"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.

“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.

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.

"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."

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.

"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."

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:

1. By 1210 BCE there existed in Canaan a cultural and political entity called “Israel” that was known to the Egyptians by that name.
2. Israel was well enough established to be perceived as a threat.
3. This Israel did not comprise of an organized state like others in Canaan, but was considered a loosely affiliated people group.
4. 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.

“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.

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.