of harassment and violence against religious minorities in Israel, especially Messianic Jews. There is even a link between Yad L'Achim and the Jewish terrorist Jack Teitell who is currently being held for multiple acts of hate and violence, including planting the bomb that nearly killed a young Messianic Jewish teenager.

Along with the growth and influence of Yad L'Achim in recent years, there has also been an increase in its chutzpah. It is now taking upon itself to stalk and harass Israeli citizens who are not even connected to a religious minority.

The most telling part of the video is Yad L'Achim's founder, Rabbi Dov Lipshitz, responding to the inquiries of the reporter with the comment:

"The government is using democracy in order to not do what it is supposed to do. They need to decide if this is a Jewish country or a democracy. But they don't always go together - They are not friends."

And all of this is with the full support if Israel's Ministry of Interior. Many Israelis are joining with the voices of Israel's Messianic Jews and others in speaking out against this hate-group.

Watch the Channel 1 News special report here:

Quote of the Day: The Sacrificial System

2011-03-30T15:54:00.006-04:00

"The darkness of the sacrificial order must not be ignored. In sacrifice, man alleviates the darkness of his situation ... Sacrificial Judaism brings the truth of human existence into the Temple. It does not leave it outside its portals. It does not reserve sacred ground only for silent worship. Instead, the bruiting bleeding, dying animal is brought and shown to G-d. This is what our fate is. It is not so much, as is usually said, that we deserved the fate of the dying animal and that we have been permitted to escape this fate by transferring it to the animal. It is rather that our fate and the animal's are the same because its end awaits us, since our eyes, too, will soon gaze as blindly as his and be fixated in deathly attention on what only the dead seem to see and never the living. In the Temple, therefore, it is man who stands before G-d, not man as he would like to be or as he hopes he will be, but as he truly is now, in the realization that he is the object that is his body and that his blood will soon enough flow from his body as well. The subject thus sees himself as a dying object. Enlightened religion recoils from with horror from the thought of sacrifice, preferring a spotless house of worship filled with organ music and exquisitely polite behavior. The price paid for such decorum is that the worshiper must leave the most problematic part of his self outside the temple, to reclaim it when the service is over and to live with it unencumbered by sanctification. Religion ought not to demand such dismemberment of man."

-Dr. Michael Wyschogrod, from his classic book, The Body of Faith, p. 18-19.

Holy Cow!

2011-03-25T09:33:00.003-04:00

Shabbat Parah

This week is a special Shabbat, called Shabbat Parah. It is named after the special maftir reading from Numbers 19 that describes the process for sacrificing the Red Heifer. This portion is always read before the beginning of the Jewish month of Nissan.

In biblical times, every person was required to bring a Korban Pesach, a Passover Sacrifice on the eve of Passover that was to be eaten during the Seder. However, only people who were ritually pure were able to partake of it. Therefore, right before the month of Nissan (the month in which Passover falls) a public announcement would be made that every person who had become impure must purify themselves, and be extremely careful not to become impure before Passover.

The parah aduma (red heifer) represents the quintessential chok (divine decree without any seeming rationale). The ashes of the Red Heifer were used for purification. Through the death of a calf, the Tabernacle, its furnishings, and those who served were purified and ritually cleansed to serve in the presence of G-d. The ashes were also used to purify someone who became ritually impure through contact with a dead body.

In Likutei Halachot, Rebbe Nachman explains why this special portion (Shabbat Parah) is read after Purim. In the course of our victory over Haman-Amalek, we become defiled through contact with death and evil, and need to be purified. The Sfat Emet further explains that tumat met (impurity from the dead) is a function of mortality, which entered the world as a result of the primordial sin of Adam who ate from the tree of knowledge. According to Rabbi Zvi Leshem, man’s desire to be all knowing like G-d, placing the value of knowledge over that of faith, led to his downfall, bringing death and impurity into the world. Ritual purity comes through the willingness to serve HaShem even in a reality permeated by doubts and confusion.

On this Shabbat Parah we focus on a cow. Although this does not make any sense to our rational minds in the modern age, there are significant reasons. For it is not about us, but about HaShem. The purpose of the red heifer is to to bring forth purification and life where there seems only death.

The New Rabbi

2011-03-21T14:31:00.024-04:00

The New Rabbi by Stephen Fried is an absolute MUST READ! I recently finished the book and have been recommending it to a number of other rabbis and leaders. I originally came across the book a few years ago. However, a recent leadership decision prompted me to pick-up the book and read it.

Written by an award-winning investigative journalist, the book chronicles the politics of community, the power of inspirational leaders, the retail business of religion, the yearning for spirituality, and the wonderfully complicated world of American Jews.

Although a work of non-fiction, the book reads like a novel - full of excitement, intrigue, and emotion. Stephen Fried is able to write a book that pulls you into the story and gives you a glimpse into the search process of finding a new rabbi.

The center of this compelling chronicle is Har Zion Temple in Philadelphia, which for the last eighty years has been one of the largest and most influential congregations in America. For thirty years Rabbi Gerald Wolpe was its spiritual leader - a brilliant sermonizer of wide renown. But with the announcement of his retirement, a remarkable nationwide search process is begun. The story of how such a congregation searches for a new leader is largely unknown to the lay world. During this dramatic moment, Wolpe agreed to give extraordinary access to Fried, inviting him - and the reader - into the intense personal and professional life of the clergy and the complex behind-the-scenes life of a major Conservative congregation. The result is a front-row seat at the usually clandestine process of choosing a new rabbi - as what was expected to be a simple search for a successor nearly tears a venerable congregation apart.

If you are part of a search committee looking for a new congregational leader, if you are currently a congregational leader looking to retire, or if you are a newly hired young leader - this book is for you. And even if you are none-of-the-above, but are intrigued at the inner workings of the clergy and the politics of congregational life, you too will enjoy this quick, easy to read, and well-written book.

And make sure to read the paperback which has a new afterward which gives an update on the congregation, the rabbi, and many of the other individuals in the book.

I cannot recommend this book enough. Pick it up and let me know what you think!

Harassment in Arad

2011-03-20T21:19:00.010-04:00

A couple of weeks ago I blogged about the hate-fest in Ashdod directed against Messianic Jews in the city. Recently, similar protests have been held in another Israeli city, Arad. Going back to 2006, Arad has been the location of many violent acts directed against Messianic Jews, especially by the Gur Chassidim. Messianic Jews have been harassed, fired from their jobs, physically attacked, and protested against. This is despite the fact that Messianic Jews are faithful citizens, contribute to the greater good of the country, serve in elite military units, own businesses, and even serve in the government.

Yet, there are individuals and groups within Israel who violently oppose Messianic Jews. Below is a recent news segment from Israel's Channel 1 News on the demonstrations in Arad directed toward Messianic Jews:

Purim: A Sudden Reversal

2011-03-18T10:00:00.002-04:00

Shabbat Zachor

The Shabbat that precedes Purim is called Shabbat Zachor – the Shabbat of Remembrance. For on this Shabbat, there is an added maftir (a different concluding reading) and a different Haftarah reading because we are to recall the Torah command to blot out the memory of the Amalekites.

The sages recognized the direct connection between the command to blot out the memory of Amalek (Deut. 25:17-19) and Purim. Haman, the chief villain of the Purim story is a descendent of Agag (see Esther 3:1). And we learn from the special Haftarah reading this week (1 Samuel 15:1-34) that this is King Agag, the king of the Amalekites during the reign of King Saul.

Thus, the rabbis maintained that this portion should be read right before Purim because Haman was an Amalekite – a descendent of King Agag. Haman continued the same hatred against the Jewish people as his ancestors, the Amalekites, did. Therefore, Purim is not just a deliverance from Haman the individual, but a deliverance from Amalek.

In her commentary on jewschool.com, Alana Vincent raised an additional interesting question regarding the Torah command to “remember what Amalek did to you … (Deut. 25:17)”:

“What does it mean to remember? How on earth am I supposed to remember something that happened thousands of years ago, to someone else? How can we both remember and blot out the remembrance of Amalek? Why go through such terrible mental contortions at all—isn’t it better to just forget?”

Amalek and Purim represent a clear biblical theme of sudden reversal - when G-d turns everything upside down. After all, with all of this talk of wiping out the Amalekites, and the threatened destruction of the Jewish people mentioned in the book of Esther … why do we celebrate? Why is Purim associated with so much joy? As Alana asks, isn’t it better to just forget?

Rabbi Yaakov Asher Sinclair points out that the only difference between a tragedy and a comedy is the ending. The book of Esther is written in the classic style of a comedy. The whole tragedy is turned upside down, Haman is hung on the enormous gallows he himself built, the Jewish people are saved, thousands of Persians convert to Judaism, and a Jewish girl becomes queen of what is now modern day Iran. The irony of the book should be evident.

And yet, Rabbi Sinclair adds that this is what it will be like with the coming of Messiah. It will be a sudden reversal. “When Mashiach comes, he will come in an instant and things will be turned upside down in a second just like Purim.”

We must always remember … and … never forget. We must never forget our past and struggles, and yet we must remember that redemption is near, for Mashiach is coming.

Chag Sameach!

Quote of the Day

2011-03-16T09:08:00.001-04:00

The Rabbis teach that in messianic times, "when all the other festivals will be abolished, Purim will remain." (Midrash Mishle 9:2) Why?
Why is this strange, party-strewn, hero and villain tale so powerful that it must never disappear? Perhaps the secret is that Purim is the only holiday set aside for laughter. Skits, sketches, revelry, joking — these are all part of Purim. Purim occurs in Adar, the month when, the Rabbis tells us, we are invariably joyful. Of all the things that mark human life — pain, seeking, questioning, spirituality, hope — could it be that laughter alone abides?
In the Talmud, (Ta'anit 22a) we read that a certain Rav Beroka once met Elijah the prophet in the marketplace. Visitations from Elijah are periodically recorded in rabbinic literature. Elijah brings wisdom and counsel to this world. Rav Beroka asks who of those in the marketplace will inherit the world to come. Elijah points to two men.
Rav Beroka wants to figure out what accomplishment separates these two from their fellows. "What is your occupation?" Rav Beroka asks.
They answer: "We are jesters. We make the sad laugh, and when we see two people arguing, we try to make peace between them." Happy Purim, forever.

-Rabbi David Wolpe from this week's "Off the Pulpit."

Esther the Superhero

2011-03-15T19:20:00.001-04:00

What little girl doesn't want to wear a Queen Esther costume for Purim? She's the paragon of our every dream - the beauty of all Jewish beauties, the savior of the Jewish people, the dutiful niece of great Mordechai ...

I remember feeling slightly competitive with the other little girls in my shul when they showed up in Esther costumes, as well. The nerve! I'm the daughter of the President of the Board. Doesn't she know better?!?! In defense, I adopted Vashti as my Purim alter ego, and imagined her as an enlightened feminist with too much dignity to put up with her dopey king. There was never any competition there in the costume category.

Secretly, though, I've never given up my admiration for Esther. So I'm particular delighted that she's been recast as a Jewish superhero in the wake of recent fanfare over the role of Jews in the comic book industry.

It all started with Arie Kaplan's book, From Krakow to Krypton: Jews and Comic Books. Published in 2008, his book inspired the Skirball Cultural Center in Los Angeles to open ZAP! POW! BAM!, an exhibit documenting "the genesis of cultural icons such as Superman, Batman, Captain Marvel, and Wonder Woman." Wonder who was behind these characters? Yup, Yids.

Two years ago, we brought our synagogue's youth group to the above exhibit, and were stunned to see artwork (published well before the United States' intervention in WWII) of Captain America and other comic book heroes battling Hitler and other Nazi villains. Turns out these poor Jewish kids growing up on the East side of Manhattan in the 30s and 40s found their creative outlet in the comics, and their depiction of Jews as superheroes shaped an entire generation.

Well, all this superhero hullabaloo inspired Hayley Siegel at Jewcy to reflect on the "real" Jewish superheroes, in a blog post titled "What it means to be a Jewish Superhero." My little Esther-loving heart is twitterpated. Here's an excerpt:

Within both Jewish tradition and comic books, there comes a pivotal moment when every hero must step into his/her destiny and take charge of his/her obligation to help those in need. However, during these moments of change and transition, a hero oftentimes has to negotiate for the opportunity to save the day! Once these characters openly convey their heroic intentions, they find the courage to step into swift action when the time calls. For example ... in Megillat Esther, Queen Esther comes forward with the admission of her Jewish identity to the King. Esther's confession, which comes just at the right moment, saves the entire Jewish nation from the perilous schemes of Haman. In the world of comic books, we find that superheroes such as Spiderman, Superman, and Batman initially run away from their heroic duties. However, after they complete honest conversations with loved ones and supporters (like Esther!), each character eventually acknowledges that they must utilize their powers for tikkun olam (repair of the world).

Maybe next year I'll wear an Esther costume ... with some Wonder Woman power cuffs for added measure.

A Prayer for Japan

2011-03-15T12:20:00.018-04:00

The situation in Japan only seems to be getting worse. The eathquakes and tsunami last week devastated the country, leaving thousands dead and many, many more wounded and trapped. Now we also have the possible threat of a nuclear disaster to add to the mix. If Japan ever needed our prayers and support it is certainly now.

Mechon Hadar posted a prayer, written by Rabbi Shai Held, for those suffering in Japan on their website. I would greatly encourage us to use (or adapt) the text of this prayer while praying for Japan both within our own private davening, and in our services this coming Shabbat:

Ruler of Creation, Master of the World		אבינו שבשמים, אדון כל המעשים, רבון כל העולמים
Have mercy on all those who are suffering from the raging waters and the storming waves.		רחם על כל אלה הסובלים מן המים הגועשים והגלים הרועשים
Have compassion on Your creatures - Look, O Lord, and see their distress; Listen, God, and hear their cries.		חמול על מעשיך - הביטה יי וראה צרתם, האזינה אלוהים ושמע צעקתם.
Strengthen the hands of those who would bring relief, comfort the mourners; Heal, please, the wounded.		חזק את ידי המצילים, נחם את האבלים, רפא נא לפצועים.
Grant us wisdom and discernment to know our obligations, and open our hearts so that we may extend our hands to the devastated.		חָננו בינה והשכל לידע את חובותינו, ופתח את לבינו למען נושיט יד אל הנדכּאים.
Bless us so that we may walk in Your ways, "compassionate ones, children of compassionate ones."		ברכינו אלוהינו ונלך בדרכיך, רחמנים בני רחמנים.
Grant us the will and the wisdom to prevent future disaster and death;		תן בנו אומץ וחכמה למען נמנע אסון ומות.
Prevent plague from descending upon Your earth, and fulfill Your words,		מנע מגיפה בעולמיך, וקיים מאמריך
"Never again shall there be another flood to destroy the earth."		וְלֹא־יִהְיֶה עוֺד מַבּוּל לְשַׁחֵת הָא
Amen. So may it be your will.		אמן. כן יהי רצון

Giving

There are also a number of ways to donate to help the victims in Japan. Here are a few recommended resources:

1) American Jewish Joint Distribution Committee

2) The Jewish Federations of North America

3) Doctors Without Borders

4) American Red Cross

Tragic Events

2011-03-13T16:41:00.011-04:00

This weekend the world experienced two very tragic events:

Japan

The first was the multiple earthquakes and tsunami that began on Friday, March 11th, that has devastated Japan. As of today, the BBC reports the death tole currently stands at over 1,500. And the earthquakes have continued through the weekend, making rescue efforts even more difficult and dangerous. Countries around the world are sending support to Japan, including Israel, which sent a search and rescue team this morning. May HaShem comfort all those who mourn, may He guide the efforts of the rescuers, give support and hope to those still trapped, and bring healing to all the victims.

Israel

The second tragic event was the brutal murder of a family in Israel late Friday night. A husband, wife, and three children were all viciously murdered (the youngest being only 3 months old!) when a terrorist sneaked into the home. Two children, ages 8 and 2 miraculously survived the attack. The murdered family was discovered by their 12 year old sister who came home late in the evening. As news of the brutal murders spread throughout Israel, the country stirred in shock, grief, and anger. May HaShem also comfort the remaining children, their friends and family, and the nation as it mourns this family.

Baruch Dayan HaEmet - Blessed are You, the True Judge (the blessing recited upon hearing terrible news)

Holiness of a Different Kind

2011-03-11T10:47:00.002-05:00

Parashat Vayikra

This week we begin reading the book of Leviticus. To many people, this is just a book of do's, don'ts, and lots of boring details. However, what most people do not realize is that packed within the entire book of Leviticus are details of Holiness.

According to the great Jewish thinker Abraham Joshua Heschel:

“The question of religion is what we do with the presence of G-d: how to think, how to feel, how to act; how to live in a way compatible with our being created in the image of G-d.”

Holiness is not some mystical state we all someday hope to obtain. Rather, according to Scripture holiness is a lifestyle. If we want to know how to live a holy life, HaShem gives us the details – show neither partiality to the poor nor deference to the mighty … don’t stand idly by the blood of your neighbor … keep my Shabbat … observe the mitzvot …

These are the details of holiness. The Torah often paints an image quite different from our western concepts of what it means to be holy. Although there is an element of mystery to holiness, holiness also does not exist apart from a way of life. We are to be holy because G-d is Holy.

Quote of the Day: The Shema and its Blessings

2011-03-10T13:12:00.011-05:00

“At the heart of the Jewish liturgy, recited twice daily, stands the Shema. The opening line of the Shema consists of an acknowledgement of Hashem as One. In the blessing that precedes and prepares for the recitation of the Shema, the divine unity serves as the basis and goal for a corresponding unity among those who confess it – initially, in the heart of each Jew (“Unify our hearts to love and fear Your Name”), and then in the community of dispersed Jews throughout the world whom Hashem will gather together as one (“Bring us in peace from the four corners of the earth, and lead us upright to our land”). As a result of Hashem’s action to establish Israel in spiritual and physical unity, Israel will be able to acknowledge in eschatological fullness the unity of the divine Name (“Draw us near to Your great Name in truth, to acknowledge You and Your unity in love”)."

-Rabbi Dr. Mark Kinzer - from his recent paper, "Messianic Jewish Community: Standing and Serving as a Priestly Remnant," delivered at the 2011 Hashivenu Theological Forum.

Quote of the Day

2011-03-09T10:37:00.006-05:00

"I will accept G-d only if I can confront G-d. Not benign acceptance, but the eternal wrestling of the soul. Jacob wrestled with You and he came forth limping from the arena. I am damaged as well, and I understand completely the Yiddish lament, 'Oh, L-rd, You help complete strangers, why won't You help me?'

There's a Midrash where the question is asked with the addition of a poignant cry, 'G-d, it is such a difficult world, why don't you send someone who can change it?' and G-d answered, 'I did send someone. I sent you.'"

-Rabbi Gerald Wolpe z"l - from his final Kol Nidre sermon delivered before his retirement, as recorded in the book, The New Rabbi, p. 101.

Hitbodedut: Praying in Solitude

2011-03-08T10:45:00.014-05:00

I have blogged before on the Chassidic concept of Hitbodedut - the practice of being alone with G-d. In addition to regular davening from the Siddur, Rebbe Nachman of Breslov frequently recited extemporaneous prayers. In fact, he taught his Chassidim (his followers) that they should spend at least one hour alone each day, talking aloud to G-d in his or her own words, as if "talking to a good friend." This practice was to be in addition to the prayers of the Siddur. Breslover Chassidim still follow this practice, which is known as hitbodedut (literally, "to make oneself be in solitude").

Today I ran across a short documentary video that does a great job of introducing the concept of Hitbodedut to a wider audience:

According to Rebbe Nachman:

“Hitbodedut is the greatest thing - above all else. That is to establish at least one hour or more to be alone in some room, or in the field, and to voice one’s dialogue between himself and his Owner. Reasoning and arguing with graceful words of appeasement and conciliation, requesting and beseeching before Him who is Blessed to bring one close to His service in truth. And this prayer and supplication should be in the language one speaks naturally.”
-Likutei Moharan II, 25

Yeshua, himself, encouraged the practice of spending time alone in prayer:

"But you, when you pray, go into your room, close the door, and pray to your Father in secret. For your Father, who sees what is done in secret, will reward you."
-Matthew 6:6

Moses, Leadership, and Humility

2011-03-04T00:02:00.014-05:00

Parashat Pekudei

No task is ever below our dignity. No matter how far we climb on the social ladder, we should never think too highly of ourselves. How is this supported in this week’s parasha? The answer is found where G-d calls Moses to be personally involved in the building and erecting of the Tabernacle:

“HaShem spoke unto Moses, saying: ‘On the first day of the first month, you are to set up the Tabernacle, the tent of meeting (Exodus 40:1-2).’”

In verse 40:2 and subsequent verses, G-d tells Moses, “YOU are to set up the Tabernacle.” It was not enough for Moses to simply oversee the work that was being done, he had to be actively involved. Despite the fact that Moses experienced God face-to-face, and received the Torah upon Mt. Sinai, G-d called him personally to set up the Tabernacle. G-d expected even Moses to lead by example.

Moses could have balked at this idea. He could have refused. But he didn’t. He obeyed. Although he was the leader of the Israelites, and one of the greatest figures who ever lived, he did not consider himself as too important to do such work. Rather, throughout the rest of the parasha he was actively involved in the construction of the Tabernacle.

Speaking on this verse (Ex. 40:2), the Lubavitcher Rebbe, Menachem Mendel Schneerson, once stated:

This teaches that a person cannot only busy himself with his own spiritual development and Torah study. He needs to also be involved in helping others, just like G-d who wanted Moshe to be involved with the Tabernacle, not just as a spiritual leader and mentor, but also, “with his hands” (Gutnick Edition Chumash, 609).

True leadership is always by example. It is being willing to do whatever needs to be done. No matter how big or how small. When I formally began my rabbinical studies, I remember my rabbi asking me a very vivid question: “How good are you at plunging toilets?” His response was that if I was not willing to plunge toilets I had no business becoming a rabbi. And he was right. I cannot tell you how many toilets I have plunged since that day nearly fourteen years ago. Because any time something goes wrong in a congregation … “O Rabbi!”

Often we look at those in leadership or influential positions and covet their jobs. Yet, if we really saw what the position entailed, most of us would actually pass it up. For example, what most people see congregational leaders doing in public, is really often only about ten percent of our work. What they do not see is what happens on all the other days of the week and behind the scenes - moving chairs, administration, volunteer coordination, or cleaning stains out of the carpet after oneg. We must always be willing to serve. And in whatever capacity is needed.

This also follows the leadership model demonstrated by Yeshua, who taught that the greatest shall be least, and the least shall be the greatest (Mat 20:16). Furthermore, the greatest leader is to be the servant of all (Mark 9:35). Yeshua never perceived a task or person as below him. Rather, he served all, washed their feet, or supported all those who were hurting. As a “greater Moses,” Yeshua was our greatest example. Like Moses, G-d has called each of us to be participants in the building of his Kingdom. And each of us has the opportunity to partner with God in bringing redemption into the world. G-d has a role for each of us to play. The question is, are we willing to do it? For as James writes (1:22), it is not enough to only be hearers of what Torah says, but we must be doers as well!

*This week's commentary was originally written for the Set Table.

Quote of the Day

2011-03-03T11:30:00.008-05:00

"The future of Jewish life is dependent upon Jews - not just rabbis - taking hold of the rich, challenging, surprising, and inspiring heritage that makes up our texts and traditions. It is not about the new "big idea" or innovation for its own sake, but a recognition that the big ideas in Judaism were laid out clearly by our ancestors thousands of years ago. It is about reclaiming those ideas, bringing them to life in this century, and taking them so seriously that they might change your life ... we have the potential to empower Jews to own - really own - what has been ours for years. We have no time to waste."

-Rabbi Elie Kaunfer - from his book, Empowered Judaism, p. 1.

National Day of Unplugging

2011-03-02T19:39:00.001-05:00

Last week I posted about the Sabbath Manifesto, an initiative of Reboot, which has launched a campaign for a National Day of Unlpugging. The campaign encourages Jews across America on this COMING SHABBAT, March 4-5, 2011 (from sundown to sundown) to take one Shabbat to simply focus on 10 things:

Avoid Technology
Connect with Loved Ones
Nurture Your Health
Get Outside
Avoid Commerce
Light Candles
Drink Wine
Eat Bread
Find Silence
Give Back

I encourage us all to join thousands of other Jews to take the Sabbath Manifesto challenge - and spend a Shabbat focusing on 10 simple points that can better ourselves, our families, and our world.

The Shechinah in Exile

2011-03-01T11:26:00.012-05:00

The concept of a compassionate and personal G-d is not foreign to Rabbinic thought. One particularly interesting example is the concept of "the Shechinah in Exile."

According to the Tanya[1] (quoting the Gemara), “When they [the Israelites] were exiled to Edom, the Shechinah went with them.”[2]

I find this to be a very powerful idea. It is a picture of HaShem not as being distant, but as rather very near to us. It is a very personal conception of G-d - an idea that G-d suffers along with Israel and is exiled alongside the Jewish people. That G-d chooses to be exiled along with His people. In thinking about this concept, I cannot help but think about Abraham Joshua Heschel’s description of “G-d in search of man.”[3] That more than we think we are pursuing G-d, G-d is actually in pursuit of us. And not only is this a G-d who pursues us, but is so moved by, and with us, that G-d too is exiled along with Israel.

This very personal conception of a compassionate G-d is also a popular motif within Midrash. This is especially true within a particular group of texts from Eichah Rabbah regarding “Rachel Weeping.” These texts clearly demonstrate HaShem’s compassion over Israel where G-d is described as weeping alongside Rachel:

כיון שראה אותם, הקב"ה מיד, "ויקרא ה' אלוהים צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק." ואלמלא מקרא שכתוב, אי אפשר לאמרו. והיו בוכין והולכין משער זה לשער זה כאדם שמתו מוטל לפניו. והיה הקב"ה סופד ואומר אוי לו למלך שבקטנותו הצליח ובזקנותו לא הצליח.
“As soon He saw them, the Holy One, Blessed be He, immediately declared ‘HaShem, G-d of Hosts, on that day has called for crying, lamenting, pulling out one’s hair, and for putting on sack-cloth [Is. 22:12].’ If it were not written in Scripture, it would be impossible to say. [Yet], they would weep continuously from one gate to another as a man who’s dead is laid before him. The Holy One, Blessed is He, lamented and said, ‘Woe to him, to the king who succeeded in his youthfulness, but was unable to succeed in his old age.’”[4]

In this particular text from Eichah Rabbah, HaShem declares a day to cry and lament (ויקרא ה' אלהים צבאות ביום ההוא לבכי ולמספד), and is described as weeping along with Rachel (בוכה, ומבכה הקב"ה עמה). In another closely related text[5], “Rachel” is meant to be understood as representing both Rachel and HaShem (אל תיקרי רחל ... אלא רוח-אל).

These “Rachel Weeping” passages in Eichah Rabbah (and Seder Eliyahu Rabbah) exemplify an idea similar to the concept of the Shechinah in exile represented in the Tanya. In the Eichah Rabbah passages it is not just Rachel weeping over her children, but HaShem as well. As such, these texts, along with the Tanya's reference to the Shechinah in exile demonstrates a perception of the Divine that is personal, compassionate over the Jewish people, and actively involved our daily lives.

[1] The Tanya is one of the primary texts of Chassidut – Chassidic life and thought, and could even be said to be an introduction to “Chassidic Psychology.” It was written by the founder of Chabad Chasiddism, Rabbi Schneur Zalman of Liadi (the Alter Rebbe) and was first published in 1796.

[2] Tanya, Chapter 17.

[3] Abraham Joshua Heschel, God in Search of Man (New York: Farrar, Straus and Groux, 1983).

[4] Petichta 24, Eichah Rabbah HaMevuar (Jerusalem: Machon Hamidrash Hamevo’ar, 2004) 78. (Translation mine)

[5] Seder Eliyahu Rabbah, Ch. 28, Siman 2. (Davka)

Hate-Fest in Ashdod

2011-02-27T22:38:00.022-05:00

Persecution against Messianic Jews has increased lately in Israel, and last Monday night, February 21st, nearly 1,000 protesters gathered outside a Messianic congregation in Ashdod to spew vicious hatred and lies. The event was organized by Yad L'Achim and was attended by many well-known rabbis who participated in delivering virulent speeches - spewing the typical epithets that Messianic Jews steal Jewish souls, prey on children, and equating us with Hitler. The following quote is taken from an eye witness to the events as they unfolded:

"Before I realized what was happening I had between 50-100 people surrounding me, calling me a missionary and asking me what I was doing in Israel. Boys as young as 6-7 years old were hissing at me, making hateful faces. The group closed in more and more trying to intimidate and I'll be honest it worked.
There was a heavy police presence in the area, but it took the police a while to notice (or want to notice) that suddenly I had become a topic of interest to many in the crowd …

The spirit of hate, the demonic spirit that just radiated off of them is hard to put into words. I tried to look some in the eyes, but I found only a cold, death-like gaze staring back at me.

After about 15 minutes of the crowd getting closer and closer and becoming more and more vocal, I knew it was time to go. I asked a police officer to escort me to my car and then left.

I felt so sick to my stomach. I wasn't really afraid. I was honestly just so sad. These are my fellow Jews, my fellow Israelis, my family ... and they wanted to kill me. I'm convinced that if the police had not been there, they would have tried."

We must pray, speak-up, and stand together with our holy brothers and sisters in Eretz Yisrael who are at the forefront and paving the way for the rest of us.

Update: Tomorrow, Tuesday, March 1st, hundreds of Ultra-Orthodox protesters are expected to stage a similar protest in Arad. Messianic Jews in that city have faced violent persecution for years. Please pray for the safety of our fellow Messianic Jews in Arad ... and we'll keep you posted.

A Tabernacle, Furniture, and the Presence of God

2011-02-25T10:30:00.013-05:00

Parashat Vayakhel

This week’s Torah portion gives further instructions concerning the building of the Mishkan (the Tabernacle) and its furnishings. This raises an interesting question: For if the Bible’s overall theme is about G-d’s relationship with humanity through the Jewish people, then why is so much attention given to the details of objects? The answer is deeply connected to the purpose of the Mishkan, its furnishings, and the manifest presence of the Divine.

The Mishkan as Representation of G-d’s Presence

The Hebrew word for the Tabernacle is Mishkan (משכן), which means “to dwell” or “dwelling.” It comes from the root, shachan (שכן), which is also related to the word Shechinah (שכינה), meaning the manifest presence of G-d. They are all based on the same Hebrew root. Th Therefore, even the word Mishkan denotes HaShem's presence (the Shechinah) that would dwell among the people of Israel.

The Jewish sage, Ibn Ezra, comments that “while Moses was still on Mt. Sinai, G-d commanded him concerning the Tabernacle so that it would be a permanent place among the people for the glory that had rested on the mountain.” The author of Revelation writes that this continued presence of God will continue beyond the second coming of the Messiah and even into the “New Jerusalem.”

“And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of G-d is with men, and He will dwell with them, and they shall be His people. G-d Himself will be with them and be their G-d (Rev. 21:3).’”

According to the Ramban (Rabbi Moshe ben Nachman), “The secret of the Mishkan is that the Shechinah, which rested openly on Mt. Sinai, would dwell in the Mishkan in a concealed way … Thus, the Shechinah which appeared to them at Sinai continued to rest with Israel in the Mishkan.”

This idea is further supported by Ibn Ezra, who states: “While Moses was still on Mt. Sinai, G-d commanded him concerning the tabernacle so that it would be a permanent place among the people for the glory that had rested on the mountain.” As such, the Tabernacle served as a tangible assurance of the bond that G-d had forged with the people of Israel at Mt. Sinai.

Each of us is a Portable Tabernacle

According to the great medieval Torah commentator, Abravanel, “When the Torah speaks about the Mikdash, it is not only describing a sacred building in which worship takes place but it also has in mind the body of each human being. That is to say, each human being is a sacred sanctuary.”

Isn’t this exactly what the Shaliach Sha’ul wrote?

“Or do you not know that your body is a temple for the Holy Spirit who is in you, whom you have from G-d, and that you are not your own? For you have been bought with a price: therefore glorify G-d in your body (1 Cor. 6:19-20).”

The ultimate example of this is Yeshua himself, who identified himself as an incarnation of the Temple:

“Yeshua answered them, ‘Destroy this Temple, and in three days I will raise it up.’ The Judeans then said, ‘It took forty-six years to build this temple, and will You raise it up in three days?’ But he was speaking of the temple of his body (John 2:19-21).”

This is a powerful image! The same presence of G-d that was revealed to Moshe at Mt. Sinai, and which dwelled in the Sanctuary, resides within us. Each one of us, therefore, is a dwelling place for the presence of HaShem. May we, as followers of Yeshua, our Righteous Messiah, continue to live lives aware of G-d’s manifest presence, and may we continue to work to bring that Presence to the rest of the world – thereby affirming our calling to be a Light to the Nations.

*Originally submitted to the UMJC website's weekly Torah commentaries.

Quote of the Day

2011-02-24T11:04:00.003-05:00

“The great question of why God permits evil is usually treated in Judaism less as a “why” question than as a “what” question: Given the evil in the world, what do we do about it?
We can wonder about God’s role, but it is ultimately inscrutable. We cannot know. Imagine how little a two-year-old understands an adult. He cannot even understand what he does not know. The Jewish tradition conceives of the gap between humans and God as far greater than that between an adult and an infant. So how, ultimately, can we understand?
What we can do, is act. Faced with evil, we can choose goodness. In a weary world, mitzvot enable us to begin closing the breach between what is and what should be. Even in the most difficult circumstance, we can choose. As the great Viktor Frankl writes in Man’s Search for Meaning: “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms — to choose one's attitude in any given set of circumstances, to choose one's own way.’”

-Rabbi David Wolpe - From a past edition of his weekly Off the Pulpit.

Are You the One?

2011-02-21T23:08:00.010-05:00

Matthew 11:1-19

John the Immerser often receives very little attention. Of course people talk about him as being important because he was a cousin and forerunner of Yeshua, but otherwise his role is largely reduced to a small mention in the introduction to a much larger narrative.

Hermeneutically, however, the Gospel writers place the greatest emphases on details they deem the most important to the larger story. Interestingly, all four Gospels mention the narrative of John. You can choose to skip over this fact – as most others do – or you can recognize its significance. Not even Yeshua’s birth narrative is mentioned in all four Gospels (it is only recorded in Matthew and Luke). As such, all four Gospel writers considered John’s narrative as having far more relevance to the larger redemptive story of Yeshua than even Yeshua’s birth. Think about that for a moment.

So who exactly was John? In addition to being Yeshua’s cousin, he was a cohen – a priest on both sides of his lineage and groomed from birth to serve in the Jerusalem Temple. Yet, it seems at some point he was either sent out, or banished to the desert.

In this Besora portion, John sends a message to Yeshua asking, “Are you the one who is to come, or should we look for someone else?” (Mt. 11:3) Jon is clearly asking, “Are you the Messiah?” Yeshua responds, saying:

“Go and tell John what you are hearing and seeing – ‘the blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are being raised and the poor hear the Good News.’ (Matthew 11:5 quoting Is. 61:1)”

What is so significant about Yeshua’s response?

It is a messianic quote from the prophet Isaiah. In Jewish thought, talk is cheap. Yeshua does not respond merely with words, but rather with a demonstration that he is indeed the promised Messiah. Yeshua wants John to know for sure. However, Yeshua, knowing John, adds a small detail he knew maybe only John would catch. In his quote of Isaiah, Yeshua adds “the dead are being raised,” a detail not actually found in Isaiah 61:1. The only other place this particular phrasing has ever been found is in the Dead Sea Scrolls (in scroll 4Q521). Because of John’s believed connection to the Qumran community, in my opinion this was a sort of personal nod or wink to John, adding even greater emphasis to Yeshua’s response.

John was the perfect candidate to be a forerunner for Messiah. John was an Elijah-type figure who would usher in Yeshua’s time on earth. As John himself states, “The reason I came immersing with water was so that [Messiah] might be made known to Israel” (John 1:31).

Each of us has a role similar to John. We need to prepare the world for Messiah’s return, and become participants in ushering in the Messianic Age. It is a great task. However, our role has also been divinely selected. G-d has chosen each of us in this particular time for a certain reason. G-d needs you. Only when working together can we experience the long awaited return of our beloved Messiah Yeshua – may it be soon!

*This commentary originally appeared in the Set Table.

A Golden Calf and a Plea for Mercy

2011-02-18T10:32:00.009-05:00

Parashat Ki Tissa

The two most dramatic elements within Ki Tissa are clearly the sin of the Golden Calf and Moshe’s following plea before HaShem for mercy.

Regarding the sin of the golden calf, the people of Israel grew agitated with Moshe and took matters into their own hands:

“They gathered around Aaron and said to him, ‘Get busy and make us gods to go ahead of us; because this Moshe, the man that brought us up from the land of Egypt - we don’t know what has become of him.’” (Exodus 32: 1)

Aaron cooperated. Whether his actions were the result of fear or an attempt at appeasement, many authorities agree that Aaron’s accompanying actions were his biggest failure. Rabbi Adin Steinsaltz states that Aaron’s participation in creating the golden calf was “the worst failure of his career.” This assessment is supported by Nehama Leibowitz who sees within the narrative not only the failure of Aaron and the sin of the Israelites, but a deliberate warning that human beings are capable of acting nobly at one moment and ugly at the next.

Upon seeing the people singing and dancing before the golden calf, Moshe became enraged:

“He threw the tablets he had been holding and shattered them at the base of the mountain. Seizing the calf they had made, he melted it in the fire and ground it into powder, which he scattered on the water.” (Exodus 32:19-20)

Moshe confronted his brother Aaron, pleading “What did these people do to you to make you lead them into such terrible sin?” Aaron replied with one of the sorriest excuses in the Torah:

“My lord should not be so angry. You know what these people are like, that they are determined to do evil … I answered them, ‘Anyone with gold, strip it off!’ So they gave it to me. I threw it in the fire, and out jumped this calf!” (Exodus 32:22-24)

Not only does Aaron deflect responsibility by pointing the finger at the people, but he makes an excuse, as though his participation was only passive – “I threw it into the fire, and out jumped this calf!”

Afterwards Moshe went back up the mountain to plead with HaShem not to destroy the Jewish people. G-d agrees and Moshe requests to see G-d’s glory. Placing Moshe in the cleft of a rock, HaShem allowed His presence to pass by Moshe. Moshe then cut two new stone tablets, and HaShem descended upon the mountain in a thick cloud and proclaimed what has come to be known as the Thirteen Attributes of G-d.

Within these two dramatic events we see two very different responses to responsibility under pressure. Aaron gave into the desires of the people, and when confronted made an excuse. Moshe, when confronted, took on the responsibility for the actions of the Jewish people. Instead of making an excuse and passing the blame on the people, he stood before the presence G-d and pleaded for mercy.

G-d is not looking for perfect people. Rather, G-d is looking for people who are humble and obedient. Humility requires that we not only seek to do HaShem’s will, but when we fall short, to come humbly in repentance, and take responsibility for our actions. Let us stop making excuses for the tasks at hand and let us walk humbly together, like Moshe, and prepare the way for the return of Mashiach!

*This week's parashah commentary was originally submitted to, and appears in, this week's Set Table.

Quote of the Day

2011-02-17T17:16:00.006-05:00

"Since the 1960's, the Messianic Jewish Movement has talked about revival - an act of G-d - while too often we have instead seen revivalism - more of an act. A movement calling itself the Messianic Jewish Movement has increasingly become the Messianic Jewish-style Movement, with a decreasing Jewish demographic presence. But what is most telling is that what we are seeing in the Messianic Jewish Movement bears little if any resemblance to what the Bible would lead us to expect: a movement of observant Jews at the heart of the Jewish community, empowered by the Spirit, demonstrating the authority of the risen Messiah - as a sign, demonstration, and a catalyst of G-d's consummating purposes for Israel, the nations, and the entire creation."

-Rabbi Dr. Stuart Dauermann - from his soon to be released book, Son of David: Healing the Vision of the Messianic Jewish Movement (Wipf & Stock Publishers).

Learning as Worship

2011-02-15T11:01:00.009-05:00

Learning within Judaism is more than studying ... it is a form of worship. This just may be one of the primary differences between Judaism and other faith traditions. We have nearly 3,000 years worth of texts, layers of conversations, building upon the previous generations in order to grapple with our most sacred Scripture. For us Jews, learning is an essential part of our devotional lives. In addition to prayer, and righteous living, Judaism teaches a concept of תורה לשמה Torah Lishmah - the study of Torah for its own sake.

My friend and colleage, Rabbi Carl Kinbar, recently started a new blog called, The New Messianic Jewish Learning. In his first blog post, Rabbi Kinbar explains the important difference between study and learning from a Messianic Jewish perspective:

"Let me distinguish between learning and study. Study involves the acquisition and mastery of facts and their interconnections. Because followers of Yeshua are directed to love God with all our heart, mind, soul, and strength, our learning involves more than acquisition and mastery. It involves all four faculties—heart, mind, soul, and strength—and becomes for us a consuming act of love and worship. Learning is an embodied spiritual practice that enables us to cleave to God and one another.
Learning is worship. While this is no truer for Messianic Jews than for others, our years of involvement in Jewish life taught us that this view of learning is particularly Jewish. It has been carried forward by Jews for about two thousand years now. Sadly, it is not yet embedded in Messianic Jewish life, where learning is more like study, an acquiring of information (even revelation) that is necessary to walk closely with God—but not worship. The new Messianic Jewish learning insists that these writings of our people—the Tanakh, the Brit Hadashah (New Testament), midrash, Talmud, and more—are not valuable only for what they contain and describe but because they enable us to worship God specifically as Jews."

New Books to Check Out

2011-02-13T13:26:00.013-05:00

Two new books have just been released - hot off the press and worth checking out!

Israel's Messiah and the People of God

By Mark S. Kinzer, Edited by Jennifer M. Rosner

Dr. Mark Kinzer's newest title is an excellent follow-up to his book Postmissionary Messianic Judaism, published in 2005. It is a collection of essays, including several pieces never before published, edited by Jennifer M. Rosner, a doctoral candidate at Fuller Theological Seminary. The book gives an an even deeper understanding into the thinking of one of Messianic Judaism's most ground-breaking theologians. The collection of essays spans a period of nearly 30 years of work and demonstrates both the continuity within Kinzer's thinking over time, as well as how his thoughts have evolved and developed.

Jennifer Rosner's introduction is an excellent addition to the text, and gives greater clarity into the thought and work of Mark Kinzer, and ties it all together. I just recently picked-up the book at the Hashivenu forum in Los Angeles and am excited to delve further into it. This is a book that every serious student of Messianic Judaism should have on their book-shelves.

The book is available through Wipf & Stock publishers, or through Amazon (it is cheaper through Wipf & Stock).

Son of David

By Stuart Dauermann

Dr. Stuart Dauermann's most recent release is also a must for every serious student of Messianic Judaism. A quick read (only 49 pages), he delves into healing the vision of Messianic Judaism through the role of Yeshua as the Son of David. A visionary work from another one of Messianic Judaism's great thinkers and visionaries. I also just picked this up at the Hashivenu forum.

The book is published by Wipf & Stock, and is not yet released (but will be soon!). I'll keep you updated.

Egypt, Israel, and the Meneptah Stele

2011-02-09T14:29:00.021-05:00

Egypt plays a central role throughout the Bible, and particularly in the foundational narratives of Joseph, the Israelite enslavement, and the Exodus of the Israelites. With the influence these narratives have on the shaping of not only of Judaism and the Jewish people, but on western culture and religion as a whole, one would expect to find ample evidence for the existence of Israel in Egypt during the Bronze Age. Yet, despite the centrality of these events, there is no direct evidence outside of the Bible to support the existence of Israel in Egypt.

However, as has often been noted, the absence of evidence is not necessarily evidence of absence. There is much that is absent from the historical record in Egypt. Furthermore, there is actually indirect support for the existence of Semitic peoples and influence in Egypt during the Bronze Age that may or may not corroborate the accounts recorded in the biblical text. This indirect support includes the Amarna letters, Tale of Two Brothers, Papyrus Harris, Beni Hassan tomb, Karnak reliefs, possibly the stele of Ramesses II, and various scarabs and inscriptions.

Although this evidence does not directly support the accounts recorded in the Biblical text, they do help establish credence for some historical details that may have been retained in the collective memory of Israel and later recorded in the Biblical accounts.[1]

EGYPTIAN EVIDENCE FOR ISRAEL

The issue of direct evidence all changes by Iron Age I, when the Israelites (or proto-Israelites)[2] are already settling in Canaan.

During this period we begin to find direct archaeological evidence for the existence of a particular people group, the early Israelites, in the central Judean hills, and the development of a uniquely ‘proto-Israelite’ material culture;[3] which includes enclosed settlements with ‘Four Roomed Houses,’ collared rimed pottery, hewn cisterns, terraced farming, and other material culture in addition to a unique ideology.

This is important because it establishes the reality of a people known as the Israelites in Canaan by the 1200’s BCE. Furthermore, cultures do not crop up overnight. So if one can find direct evidence for Israel in Iron I, it is quite plausible to assume the existence of the Israelites at least back into the Late Bronze Age.

MERNEPTAH STELE

The earliest and most direct reference we have to Israel outside the biblical narrative is the Victory Stele of the 19^th Dynasty Egyptian king Merneptah.[4] Also known as the “Israel Stele,” it was erected in Thebes around 1210 BCE and records the victorious exploits of an Egyptian military campaign in Canaan, and lists specific enemies that were defeated. The Merneptah Stele is a black granite slab over 7.5 feet high,[5] and was discovered in 1896 in an expedition led by early archaeologist, Sir William Flinders Petrie. The particularly relevant portion of the Stele reads:

Plundered is Canaan with every evil;
Carried off is Ashkelon; seized upon is Gezer;
Yanoam is made as that which does not exist;
Israel is laid waste, his seed is not;
Hurru is become a widow for Egypt!
All lands together, they are pacified.[6]

Whether the events described are fictive or real, what is clear is that by the 13^th century BCE, a people called Israel existed, and that the king of Egypt not only knew about them, but felt it was worth boasting about their defeat.[7]

Additionally, the specific way Israel is mentioned is also significant. According to Hershel Shanks, “Unpronounced signs, called determinatives, attached to the place names in this section of the stele indicate that Ashkelon, Gezer and Yonoam were cities and that Canaan was a foreign land; the determinative for Israel, however, indicates that the term referred to a people rather than a place.”[8]

Archaeologist William Dever further explains[9] that the existence of the Merneptah Stele is of extreme importance and tells us four things:

By 1210 BCE there existed in Canaan a cultural and political entity called “Israel” that was known to the Egyptians by that name.
Israel was well enough established to be perceived as a threat.
This Israel did not comprise of an organized state like others in Canaan, but was considered a loosely affiliated people group.
Israel was not located in the lowlands, but in the more remote central hill region.

In summary, the Merneptah Stele contains a wealth of information, and is the earliest evidence we have outside the Bible for the existence of a people known as Israel in the 13^th century BCE.

[1] Baruch Halpern, "The Exodus from Egypt: Myth or Reality?" The Rise of Ancient Israel (Washington, DC: Biblical Archaeology Society, 1992), 89-91.

[2] William G. Dever, Who Were the Early Israelites and Where Did They Come From? (Grand Rapids: Eerdmans, 2003), 194-200.

[3] William G. Dever, “How to Tell an Israelite from a Canaanite.” The Rise of Ancient Israel (Washington, DC: Biblical Archaeology Society, 1992), 30.

[4] William G. Dever, What Did the Biblical Writers Know and When Did They Know It (Grand Rapids: Eerdmans, 2001), 118.

[5] Hershel Shanks, “Defining the Problems.” The Rise of Ancient Israel (Washington, DC: Biblical Archaeology Society, 1992), 17.

[6] James B. Pritchard, Ed. The Ancient Near East (Princeton Press, 1973), 231.

[7] Ibid. Shanks, “Defining the Problems,” 18.

[8] Ibid. 18.

[9] Ibid. 206.

Why Be Jewish?

2011-02-07T12:43:00.007-05:00

“I’m 17 now, and as lazy as it sounds, I’m indifferent to being Jewish. My mom doesn’t like the idea very much … But what makes me a Jew? We don’t go to temple, we don’t celebrate Shabbat, and we barely talk about Judaism … On top of [it], my family provides me with lots of reminders about how hard it is to be Jewish …
As a teenager I’m deciding who I want to be, but when I think about Judaism, it doesn’t even make the list. Nor do I feel guilty about it. How un-Jewish is that?”
-Joshua Raifman – Youth Radio (March 31, 2010)

We now live in a world where Jewishness is no longer a given.

“Why is being Jewish important?” many young Jews ask. “Because it just is!” their parents answer. The failure of this message to satisfy deeply rooted human longings for purpose and vision is in evidence in the pews of nearly every standard issue suburban synagogue – a handful of mostly retirees and Boomers, with their children in attendance only for obligatory occasions or B’nai Mitzvah preparation.

The New American Jew

The New American Jew is a category that encompasses three primary generations – young Baby Boomers, Gen X’ers, and Millennials (Gen Y). According to Rabbi Sidney Schwarz,[1] the New American Jew is identified by three unique identity markers: They were born after the Holocaust and the birth of the State of Israel; they were raised without significant experiences in anti-Semitism, and raised in relative affluence and prosperity. The result is that the New American Jew is less inclined to build his or her identity around Israel or the Holocaust, and the rallying cry ‘Save the Jews!’ is less likely to resonate with them. Above all, remaining Jewish is no longer a given. Being Jewish is a choice.

Rabbi Lawrence Hoffman, in his book, ReThinking Synagogues, recalls a particular experience from a weekend retreat that may be helpful to this discussion:

“A couple at the back of the room stood out. As the only people under forty, they had sat quietly for all of Shabbat, somewhat ignored by the others … Hesitantly, one of them raised a hand … ‘We came here not knowing what we would find … but it seems to me that none of the questions asked so far has any relevance. The only question that counts for us is ‘Why be Jewish?’ That is what we came to find out.’
After a momentary hush, the room erupted in one denunciation after another – all quietly delivered, as if the crowd of older attendees were disciplining children. How could these young Jews be so callous …? The reason for being Jewish is self-evident, isn’t it? How dare they even question that, [especially] after what happened in Europe?”[2]

For far too long the question of “Why be Jewish?” has remained largely unanswered and primarily dismissed within both the wider Jewish community and the Messianic Jewish Movement. However, if we are to have any sort of impact on a new (and ongoing) generation of Jews, we must recognize this as a legitimate question.

We often spend too much time trying to come up with answers to questions most Jews are not really asking. Our ability to reach our people depends solely on our ability to relate and engage them spiritually. In reality, the particular question of why be Jewish happens to be far more pressing for most American Jews than their questions about Yeshua. We do not have to see this as a threat, however, but rather a challenge.

A great number of our people are currently moving toward a spirituality that can answer their deep-felt spiritual needs. It is really no secret. What we Jews are seeking today is the same thing Jews have always sought – to simultaneously connect with G-d and to find our place within thirty centuries of Jewish history.

Because Jewishness is no longer a given, and viewed as a choice, the New American Jew is seeking a spirituality that is compelling. If we want to engage new generations we’ll need to think out of the box, considering multiple “entry points” into community life and into faith. Our people are looking for something to believe in. Although many may not recognize it as such, they are looking for faith. But, they are seeking a faith that can engage them spiritually, intellectually, socially, and Jewishly. Our ability to reach our people, and ultimately communicate the message of Yeshua depends largely on our ability to communicate from within our community, and through a vibrant Jewish Spirituality, infused and renewed by our Divine Messiah.

*Adapted from a paper I presented at the second Borough Park Symposium in April 2010.

[1] Sidney Schwarz, Finding a Spiritual Home (Woodstock: Jewish Lights, 2003), 14.

[2] Lawrence A. Hoffman, ReThinking Synagogues (Woodstock: Jewish Lights, 2007), 60.

Divine Presence

2011-02-03T17:39:00.001-05:00

Parashat T'ruma

What is the connection between the construction of the Tabernacle, its furnishings and the Presence of G-d among the people of Israel?

This week’s Torah portion, Parashat T'ruma, centers on the instructions concerning the building of the Mishkan (the Tabernacle) and its furnishings. This raises an interesting question. For if the Bible’s overall theme is about G-d’s relationship with humanity through the Jewish people, then why is so much attention given to the details of objects? The answer is deeply connected to the purpose of the Mishkan, its services, and the manifest presence of the Divine.

The Torah states, “They shall make for me a Sanctuary, so that I may dwell among them (25:8).” The Hebrew name for the Tabernacle is mishkan, which means “to dwell” or “dwelling.” As such, even the word mishkan denotes HaShem's presence that would dwell among the people of Israel.

The Jewish sage, Ibn Ezra, comments that “while Moses was still on Mt. Sinai, G-d commanded him concerning the tabernacle so that it would be a permanent place among the people for the glory that had rested on the mountain.” Further, Rabbi Samson R. Hirsch notes that the key to the Tabernacle is directly related to Israel’s calling in verse 8. The Sanctuary represents Israel’s obligation to sanctify itself in its personal life. When the nation carries out that primary responsibility, G-d responds by dwelling among them.

G-d has always desired to tabernacle among His people. And the purpose of the Mishkan was to be a constant reminder of G-d’s presence residing among the Jewish people. The mishkan represents G-d’s shechinah (from the same word as mishkan) – G-d’s manifest presence on earth.

The author of Revelation writes that this continued presence of G-d among the Jewish people will continue beyond the second coming of the Messiah and even into the “New Jerusalem.”

“And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of G-d is with men, and He will dwell with them, and they shall be His people. G-d Himself will be with them and be their G-d (Rev. 21:3).’”

This promise echoes passages from the Torah in which G-d promises that He will be Israel’s G-d, and that they shall be His people. This promise of Israel’s unique relationship will continue into the Olam HaBa – the World to Come. May we, as followers of Yeshua, our Righteous Messiah, continue to live personal lives aware of G-d’s manifest presence, and may we continue to work to bring that Presence to the rest of the world – thereby affirming our calling to be a Light to the Nations.

Hashivenu Review

2011-02-02T14:36:00.022-05:00

Last night was the conclusion of the 13th annual Hashivenu theological forum, held in beautiful Agoura Hills, CA, outside of Los Angeles. The forum brings together scholars, leaders, and thinkers from around the world to discuss issues pertaining to Messianic Judaism. The theme this year was Community - a very practical topic for the future of our Movement.

Sunday

The forum began Sunday afternoon with a journey paper presented by Rabbi Dr. Stuart Dauermann. It was followed by two excellent book reviews as an introduction to the topic of the forum.

The first review was presented by our good friend, Benjamin Ehrenfeld on the book, Empowered Judaism by Rabbi Elie Kaunfer. The book explores the recent phenomenon of independent minyanim, and what we can learn from them about building vibrant spiritual communities. Benjamin did a great job in not only describing the book, but its application within a Messianic Jewish context.

The second book review was presented by another friend and colleague, Rabbi Derek Leman (also read Derek's blog posts on the forum). He reviewed the book Counseling and Community by Rod J.K. Wilson which explores community and its relationship to counseling. Derek also reviewed the book on his blog linked above.

One of the highlights of each Hashivenu forum is our praying together. It is always powerful to pray together in a room full of other Jewish believers committed to Jewish life renewed in Yeshua.

The final event of the evening was a screening of the movie Avalon, which depicts the life of an immigrant Jewish family in Baltimore beginning at the turn of the century, and their assimilation into American society over a couple generations. The movie was followed-up with a group conversation facilitated by Dr. Ellen Goldsmith on its relevance to the the topic of community.

Monday

Monday began with a great Shacharit and Torah service. Then a journey paper was presented by another friend, Jon C., from Southern California. The most heimish part of his paper was a story he shared about a comment his young son recently made while watching him lay tefillin. After Jon explained what they were and why he was doing it, his son asked, "daddy, where's my tefillin?" This cute story emphasized the importance of Jewish continuity and demonstrating a Jewish lifestyle to our children.

The first major paper was presented by Dr. H. Bruce Stokes, titled, "Establishing A Relational Community: A Theology of Community for Messianic Jews and Judeo-Christians." Dr. Stokes, a behavioral anthropologist and theologian, explored kinship systems similar to our own communities and discussed in greater detail the concept of community from an anthropological perspective. This was followed by his recommendations for building community, and he used his own congregation as an example.

The first response paper to Dr. Stokes was from Dr. Annie Priest, a historian from England. She presented a response that delved into the Haskalah and specific Jewish thinkers (particularly Franz Rosensweig).

The second response paper was presented by none other than my wonderful wife, Monique. She gave a well-thought out response and addressed a couple concerns she had with specific proposals within Dr. Stokes' paper from the perspective of a young Jewish woman, and as a human rights attorney.

Dr. Stokes gave a rejoinder which was followed-up by a period of discussion. We then davened Mincha together the end the afternoon session.

Monday evening included a very special meal together which was first introduced last year - a communal HaZikkaron meal. Developed by Dr. Mark Kinzer's congregation, HaZikkaron is constructed around the partaking of "communion." The liturgy and meal is specifically meant to give an additional emphasis on this meaningful ceremony. It was led by Rabbi Paul Saal who additionally introduced thoughts and quotes to meditate upon over dinner. Following the meal and the partaking of the wine, we were asked to go around the room and say something we were grateful for. Although this seemed like it could be really hokey, it was actually a very wonderful time of giving credit to some great leaders and colleagues, including the honoring of Dr. David Stern, and his wife Martha. I enjoyed the HaZikkaron meal and really like the basic idea of this communal and reflective meal, and would like to someday adapt a similar meal within our own. In fact, I would like to introduce something similar within my own community in the future.

Tuesday

After davening Shacharit together Tuesday morning, the session was kicked-off with a journey paper by David N. from Boston. Then the second major paper was presented by Rabbi Dr. Mark Kinzer, whose paper was titled, "Messianic Jewish Community: Standing and Serving as a Priestly Remnant."

Dr. Kinzer is always thought provoking and articulate. His primary thrust was that from his perspective we currently have our roles reversed. In his proposal, the Jewish remnant needs to primarily focus on its priestly role, rather prophetic role. For when we do so, the prophetic role will be a natural outflow. It is not neglecting one for the other, but proposing that our priestly role be the priority.

The first response paper was presented by Rabbi Russ Resnik, and the second response paper was presented by Rabbi Tony Eaton. Both papers addressed what they saw missing in Kinzer's paper, which was how outreach fits into the proposed model.

A rejoinder was given by Dr. Kinzer followed by significant interaction and discussion on the practical implications for building community. The forum ended with a concluding d'var Torah by Dr. David Rudolph, who brought together much of the conversation over the last three days.

Conclusion

Although I thoroughly enjoy every forum, I have especially enjoyed both this year's forum as well as last year's forum due to their very practical applications. In addition to the forum itself, one of the best aspects is always getting to see friends and colleagues I often only get to see once or twice a year. So we often schmooze into the early morning hours discussing very nerdy theological and Jewish topics ... texts ... or just whatever ... and often over a good cigar, a glass of scotch, or a good beer. It is truly the encouragement of my dear friends and colleagues which inspires me to keep doing what I am doing, and reminds me why it is so important to continue building this thing we call "Messianic Judaism."

We're already looking forward to next year!

Thundersnow 2011

2011-01-30T13:03:00.013-05:00

Last Wednesday, the East Coast was hit by a heavy snow storm. In the DC area, beginning around 3:30pm the snow began falling at a rate of 1.5-2" an hour. The storm brought with it heavy, wet snow, lightning and thunder - earning it the label Thundersnow. And of course ... our power was knocked out (and as of the writing of this blog 4 days later still remains out). We live in one of the wealthiest counties in America. However, you wouldn't know it from my status updates. Every time a little storm or wind comes through, our power is always knocked out for at least one or more days (thank you PEPCO!).

So what a joy it was to board an airplane on Friday (just barely due to another small storm) bound for Southern California! Goodbye snow, cold, and no electricity ... Hello sunshine!

If you missed reading new posts during those few days, the reason is because we had no electricity and were traveling. Yesterday (Shabbat), I spoke at my home congregation, Beth Emunah, and Monique and I led a packed-out Beit Midrash discussion on the parashah.

As I write this quick update I am sitting in our hotel room overlooking beautiful green hills and preparing for the Hashivenu theological forum which begins this afternoon. I will give an update on some of my thoughts over the next couple days.

I am very excited about the topic this year - Community. This is a very practical and relevant theme and discussion that I hope will help us in continuing to build a healthy and more mature Messianic Jewish movement. Monique is also presenting a response paper to one of the main papers which should prove to be very exciting and informative.

For those unfamiliar with the Hashivenu Forum, it is an annual gathering of Messianic scholars from around the world (and often scholars from the wider Jewish and Christian communities). Another exciting aspect of the forum is that it brings together a wide variety of thinkers representing the breadth of the Messianic Jewish community as well as the wider Jewish-believing community. For more information about what the forum is all about you can check out the Hashivenu website.

By the way ... Last week I asked for some feedback on particular topics or thoughts you would like to see addressed on our blog in 2011. I would still love to hear from you!

Thanks and Shavua Tov!

Quote of the Day

2011-01-26T15:57:00.004-05:00

"The ‘Gen-Y’ers wish to live lives that matter. They are hungry for community and where they do not find ones that welcome them, they will create their own. They do not wish to escape, but to engage; they do not want to judge or to be judged, but to join. They do not desire indictment, they seek inspiration. They are also not willing to accept the community silos of the past but are interested in models that perform. They are not interested in being silent partners in an organizational bureaucracy but want to matter and will accept process only if it leads to purpose. They are looking to change the spelling of their gaming console, the Wii from two i’s to an “e.’’

If we create portals of entry, share with them our story undiluted or whitewashed, and find the courage to let them make it their own they will do something that we can’t: guarantee our future."

-Rabbi Kenneth Brander from his recent article, 'Gen Y' is Hungry.

What Do You Think?

2011-01-25T22:50:00.012-05:00

We would appreciate hearing from you ...

General Interest

Our blog exists for you ... our readers. Therefore, what would you like to see on our blog in 2011? What kind of topics, discussions, or questions do you find most relevant?

Themed Posts

Additionally, in some upcoming posts I'm considering addressing Ten Misconceptions Jews Have About Yeshua. As such, what do YOU think are the top 10 misconceptions most Jewish people have about Yeshua?

Apologetics

Furthermore, although a number of fine individuals within the Messianic Jewish community have published apologetics (including some really awesome stuff!), I often find myself disappointed with what is largely out there. I feel an incredible burden for the great number of Jewish and non-Jewish people who are often led off the derekh of faith in Yeshua due to the efforts of anti-missionaries, and oftentimes weak and faulty arguments. IMHO, there is just a great lack of quality apologetic materials that truly address many of these issues from a thoroughly Jewish perspective. Rather, we need materials from those who value Jewish texts and traditional Jewish life. Similar to the great early works of such Jewish believers as Rabbi Yechiel Tzvi Lichtenstein, Paul Philip Levertoff, Rabbi Isaac Lichtenstein, Joachim Heinrich Biesenthal, etc.

What do you think? Do you often find this to be true? If so, what do you think are the most pressing issues to be addressed? And what do you think are prevalent topics or issues that have still NOT YET been addressed within the wider Messianic Jewish community?

Please let us know what you think. Afterall, you're input will help shape the future of our blog!

What does G-d expect of us?

2011-01-21T09:44:00.003-05:00

Parashat Yitro

This week’s Parasha tells us that “Moshe went up to G-d, and then HaShem called to him from the mountain.” This phrase begins the retelling of the powerful story of G-d giving the Torah to Israel, and of the experience we had as a people standing before the presence of HaShem.

This most interesting point is made before G-d actually gives any of the mitzvot. That point is simply that G-d expects something from us. All the blessings, mitzvot, and covenants rely on action from our part. The Torah specifically tells us that Moshe went up to G-d, and then HaShem called down to him. The giving of the Torah rested on Moshe taking the faith initiative to seek out G-d. To climb up the mountain in an expectancy to encounter the manifest presence of the Divine. It was an action, an action of faith. That is what all of the mitzvot really are - lessons in faith. Or as one rabbi once put it, the 613 mitzvot are actually 613 ways to connect to HaShem.

Moshe did his part, so that G-d could do G-d’s part. And the response is just as tremendous. Before we as a people even had an opportunity to hear all of the mitzvot, G-d required that we first make a choice, by faith, to follow in His ways before we even knew what would be expected. And by faith, we the Jewish people accepted the Torah before it was even given:

“All the people answered as one, ‘Everything HaShem speaks, we will do (Ex. 19:8).’”

Judaism teaches us that we are partners with G-d in bringing redemption into the world. Of course G-d could have done it without our help. However, the most exciting thing is that HaShem gives us the opportunity for Kiddush HaShem, to sanctify the Name of God in the earth. We have been given the ability to see the world through a different set of lenses. Instead of viewing everything as either “holy” or “secular,” our mission as Jews is to see things as “holy” and “not yet holy.” We can either see the world as mundane, or take simple everyday acts and elevate them to a level of holiness.

G-d gives us the privilege of partnering with Him in bringing redemption into the world. To do our part, so that G-d can do G-d’s part. G-d stands at the door and knocks (Re. 3:20). HaShem beckons us to be faithful to the mitzvot and faithful to the covenant. Through obedience to Torah, and the pursuit of G-d’s presence, it is possible to engage and change the world, and prepare the way for the coming of our righteous Mashiach Yeshua. Bimhera v’yamenu - May it be soon and in our days!

A Second Sinai Experience

2011-01-20T09:18:00.009-05:00

Luke 7:1-17

In this week's Torah portion, parashat Yitro, G-d reveals Himself to the people of Israel during the giving of the Aseret Dibrot – the Ten Commandments. In the Torah, G-d revealed Himself in very physical manifestations on Mt. Sinai. There was thunder and lightning, the ground shook, and a great shofar blast was heard growing louder and louder. And then in the climax of the moment, G-d answered Moshe with a voice (Ex. 19:19). This was a powerful encounter with the G-d of Israel, who made Himself and His will known to the Jewish people.

Luke 7 appears right after a revelation of Yeshua also made from a mountain top. Often known as “the Sermon on the Mount,” the context of Yeshua’s message is actually paralleled with the giving of the Torah on Mt. Sinai. Yeshua’s message is rooted in Jewish legal – halachic – style and nature. Similar to the giving of the Torah, it is also a revelation of G-d’s will to humanity - a sort of “second Sinai experience.” Instead of thunder and lighting, however, G-d’s character became further made known through Yeshua.

Luke 7:1-17 describes two miracles performed by Yeshua. The first miracle was the healing of an influential Roman officer’s servant, and the second is the healing of a dead man who was the only son of a widow in the city. At the end of the section, Luke describes that the town’s people “were all filled with awe and gave glory to G-d, saying, ‘A great prophet has appeared among us,’ and, ‘G-d has come to His people.’ This report about him spread throughout all of Y’hudah and the surrounding countryside (Luke 7:16-17).”

Through both of these portions, we gain a glimpse of G-d’s attributes and guidelines for our lives. Through Yeshua, we see the G-d of Israel, the same G-d who revealed himself to Moshe on Mt. Sinai. As Paul states in Colossians, “He is the visible image of the invisible G-d (Col. 1:15).” And in the same way, G-d wants to reveal Himself to us in a very personal and real way.

Each and every one of us has the opportunity to engage HaShem in our own Sinai experience – individually and corporately. So the next time the Torah is removed from the ark, remember the original revelation on Mt. Sinai, and relive the giving of the Torah. For G-d wants to reveal Himself to, and through you in the same way.

Shalom Talk Radio

2011-01-19T11:27:00.011-05:00

Are you familiar with Shalom Talk?

Shalom Talk is a weekly radio show and podcast focused on "conversations for change." In the hour long show (or 50 min. podcasts), the host, Rabbi Dr. Stuart Dauermann, interviews individuals who are making a difference in the world. Whether through academics, art & entertainment, or through their work, all of the guests on the show are mensches for change.

And the caliber of the topics of Shalom Talk are as relevant as the guests. Topics have included internet bullying, a discussion with a Jewish Renewal Rabbi on the State of Israel, politics, theology, and the economy.

Some of Shalom Talk's guests have included:

-Dr. Mark Nanos (NT scholar)
-Rabbi David Zaslow (Jewish Renewal Rabbi)
-Yehudah Solomon (lead singer of the well-known Moshav Band)
-Dr. Fletcher Tink (specialist in Urban Compassion ministries)
-And many other great guests!

Shalom Talk airs every Sunday at 1:00pm (PT) on KRLA 870 AM radio. You can also listen to past shows on the Shalom Talk website.

Definitely check it out!

A Modern Day Prophet

2011-01-18T10:54:00.017-05:00

Yesterday was Martin Luther King, Jr. Day.

For some reason, this year I have been much more impacted by the life and legacy of Dr. King than ever before. I have always admired his life and work. And of course, his words have always motivated and inspired me. In fact, Dr. King (in a very roundabout and distant way) even played a role in the story of how my wife and I became engaged.

However, this year something different has happened. This year, it truly hit me what lies at the root of his great legacy. Dr. King was more than a great figure, a great leader, or a great orator. Dr. King was also more than a visionary. Was he all those things? Absolutely! But there was something much deeper which caused people to either admire or despise him. Dr. King was a prophet. He was one of our generations greatest prophetic voices in the line of the great prophets of the Tanakh - along with such modern giants as Rabbi Dr. Abraham Joshua Heschel (see our previous post, Praying With Their Feet).

If we look at the prophets of the Tanakh, their role was to call Israel back to covenant faithfulness, and rally against injustice and oppression. For more on this you can read my recent post, Justice as Holiness, Part II: The Prophets.

In today's Charismatic Christian circles people are all too quick to throw around the labels of "prophet" and "prophetic" without understanding what the role and message of a biblical prophet truly was. Often people get caught-up in the sensationalism of the prophet as a messenger of G-d. However, what does it really mean to be a messenger of G-d?

Let's not forget ... Dr. King was a radical, and not so different from the prophets of old. Jeremiah was considered a nudnik ... Hosea married a harlot ...

One of the cardinal lessons of a prophet is that they are not motivated by social protocol, but by the leading and prompting of G-d. They will proclaim their message despite praise or persecution. And that was certainly the case with Dr. King. Many who praised him at one point often despised him at others. His stance on an issue was based on his true convictions, not because he sought to be popular. And what many do not often discuss is the fact that Dr. King was clearly motivated by the voice of G-d.

Dr. King was a great visionary, a great leader, a great man ... and a great prophet to our generation. And like the prophets of old, in his own time many heeded the call ... yet many more were repulsed. It is only after his death that he is truly appreciated.

In closing, I'll just end with some of the most memorable quotes of Dr. King:

-“Our lives begin to end the day we become silent about things that matter.”

-"Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that."

-"Injustice anywhere is a threat to justice everywhere."
‎-"Men often hate each other because they fear each other; they fear each other because they don't know each other; they don't know each other because they cannot communicate; they cannot communicate because they are separated."
-‎"Peace for Israel means security, and we must stand with all our might to protect its right to exist, its territorial integrity. I see Israel as one of the great outposts of democracy in the world, and a marvelous example of what can be done, how desert land can be transformed into an oasis of brotherhood and democracy. Peace for Israel means security and that security must be a reality.”
-“I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.”

Praying with their Feet

2011-01-15T22:30:00.003-05:00

This weekend we remember the inspiring legacy of Reverend Dr. Martin Luther King, Jr. and his role in not only the civil rights movement in America, but for his contributions to humanity, and his leadership to a generation.

But why discuss MLK on a Jewish blog?

Many people today are unaware that Jewish individuals and clergy played a tremendous role in the civil rights movement. One of the most prominent Jewish figures in this struggle was none other than Rabbi Dr. Abraham Joshua Heschel - one of the greatest Jewish theologians of our time (Heschel is pictured at far left in the above picture, along with Rabbi Maurice Eisendrath (carrying the Torah), and Rabbi Everett Gendler).

In a tremendous article on the two great figures, Dr. Susannah Heschel (Heschel's daughter) points out that "Heschel and Dr. King marched arm in arm at Selma, prayed together in protest at Arlington National Cemetery, and stood side by side in the pulpit of Riverside Church."

According to Susannah Heschel:

"The relationship between the two men began in January 1963, and was a genuine friendship of affection as well as a relationship of two colleagues working together in political causes. As King encouraged Heschel's involvement in the Civil Rights movement, Heschel encouraged King to take a public stance against the war in Vietnam. When the Conservative rabbis of America gathered in 1968 to celebrate Heschel's sixtieth birthday, the keynote speaker they invited was none other than King. When King was assassinated, Heschel was the rabbi Mrs. King invited to speak at his funeral."

For Heschel, the march from Selma had tremendous spiritual significance. Following the march, he wrote:

"For many of us the march from Selma to Montgomery was about protest and prayer. Legs are not lips and walking is not kneeling. And yet our legs uttered songs. Even without words, our march was worship. I felt my legs were praying."

On this day, as we remember the legacy of MLK, we also recall his friend and colleague, Abraham Joshua Heschel. A holy pair who truly learned to pray with their feet - and taught others to do so as well.

The Road Less Traveled

2011-01-14T09:29:00.001-05:00

Parashat Beshalach

Why does G-d lead the children of Israel to the sea, rather than guiding them down the well-worn highway?

Parashat Beshalach is unique in that it begins by telling us what G-d did NOT do.

G-d did not guide them to the highway that goes through the land of the Philistines, because it was close by – G-d thought that the people, upon seeing war, might change their minds and return to Egypt. Rather, G-d led the people by a roundabout route, through the desert by the Sea of Suf. Exodus 13: 17- 18

Rather than guiding the Jewish people quickly down the well-traveled highway to present-day Gaza, G-d chose the less obvious route, leading to an eventual entry to the Land (forty years later) over the banks of the Jordan River. The text says that the children of Israel departed Egypt “fully armed,” and yet G-d led them away from battle. Why is this? It seems that before the people even began their journey out of Egypt, G-d already knew they lacked fortitude for the challenges ahead.

Much has been said about the generation of Jewish people that participated in the exodus from Egypt. Ibn Ezra discusses at length the “slave mentality” that left a generation of liberated slaves psychologically incapable of facing direct combat with their enemies. After all, it is this generation that later believes the bad report of the ten spies, and is prohibited from entering the Land as a result of their lack of faith in G-d’s promises. Later in this very parasha, these former slaves doubt G-d’s ability to meet their most basic needs – for protection from violence, water, and food - despite repeated miracles demonstrating G-d’s power.

Maimonides argues that G-d chose an indirect route in order to toughen the people and prepare them to enter the Land. In his Guide for the Perplexed, he says, “Ease destroys bravery while trouble and concern about food create strength. This strength that the Israelites gained was the ultimate good that came out of their wanderings in the wilderness.” (3:24) This would make sense, but for the fact that this generation of Jews never had the opportunity to exercise their supposed bravery. It was their children (who did not witness the miracles of Beshalach) who entered and conquered the Land.

It seems that G-d chose this route in order to demonstrate something fundamental about the way He works through the Jewish people and through history. It is not human ingenuity or warfare that produces redemption. Indeed, the people of Israel are given their freedom without the need to lift a single sword. It is G-d who turns the seabed into dry ground, who turns bitter water sweet, who rains manna and quail from heaven, and who routs the Amalekites’ attempt at blood sport. G-d admits that this choice has a didactic purpose when he explains to Moses that, “I will win glory for myself … and the Egyptians will realize at last that I am the LORD.” (14:4)

It often strikes the reader as a shame that the generation that witnessed awe-inspiring plagues and miracles struggled so vocally with their ability to rely on G-d for basic provisions. But it is not for our own satisfaction that the Torah itemizes their every complaint. Instead, the Torah reminds us that, regardless of our current position (whether it be characterized by relative affluence or relative deprivation), we remain dependent on G-d for our every need. Even those who are unburdened by a “slave mentality” are ultimately unable to accomplish anything of significance without G-d’s direct intervention. And that ultimately, G-d is working out His plan to redeem all creation through the trials and challenges faced by the Jewish people. By continually redeeming us, G-d tells the nations of the world that He is the LORD. Our highest calling as a people is not to toughen our own hides, but to place our trust in G-d. Paradoxically, it is through our uniquely vulnerable exercise of faith that G-d demonstrates His might.

This post was originally written last year for the Set Table.

Are We Kosher?

2011-01-11T13:04:00.027-05:00

My friend and colleague, Rabbi Dr. Michael Schiffman, has raised an important discussion on his blog concerning the use of the title "rabbi" within the Messianic Jewish Movement, and whether or not those who use the title are 'kosher.'

This is important because far too many people within the broader Messianic movement use the title "rabbi" without any formal education, rabbinical studies, or recognition. When this is done it is an embarrassment to our movement, weakens our credibility, and makes the job of my colleagues and I that much harder. After all, it is actually fraud if someone claims to be a lawyer when they are not. Or claims to be a doctor, when they did not complete the requisite study.

When someone assumes a title they did not earn (or can back-up) they weaken the meaning of the title. For centuries a rabbi has been defined as a scholar of Jewish law and practice. Historically, rabbis were consulted as experts on matters of halachah and its application. It is only in the last two hundred years or so that rabbis have been expected to take on more of a pastoral role, and assume a position of being the "professional Jew." However, as the roles of rabbis have evolved over the last two hundred years, what has not changed is the expectation of the rabbi as a scholar.

The issue is not whether someone can be an effective leader without being an ordained rabbi. The issue has to do with the use of the title rabbi which has a clear and specific meaning. If one does not agree with the meaning, they do not have to use (nor should they) the title.

One becomes a rabbi by receiving s'micha from another rabbi or group of rabbis after the completion of a formal level of study. Furthermore, conferment of s'micha MUST be passed down from those who already possess s'micha from a recognized body or individual (and cannot be self-administered). Today, most rabbis are graduates of a rabbinical seminary; which is often a 5 year graduate level education. Within the Orthodox and Jewish Renewal communities, s'micha from an individual rabbi is still widely practiced after completing a particular level of study.

I am proud to be a part of a small group of Messianic rabbis who are rabbis in every sense of the word - and have worked very hard to get to this point. We officiate at life cycle events, decide on halachic matters, study and teach Jewish history and texts - yet remain rooted in Mashiach. My colleagues and I have had to immerse ourselves in Jewish life. We have had to complete graduate level educations in Jewish Studies, have a thorough understanding of Jewish history, Hebrew, prayer, Jewish texts, and halachah; and have studied in yeshivot and other Jewish institutions. Many of us even hold credentials within the wider Jewish community.

The s'micha administered today by the UMJC (for example) meets these criteria in both academic requirements AND in the chain of succession of conferment. Because we readily recognize the need of learned and well-prepared leaders, we are also always working hard on regularly increasing requirements and expectations of what it means to be a Messianic Rabbi.

In fact (stay tuned) as the MJRC is currently working on, and will soon be releasing, a formal document clearly defining the term "Messianic Rabbi" from our perspective.

Passing of Debbie Friedman

2011-01-09T14:46:00.025-05:00

Today the world lost a beautiful neshama.

The Jewish community is buzzing with the news that beloved Jewish folk singer Debbie Friedman passed away this morning at 5:49am (PST). She had been in a coma for a few days, and going into the weekend countless Jewish tweets, messages, and emails were reminding people to pray for rafuah shleimah.

According to the Jewish Journal:

"Friedman had been in critical condition and was being held on a respirator in a medically-induced coma in an Orange County, California hospital.
A healing service was scheduled for Sunday evening at the Manhattan JCC and was set to be viewed online. There is no word if the service will become a memorial tribute or not.
According to JTA, 'Friedman, who was in her late 50s, is widely credited with reinvigorating synagogue music by introducing a more folksy, sing-along style to American congregations. In 2007 she was appointed to the faculty of the Reform movement’s cantorial school in a sign that her style had gained mainstream acceptance.'”

Countless Jewish people across the world have been inspired by her music, warmth, and stories. She was a sort of female Shlomo Carlebach in regard to her impact on Jewish music, liturgy, and prayer. So many of her melodies have now become staples in many congregations - songs like "Mi Sheberach," her melody for Havdalah, and "Lechi Lach."

For two years I taught Hebrew school at a very large Reform synagogue. Many of her songs were staples for chapels and Summer camps because they were moving, spiritual, and singable. In 2005 I attended one of her concerts and I must say, it was one of the most spiritual experiences of my life (and, trust me ... I have been to all kinds of concerts and worship services). I will never forget that evening, and the way it furthered my own Jewish spirituality and journey. Her music carries a very sweet place within my own neshama as it does within numerous other Jewish people around the world.

This afternoon a great tribute was published in the Jerusalem Post. And for those interested, you can watch this tribute video from 1997 by Union of Reform Judaism.

I am truly saddened and join the rest of the wider Jewish community in mourning her passing. May Debbie Friedman now sing with the angels in heaven and may her memory and music continue to inspire countless generations. ברוך דיין האמת - Baruch Dayan HaEmet.

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***UPDATE: You can watch the video of today's funeral service for Debbie Friedman HERE.

Responding to Calamity

2011-01-07T10:29:00.000-05:00

Parashat Bo

Last week’s Torah portion, Va’era, introduced the first seven of the ten plagues. This week, Parashat Bo identifies the final three plagues and records the mitzvot concerning Passover.

Each of these plagues are devastating enough on their own, but added up together you can see why the result was the dramatic climax of Israel’s exodus from Egypt. Each plague is a demonstration of HaShem’s might and omnipotence. And what most people miss in the story is that each plague carries its own unique message, as each plague was meant to bring a direct assault against a different Egyptian deity.

“… and I will execute judgment against all the gods of Egypt, I am HaShem (Exodus 12:12b).”

The Nile River in Egyptian mythology carries a sacred aura about it. It is the life source of the country. It alone represents life and sustenance in an otherwise dry and parched land. Blood is a symbol of death. Therefore the first plague represented a direct assault upon the Egyptian’s sole source of life.

The Egyptian deity, Heqet (or Isis), is often represented as a frog. She represents fertility and sustenance. As a result, the second plague of frogs was a direct assault against this specific deity, demonstrating that HaShem, the G-d of Israel, was more powerful than Heqet and that HaShem alone is the source of all life.

The ninth plague, darkness, was a demonstration against Egypt’s primary deity Amen-Re, who is often represented as the sun. Three days of darkness so thick it could be felt (Ex. 10:21) established that the G-d of Israel was even greater than Egypt’s primary deities.

So, you get the idea … each plague directly correlated with a particular deity or central tenet of Egyptian mythology. But the final plague – the death of the firstborn – was the most catastrophic. Pharaoh would not have let us go on his own. Sadly, it took ten deadly and disastrous plagues to get Pharaoh to let the Jewish people leave Egypt. Although the result of these plagues would be our exodus from tyranny, slavery, and oppression; we do not rejoice over the suffering of the Egyptians or the havoc brought upon them.

Wine is a symbol of joy. So during the Passover Seder, when we recall the ten plagues we deplete the wine in our cups by placing drops of wine onto our plate. When havoc is wrought upon any people – be they helpless victims or our enemies, we do not rejoice over their fate. Our tradition teaches us that their suffering decreases our own joy.

So although we do not rejoice over the fate of the Egyptian people, we do commemorate our redemption from Egypt. We also look forward to our ultimate redemption – when our Messiah, Yeshua, returns and ushers in the world to come. The Messianic Age will bring with it not only our redemption as a people, but a permanent end to oppression, disease, and the suffering of others.

Quote of the Day

2011-01-06T11:00:00.006-05:00

"All of this leaves me in a bit of a quandary. I am keenly aware that I am who I am today by virtue of my upbringing during the ’70s, ’80s, and ’90s in a small, southern Jewish community, where I was shaped by all of the major Jewish institutional forces of the 20th century ... But the Jewish world has changed rapidly and dramatically over the past decades. And today, I am nurtured Jewishly by a loosely connected national network of Jewish 'start-up' communities, funders, and umbrella organizations — groups brought together by a common vocabulary centering around 'innovation,' 'social entrepreneurship,' 'meaning,' and 'empowerment.'"

-Rabbi Rachel Nussbaum, from a recent Sh'ma article: GenXers and Boomers: Humility and Tzimtzum

Justice as Holiness - Part III

2011-01-05T10:57:00.016-05:00

The New Testament

In our first post in this series we explored support for justice as holiness in the Torah. In our second post we explored justice as holiness within the prophets, and today, in our third and final post, we explore justice as holiness within the Apostolic Writings (the New Testament).

Yeshua is constantly concerned with people on the fringes of society. This is exemplified best within what is often called “The Beatitudes” (see Matthew 5:1-11). These are basically proclamations of hope to those who are oppressed. Think about the language employed. It is not about the rich, the lofty, or those who have it all figured out. It is the poor who inherit the Kingdom, those who mourn who receive comfort, and those who hunger and thirst for righteousness that are filled. Furthermore, Yeshua links social action directly with himself:

"For I was hungry, and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you made me your gust, I needed clothes and you provided them, I was sick and you too care of me, I was in prison and you visited me … Yes! I tell you that whenever you did these things for one of the least important of these brothers of mine, you did them for me!” (Matthew 25:35-40)

James, the brother of Yeshua, and the leader of the Messianic community in Jerusalem during the first century, states unequivocally: “The religious observance that G-d the Father considers pure and faultless is this: to care for the orphans and widows in their distress and to keep oneself from being contaminated by the world (James 1:27).”

In Jewish thought, faith and action must go hand-in-hand. As James further notes:

“What good is it, my brothers, if someone claims to have faith but has not actions to prove it? Is such ‘faith’ able to save him? Suppose a brother or sister is without clothes and daily food, and someone says, ‘Depart in peace, keep warm and fulfilled!’ without giving him what he needs, what good does it do? Thus, faith by itself, unaccompanied by actions, is dead." (James 2:14-17)

As Followers of Messiah

We should be the specialists in reaching out to those on the margins, for we follow a Messiah who knows how to embrace and empower those on the fringes of society. Yeshua reached out to those who were hurting, lost, and oppressed. Yeshua got involved!!!

We are required to speak out against injustice everywhere – for example, raising awareness about the world’s largest war in Congo, about slavery, violence against women, the rights of immigrants and minorities, and intervening wherever we witness injustice.

As we embrace our own marginality as followers of Yeshua, we will in turn empower an entire generation located on the margins, searching for purpose and belonging. Furthermore, by speaking-out for those who are oppressed and bound, we also further our role as the Remnant within Israel, and as a Light to the Nations.

*This series is an expansion of an article I recently wrote for the UMJC Twenties newsletter, which can be read HERE.

Justice as Holiness - Part II

2011-01-04T11:43:00.022-05:00

The Prophets

Yesterday in the first part of this three-part series I introduced the concept of justice as holiness and explored its foundation in the Torah. Today we move on to the Prophets.

The biblical prophets echo a call to social justice. Part of the prophetic role in calling the Jewish people back to covenant faithfulness includes a clear condemnation of injustice in all its forms. According to the biblical prophet Isaiah, G-d requires action to accompany our faith:

“Here is the sort of fast that I want –
releasing those unjustly bound,
untying the thongs of the yoke,
letting the oppressed go free,
breaking every yoke,
sharing your food with the hungry,
taking the homeless poor into your house,
clothing the naked when you see them,
fulfilling your duty to your kinsman!” (Isaiah 58:6-7)

According to Isaiah, a great reward accompanies those who take action to free the oppressed. The theme of social justice is so central to the theology of the biblical prophets that it is even described as a central component of Messianic redemption. Isaiah 61 is attributed with being a Messianic passage, and is believed to describe a proclamation of Messiah:

“The Spirit of the Sovereign LORD is upon me,
because HaShem has anointed me to announce good news to the poor.
He has sent me to heal the brokenhearted;
to proclaim freedom to the captives,
to let out into the light those bound in the dark;
to proclaim the year of the favor of HaShem.” (Isaiah 61:1-2a)

In fact, we see this fulfilled in Luke 4:16-22 where Yeshua stands up to read the Haftarah in the synagogue in Nazareth. After reading these exact words from Isaiah 61, Yeshua closed the scroll, returned it to the Gabbai, and stated, “Today, as you heard it read, this passage of the Tanakh was fulfilled.” In this passage Yeshua declared himself to be that messianic figure. Furthermore, Yeshua saw his role as the “mevaser” – the bearer of not only a message of hope, but of actual deliverance from physical oppression.

We often think of the “good news” as simply referring to the spreading of the Gospel message, or the “captives” mentioned as those in the world who are ‘lost’ and need to know the message of Yeshua. This is not entirely wrong. But over-spiritualizing the text loses its practical message - an idea central to biblical theology – that Messiah has come to bring about justice for the oppressed and actual freedom for those who are bound. According to the prophets, encompassed within the “good news” is a message of social justice. They must go together – concern for both the physical and spiritual well-being of others. And they are equally important!

Tomorrow, in our final segment of this series to kick-off the New Year, we'll explore the concept of justice as holiness in the Apostolic Writings ...

*This series is an expansion of an article I recently wrote for the UMJC Twenties newsletter, which can be read HERE.

Justice as Holiness - Part I

2011-01-03T13:23:00.018-05:00

*This series is an expansion of an article I recently wrote for the UMJC Twenties newsletter, which can be read HERE.

As Messianic Jews, we have a unique obligation to pursue social justice. This mandate is not just a hip cultural movement but is deeply connected to our spiritual lives. The Torah makes clear that the pursuit of justice is holy work. It is a vital part of preparing the world for the coming of Mashiach.

The Torah repeatedly calls us to stand up for the downtrodden and to recognize every person as created b’tzelem Elohim, in the image of G-d (Genesis 1:26-27). This is especially true regarding strangers in our midst:

"You are not to deprive the sojourner or orphan of the justice which is his due, and you are not to take a widow’s clothing as collateral for a loan. Rather, remember that you were a slave to pharaoh in Egypt; and HaShem your G-d redeemed you from there. That is why I am ordering to do this." (Deuteronomy 24:17-18)

The Torah considers the treatment of strangers a matter of justice. The way we treat strangers reveals our gratitude to G-d for redeeming us from Egypt (or lack thereof). Therefore, we are further commanded in Deuteronomy: “Justice, only justice you must pursue!” (16:20)

According to the Torah, holiness is not some mystical, esoteric state of being. Rather, it is a way of life and a pattern of action. To “do holiness” is to partner with G-d in bringing redemption into the world. We are instructed to weigh fairly, pursue justice, observe Shabbat and the mitzvot, and protect those who are downtrodden. Why? Because the Torah states “Anochi HaShem … Because I am HaShem … and you are to be holy as I am holy (Leviticus 19:2)”.

We are additionally commanded in the Torah: “Do not stand idly by the blood of your neighbor” (Leviticus 19:16). Regarding this verse the Talmud asks:

“What does the verse mean, ‘Do not stand idly by your neighbor’s blood?’ It means that if a person sees his fellow drowning, mauled by beasts, or attacked by robbers, he is bound to save him (b. Sanhedrin 73a).”

The rabbis clearly understood that when we see someone in trouble we are commanded to act. This goes beyond only when someone’s life is in danger. In fact, the Talmud further states that if we do not act upon injustice, we are directly responsible for not doing so:

“All who can protest against [something wrong that] one of their family [is doing] and does not protest, is held accountable for their family … A citizen of their city is held accountable for all citizens of the city. [All who can protest against something wrong that is being done] in the whole world, is accountable together with all citizens of the world (b. Shabbat 54b).”

From the perspective of the Torah, we must act whenever we see injustice. And if we do not act, we are personally responsible for the outcome.

Tomorrow we'll explore the concept of Justice as Holiness within the Prophets ...

Quote of the Day

2010-12-29T15:43:00.007-05:00

"Welcome to a generation where rabbis have been defanged and declawed. The days of the rabbi as a weighty moral conscience are behind us now. The rabbi as irritant has been replaced with rabbi as ego-massager … The rabbi is there for ceremony. We train him for five years to announce page numbers in synagogue and present your daughter with a leather-bound Bible for her bat mitzvah … Through our desire not to offend we rabbis have reduced ourselves to a caricature, the full vitality of our souls sandwiched into the extremely narrow bandwidth accorded to us by a community that calls on us primarily for lifecycle events.
I constantly hear myself being described as "controversial," as if that's an insult to a rabbi. Yes, I am a rabbi who is loved and hated. A preparedness to be unpopular is what I have learned from Judaism, not to mention the world's most influential figures … The most influential rabbis in the world today are those like Rabbi Marvin Hier of the Simon Wiesenthal Center in Los Angeles, who aren't afraid to take verbal jackhammers to anti-Semites, notwithstanding the discomfort it breeds among some less-vocal Jews … Rabbis must begin broadening their roles away from the ceremonial and toward the provocative. You're given a pulpit. Use it."

-Rabbi Shmuley Boteach from his recent article "The End of the Rabbi as Mr. Nice Guy."

Women Writing Torahs

2010-12-27T14:20:00.007-05:00

This afternoon Jewschool published an interesting blog-post on women sofrot (scribes) and the story of the first commissioned Torah scroll written completely by women.

Definitely worth reading (and viewing the embedded video)!

You can view the Jewschool post HERE.

Video of the Day

2010-12-27T13:17:00.003-05:00

-Chief Rabbi Lord Jonathan Sacks on Connecting with G-d

Yinon

We've Moved!

It's Here!

Passover, Elijah, and Shabbat HaGadol

Some Big News!

Welcoming Mashiach

The Leper Scholar

Yad L'Achim Exposed - Parts II & III

Watch. Sign. Share.

A Misunderstood Condition

Help Make a Difference for Congo

Yad L'Achim Exposed

Quote of the Day: The Sacrificial System

Holy Cow!

The New Rabbi

Harassment in Arad

Purim: A Sudden Reversal

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Esther the Superhero

A Prayer for Japan

Tragic Events

Holiness of a Different Kind

Quote of the Day: The Shema and its Blessings

Quote of the Day

Hitbodedut: Praying in Solitude

Moses, Leadership, and Humility

Quote of the Day

National Day of Unplugging

The Shechinah in Exile

Hate-Fest in Ashdod

A Tabernacle, Furniture, and the Presence of God

Quote of the Day

Are You the One?

A Golden Calf and a Plea for Mercy

Quote of the Day

Learning as Worship

New Books to Check Out

Egypt, Israel, and the Meneptah Stele

Why Be Jewish?

Divine Presence

Hashivenu Review

Thundersnow 2011

Quote of the Day

What Do You Think?

What does G-d expect of us?

A Second Sinai Experience

Shalom Talk Radio

A Modern Day Prophet

Praying with their Feet

The Road Less Traveled

Are We Kosher?

Passing of Debbie Friedman

Responding to Calamity

Quote of the Day

Justice as Holiness - Part III

Justice as Holiness - Part II

Justice as Holiness - Part I

Top Posts of 2010

Quote of the Day

Women Writing Torahs

Video of the Day