New Vine of David Haggadot

Mar 17, 2010 at 8:46 AM | Posted by Rabbi Joshua


Vine of David, a publishing arm of First Fruits of Zion (FFOZ) has recently published two different Haggadot in time for Pesach. (However, I just heard that they have already sold-out of all the Pesach Haggadahs).

FFOZ has an excellent reputation in regard to the quality of their materials. They have consistently put out quality publications, and continue to increase the quality with every new product.

Derek Leman, a friend, colleague, and fellow-blogger just spent an afternoon with the guys from FFOZ and was able to visit their headquarters and beautiful Beit Midrash. You can read about Derek's experience on his blog.

I have been quite impressed with these two new Haggadot and believe FFOZ has made a contribution to how Messianic Jews will observe Pesach in the future.

The Passover Haggadah

Vine of David's new Passover Haggadah is sure to change the face of all Messianic Haggadot. It is very well laid out, with Hebrew on the right side of the page, and English and essential transliterations on the left. The Hebrew font is easy to read and large.

It is also a complete Haggadah, retaining all the traditional elements of the Seder, while adding Messianic elements. I even applaud FFOZ for retaining some traditional songs in the back like Chad Gadya.

One of the strengths of this Haggadah is also one of its weaknesses. Because it is a complete Haggadah retaining the traditional elements and Messianic supplements, it is a little long. As such, it will be interesting to see how many congregations will adopt it for their communal Seders.

The illustrations accompanying the text are another nice touch. However, a couple of the illustrations I found a little out of place in a Messianic Jewish Haggadah. For example, on p.16 there is an illustration of a family sitting around the seder table. One figure on the left is wearing a large felt yarmulke, a beard, and peyos. The rest of the family looks more Modern-Orthodox. What I found a little disconnecting is that the family hardly resembles 90% of American Jews.

If this were a Haggadah published by Chabad or Artscroll I would not even bat an eye. But for a Haggadah aimed at a wider Jewish community, Jewish people will need to see themselves reflected in the pages. It would be more helpful if the illustrations reflected the diversity of the American Jewish community today.

However, this is really a minor detail, and overall the new Vine of David Haggadah is definitely a positive contribution to Messianic Haggadot and I would not be surprised if it becomes a staple of Messianic households in the future.

I highly recommend this Haggadah for your Seder table.

The Seudat Mashiach Haggadah

Vine of David's second Haggadah is probably the most innovative of the two new Haggadot. It is a Haggadah for Seudat Mashiach - the Meal of Messiah. For those unfamiliar with this practice, there is a custom among many Chasidim to observe another Seder on the last night of Pesach. This special Seder, called Seudat Mashiach - the Meal of Messiah, is observed in anticipation of the Messianic banquet that will happen when Mashiach returns. The custom was implemented by the Baal Shem Tov, and recalls not just the themes of our redemption from Egypt, but heavily draws on our future redemption and the regathering of Israel.

A Seudat Mashiach is very loose. It is based on the themes and four cups of a regular Seder, but traditionally there has not been a set Haggadah for this in the wider Jewish community. Some households and communities do have certain customs during their meal, but these practices will vary widely. Most of the Seudot Mashiach I have attended in Chasidic communities have mostly centered around telling stories and singing niggunim. There was no set reading or a real set order.

Several of us have observed the practice of Seudat Mashiach for nearly ten years, and a few Messianic Jewish communities have even hosted a Seudat Mashiach in their congregations. As a Messianic Jew, I have always found this custom deeply meaningful and another way to express my Messianic hashkafa within a Jewish context.

Vine of David's new Haggadah for the Meal of Messiah introduces this practice to a wider audience in the Messianic Jewish community and creates a set order and text for this sacred meal. It also uses the same nice, clean layout and format of their Passover Haggadah.

I am interested to see if this practice will continue to catch on in the wider Messianic Jewish community, and how Vine of David's Haggadah for this special meal will be adopted.

I again applaud Vine of David for these two new contributions to the Messianic Jewish community and would greatly encourage you to get a copy of each of these Haggadot and consider using them in your home and congregation in the future.

Yasher koach to my friends over at FFOZ/Vine of David!


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New Blog: MIDRASH, etc.

Mar 16, 2010 at 10:16 PM | Posted by Rabbi Joshua

Rabbi Carl Kinbar, Provost of MJTI and Director of its School of Jewish Studies has a new blog. The blog, MIDRASH, etc. focuses on Midrash and other topics related to Jewish texts.

There is a great need for more blogs on the topics of Midrash and Jewish texts, and I am excited about Rabbi Kinbar's unique ability to contribute to the conversation.

I cannot recommend his blog more highly and we have added it to our Yinon blog roll.

So check it out!

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God Needs YOU!

Mar 11, 2010 at 11:00 PM | Posted by Rabbi Joshua

Parashiot Vayakhel - Pekudei

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

Judaism teaches that G-d has a unique purpose for each and every one of us, and that G-d partners with us in bringing redemption into the world. We have a specific role to play in the cosmos. It is not enough to simply tell of G-d’s message, but we must be doers of G-d’s message as well. As James writes, we must not be merely hearers of what Torah says, but doers of what Torah teaches (James 1:22). And this is not just the position for leaders; it is what each and every one of us is required to do.

How is this supported in this week’s Torah portions? The answer is that G-d calls on Moshe to be personally involved in the building and erecting of the Tabernacle. In verse 40:2, G-d tells Moshe, “YOU are to set up the Tabernacle …” It was not enough for Moshe to merely hear the instructions from G-d; he was required to do it as well. Moshe himself was not only to be a leader, but also a servant.

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

This follows the leadership model described by Yeshua that the greatest shall be least, and the least shall be the greatest (Mat 20:16). And that the greatest leader is to be the servant of all (Mark 9:35). Each of us has an opportunity to partner with G-d 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 it is not enough to be only hearers of what Torah says, but we must be doers as well!


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Quote of the Day

Mar 9, 2010 at 10:31 PM | Posted by Rabbi Joshua

We should shift from envisioning a hierarchy of Jewishness to validating different ways for people to be Jewish. All Jews should be pictured on progressive stages of their own personal journeys.

-Rabbi Lawrence A. Hoffman from ReThinking Synagogues: A New Vocabulary for Congregational Life, pg. 67.



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One Cow, Two Cow, Red Cow, Gold Cow

Mar 4, 2010 at 12:34 PM | Posted by Rabbi Joshua

Parashat Ki Tissa - 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.

Interestingly, this week’s Torah portion, Ki Tissa, also describes a calf, the egel massekha (the golden calf). The Jewish people grew restless after many days had passed since they last heard from Moses. So they took matters into their own hands, and Aaron and the people built a golden calf. This calf, however, was unlike the red heifer. Rather than bringing purification from ritual impurity it brought about defilement, sin, and eventually death.

In Likutei Halachot, Rebbe Nachman explains why this special portion on 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 (and makes the connection to Ki Tissa) 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 are confronted with two different scenarios involving the offspring of a cow – one that leads to life and another that leads to death. Although this does not seem to make any sense to our rational minds, there are significant reasons. It is not about us but about HaShem. The purpose of the red heifer is to remember the need to atone for the sin of the golden calf, and to bring forth purification and life where there seems only death.

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