The Tehran Initiative

The Tehran Initiative by Joel Rosenberg is an action-packed, fast-paced, political thriller written from an evangelical Christian perspective. I received a complimentary advance copy from Tyndale House Publishers.

I have to be honest. I have heard many of my friends speak of Rosenberg’s books for the last few years, and always with a passion. However, until this point, I have never read anything of his, primarily because reading fiction has not been a priority in light of all of the biblical studies with which I try to keep up. Reading The Tehran Initiative has definitely given me an appetite for more Rosenberg works.

In The Tehran Initiative, Iran has just successfully completed its first nuclear tests, there have just been presidential assassination attempts, and the Islamic Messiah (the 12th Imam, or the “Mahdi”) is garnering alliances across the Middle East and abroad in order to build the ultimate caliphate, a one-world government united under the umbrella of Islam. Under the direction of the Mahdi, Israel (the “Little Satan”) is on the brink of nuclear extinction or at the minimum a second holocaust, along with the United States (the Great Satan). CIA agent David Shirazi is pulled deep into the midst of the swirling chaos and comes face to face with his greatest fears, and begins to wrestle between his Islamic upbringing and the persistent Christian influences of those he has encountered.

Even though The Tehran Initiative is a novel, it will definitely make a person want to learn more about the current events in the Middle East and the global Islamic agenda. If you enjoy a fast-paced, plausible, reality-based fiction novel with an evangelical perspective, Rosenberg is your ticket.

If you would like to hear Rosenberg speak first-hand about The Tehran Initiative, follow this link:

http://tyndale.com/The-Tehran-Initiative/9781414319353Similar Posts:

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In the Shadow of the Temple :
Jewish influences on early Christianity
by Oskar Skaursaune

Until reading this book, I was totally unaware of Skarsaune and his literary offerings. Now, I realize how deprived I have been.

In In the Shadow of the Temple, Skarsaune begins his account of the development of Christianity by first peering into the last two centuries of the Second Temple period, beginning with the Hasmonean dynasty and the subsequent influence of Hellenism upon Jewish religion and culture. From there he sets the stage to masterfully guide us through the first few centuries of the development of Christianity, culminating in “The Constantinian Revolution” of the early fourth century.

Throughout each chapter he weaves the story of the early believers with the fibers of secular historical records (such as Pliny the Elder & Tacitus), Jewish writings (Talmud, Apocrypha, etc.), and the writings of both Jewish and non-Jewish believers (Didache, 1 Clement, etc.). Skarsaune examines as much of the evidences as possible in order to place each piece of the puzzle with care. He is very articulate without being verbose. Following are some highlights from this work.

The impact of this way of looking at first-century Jewish and Christian history has been enormous, and is still felt in New Testament scholarship. There is no doubt, however, that a basic “change of paradigm” is taking place. For one thing, Jewish scholars have argued with great conviction that Jesus should not be placed outside Pharisaism, but within it: when Jesus debates with Pharisees, his own positions can be shown to agree with those of other Pharisaic authorities. In other words, Pharisaism itself was complex; it comprised different opinions; it could comprise those of Jesus. Jesus’ debates with Pharisaic opponents is therefore an intra-Pharisaic debate…It is meaningless and grossly anachronistic to picture Jesus, Peter or Paul as debating with “Judaism” or its representatives, as if they themselves were outside and represented something else, a non-Jewish position. ¹

In this quote, Skarsaune rightly recognizes the intra-house debate between Jesus and the Pharisees of his days, rather than viewing Jesus as an outsider as is typically the case. Jesus has not come to topple the biblical religion in order to establish a new one through subversive tactics. He is in the order of the prophets of old, condemning hypocrisy and calling his people back to repentance through proper relationship to the Torah given at Sinai.

In another insightful passage, Skarsaune hits upon another often overlooked truth in regard to the standard model of prayer for the early believers:

In the days of Jesus the wording and sequence of the elements of the synagogue service had attained such stability that we are fully justified in speaking of a synagogal liturgy. The echoes of the synagogal prayers in the Lord’s Prayer and other early Christian prayers demonstrate that this liturgy was well known to Jesus and the early disciples. We should not think that the early Christians were antiliturgical in their worship gatherings. It is no accident that in Acts 2:42 Luke does not say that the early community “devoted themselves to the apostles’ teaching … and prayer,” but to “the prayers,” which suggests fixed patterns. All the evidence points to the synagogal liturgy as a source for those prayers. ²

When examining the letters of Ignatius ³, Skarsaune aptly notes:

One gets the impression that Ignatius’s relationship to the Old Testament was mainly a literary one. For him, the Old Testament was a book, not a living past which, through traditions and observances, determined his own life and thinking. It is this, more than anything else, that betrays the Gentile Christian. The position of Ignatius may perhaps best be characterized as New Testament orthodoxy. It was the apostolic writings that made him value the Old Testament and love the prophets. The authority of the Old Testament is undisputed, but it is derived from the authority of the gospel.

This was probably one of the most characteristic differences between Jewish believers and believers coming from an entirely Gentile background. It was not a question of doctrinal differences but rather a difference of mentality. For both groups the Old Testament was an authoritative book, and the church of the Gentiles was later to defend the Old Testament bravely and at considerable cost against attacks from within the church and without. But to them the Old Testament was and remained a book, describing a history that was past and finished. To the Jewish believers, it was so much more. Through innumerable cords of tradition, festivals, daily practices, religious concepts, etc., the Jewish believers were bound up with the Old Testament; it was part of their lives.

What we observe in Ignatius may perhaps best be described as a loss of Jewish context. ⁴

In this observation, I believe Skarsaune has hit upon one of the primary dysfunctions of modern Christian faith. We have built our house of faith from the top down, rather than from the bottom up due to our subconscious disconnect with the Tanach (the “Old Testament”) and the patriarchs. Yes, Jesus is the pinnacle of our faith. But in order to truly understand his work, we must first have an intimate relationship with the broad foundation of the Tanach, which was laid out in order to elucidate that which would come after it. Without this understanding, the majority of the Scriptures (i.e. the “Old Testament”) becomes exactly as Ignatius views it, as “a history that was past and finished.”

To conclude, the present work from Skarsaune is one which should be in the library of anyone who is serious about understanding the development of Christianity in the first few centuries, and how the apron strings began to be cut (whether for the good or for the bad) from Mother Judaism. Skarsaune does an excellent job at reducing and articulating a plethora of information into layman’s terms in a way which is easily comprehendible and manageable. I look forward to collecting his other offerings as well.

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I wish I could devote all of my time to academics & such, but it just doesn’t happen when you run your own business and have 4 small children. So, I’ve come to the resolve to just “being late” from time to time, as much as I hate it. I’ve already started my review, but it probably won’t be finished for a few more days. Thanks for bearing with me. Shalom!Similar Posts:

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Rabbi Abraham Twerski

Mesorah Publications, 1999

Ordering Info

I’ve owned and cherished Visions of the Fathers for a few years now. It has become a wealth of inspiration, as well as a guide to practical application of the wisdom contained within Pirkei Avot. Some of my readers may not be familiar with Pirkei Avot, so let me begin by sharing a little about this source

Pirkei Avot, often shortened to merely Avot, is a chapter of tractate Nezakin (Damages) of the Mishnah, the Oral Law of Judaism. It contains six chapters¹, which are traditionally studied one chapter per week during the counting of the Omer, and then continue again at a slower pace until Sukkot (Tabernacles).

Avot is probably the most familiar work of the Mishnah due to its timeless aphorisms which affect all aspects of our lives. Sayings such as:

• On three things the world stands: Torah, Service & Acts of Loving Kindness
• Make a teacher for yourself, acquire a friend/companion for yourself and judge all men on the scale of merit
• The reward of a mitzvah is a mitzvah
• Make your Torah study a fixed practice. Say little & do much; and greet everyone with a cheerful countenance
• Do not say, “When I am free I will study,” for perhaps you will never be free

So, why is studying Avot important? First, because it’s just good wisdom and we can all use more wisdom. But secondly, because the words of Jesus predate nearly all of the wisdom sayings found within this work, and yet you can almost hear his voice in the majority of these sayings. And though studying these comparatively with the words of our Master, I think we can gain some insight and understanding into his teachings which may have eluded us.

Lastly, I find one of the most important reasons to study Avot is that many often spend a considerable amount of time learning the text and meaning of Scripture, but fail in the application. The main focus on Avot (and all of Jewish theology for that matter) is application. Comparing the straight forward instructions of Avot with the sometimes broad strokes of Yeshua’s teachings can sometimes really help in understanding practical application of the Master’s imperatives.

Every Wednesday morning I meet with three other men for fellowship & to discuss the things we are learning, studying, etc. Over the last couple of weeks we have been discussing Avot, based on Twerski’s work. So far, we’ve gotten through the first three sayings of the first chapter. Yes, it’s that engaging. It’s been a wonderful time of digging into this text and then into the words of our Master to see how they compare and if we can learn something new and applicable to our lives.

In regard to Avot commentaries, there are a plethora of commentaries available from various sources. This commentary by Twerski, however, is personally significant in that it seems to contain the kind of analogies which really drive home the message of each particular mishnah (segment of text, similar to a verse). He is a natural maggid (story teller), and includes an enormous amount of talmudic anecdotes & chassidic stories to illustrate his points for each mishnah. Some Messianics might take issue with his constant affinity with psychological principles or kabbalistic insights. However, I find them very stimulating and accessible.

As far as illustrating Twerski’s methods, time permits me to give only one example.

Avot 1:6 says

Yehoshua ben Perachyah says: Make a teacher for yourself; acquire a friend for yourself; and judge everyone favorably.

Commenting on the last portion of this passage regarding judging everyone favorably, Twerski states

If we are flexible and lenient with other people, then God is lenient to us. If we are stern, rigid, and demanding, then God will act accordingly with us. When we judge other people favorably rather than condemn them, we merit that God will judge us favorably as well.

Essentially, this is what Yeshua tells in the Gospel of Matthew:

Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. (Matthew 7:1-5)

So, why should we judge others favorably? Why not judge them with the measure they “deserve”? Because we will be judged in like manner, according to our Master.

From there, Twerski references the Baal Shem Tov and the Zohar on a couple of insightful points, and then says the following:

If we fail to identify our own shortcomings, we are likely to see them in others and be critical of them. If we acquire a teacher and friend that can alert us to our own biases and allow us to be more impartial in our judgments, we are far less likely to be condemning of others.

This is the essence of Yeshua’s instructions, and the extension of the mishnah at hand. Twerski does a great job at digging to the heart of the mishnah and looking at both the broad and specific applications time after time throughout the book. I would definitely be interested to hear any other specifics as to what you have enjoyed from Visions of the Fathers if you want to post a note for me in the comments. If you haven’t read it yet, you can pick up a copy here.

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The JPS Commentary on the Haggadah

Joseph Tabory

The Jewish Publication Society, 2008

Ordering Info

This, the second half of my review of The JPS Commentary on the Haggadah, unfortunately, I have run out of time to highlight all of the interesting information which Tabory puts forth in this succinct volume. We are well into April, and I need to focus my attentions on the April J-BOM review (Visions of the Fathers by Rabbi Abraham Twerski – one of my favorite commentaries on Pirkei Avot). There is, however, one last thing I want to make sure I hit.

I have often been troubled over the last decade or so of celebrating the seder meal in regard to the seeming absence of the answers to the Four Questions in the Maggid. Tabory makes a connection between the mandate of R. Gamliel and the questions. Gamliel requires the “mention” (in context, the “discussion”) of three things at the seder meal: pesach (referring to the meat of the Pesach offering), matzah and maror. He states,

Examination of the best manuscripts of the Mishnah and early haggadot show that there were originally only three questions, which may be summarized as “Why do we eat only matzah? Why do we dip (referring to the dipping of the maror)? Why do we eat only roasted meat?” Thus it seems to be a reasonable assumption that R. Gamliel’s explanations of the significance of Pesach, matzah, and maror are the answers to the three questions, although distanced from them in the haggadah.¹

In essence, the original three questions were changed over the centuries to deal with the change of custom (particularly the absence of the pesach after the destruction of the Second Temple), but the answers continued as a type of curious provocation which were not explicit in their connections to the new questions. I feel this is a reasonable explanation which tends to put in a missing piece of the puzzle surrounding the haggadah.

I’m sure I’m not the only one who has struggled to try and make some kind of connection between the Questions and the answers. In my Greek-oriented mind (which has to have a clear connection of all the dots), when I created my own haggadah, I attempted to make a clear connection of a question with its answer. Rather than maintaining the mystique and encouraging questioning, I have formulaically given both the problem and the solution. But this is what we are accustomed. Rather than chewing our own food, we have someone else chew it for us. Although this particular example is innocuous, the overarching snapshot is that this is a sad commentary on our culture and the spiritual state of the majority of believers.

There are also a few instances in which Tabory actually rejects interpretations of the text which have traditionally been thought to be written as anti-Christian polemic. It is interesting to hear his opinions on this, because he appears to be unbiased in his approach (he takes the opposition position a time or two as well). The two examples he gives (and defends as not being anit-Christian in origin) are: 1) the de-emphasis of Moses as the redeemer, and 2) the re-interpretation of the Afikomen as the “bread of distress/affliction.” In both cases, Tabory looks at the earliest historical sources (including Philo, an interesting source considering the topic) and refutes (or cast serious doubt on) the interpretation.

Lastly, the listing of the various differences between haggadot across cultural and linguistic lines is fascinating and much attention has been spent in tedious comparisons between them. Tabory does a masterful job at presenting these with fine granularity in the areas that are significant enough for examination. If you’re interested in this type of examination of one of the most central texts of Judaism, The JPS Commentary on the Haggadah is a welcome addition to your bookshelf.

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The JPS Commentary on the Haggadah

Joseph Tabory

The Jewish Publication Society, 2008

Ordering Info

I have officially jumped on the J-BOM wagon, and I appreciate the call to action by fellow-blogger, Derek Leman. If you are not sure of what this “J-BOM” thing is about, Derek explains it for you here. This is my first installment of my review on the JPS Commentary, be sure to check back for subsequent posts, as well as posts reviewing a new book each month.

The JPS Commentary on the Haggadah from the Jewish Publication Society is the first book for all of us J-BOMmers to review. It was very nice to be able to know about this resource prior to Passover this year, as I believe it will enhance my personal experience of Passover.

Let me begin by saying that this commentary is not for the average person wanting to find out how to better celebrate Passover. It is for those who have celebrated the feast for several years and have wondered about the origins of all of the strange rites, traditions and expressions found within the haggadah. However, even within this group, it is probably not a blanket recommendation for addition to your reading list. This commentary is a scholarly approach at peering beneath our current text of the haggadah through textual & higher criticism, comparing our current text to many early variations of the text that, although extant, are not in use. Tabory makes note that “the earliest sources that help us understand the modern seder are those found in talmudic literature” (p.1). And although he does make reference to arguments regarding Christian scholarship regarding many related topics, including the Last Supper, he does not consider the Gospels of the New Testament a valid source from which we can learn anything regarding the earliest seder expressions. Maybe this is due to the fact that his position is somewhat opposed to any kind of interpretation of the seder experience from the believing community. Maybe this is due to his not considering the Last Supper of Jesus to be a seder meal, as many have reasonably argued¹. Whatever the case, rabbinic literature is his primary source, and the majority of these works appear to come from the Cairo Genizah (in the case of what Tabory terms the “Eretz Yisra’el” tradition) or sources such as the siddurs of R. Amram Gaon and R. Saadiah Gaon (both from the 9th century, and follow the “Babylonian” tradition).

In regard to this vast sea of literature, Tabory appears to have a knack for pouring over massive volumes of historical & rabbinic works and compressing the essentials into a very small space. He makes many assertions about the origins of the haggadic elements, however, which may be problematic for the average reader. Yet in his pulling on the sacred threads, he is deeply reverent and respectful of traditional interpretation and understanding. Tabory does a thorough job at peeling back layer upon layer of text to uncover the earliest records of the Passover tradition in a way that is both curious and rewarding.

I plan on posting several insights and thoughts brought up by Tabory, but one of the things I would like to note first is regarding the historic nature of the haggadah. In regard to this we can be certain of one thing: The haggadah has never been a static text. Although our present text represents the current and definitive expression of the seder experience, it has not been without challenge or modifications historically. It has been a very dynamic text; one which has changed throughout the centuries in order accommodate the every-changing circumstances of each generation in order that one may be able to regard himself as though he actually left Egypt, as it says: “He brought us out from there in order to bring and give us the land which He had promised to our ancestors” (Deut. 6:23). Although many might view this as a corruption, or paganizing of the service, it can also be viewed as proof that the haggadah has ever been a living organism, bent on elucidating the purpose of redemption in each generation. Tabor notes that “the Torah does not prescribe exactly how the post-Exodic paschal meal should be eaten nor does it prescribe any ceremony connected with it” (p. 4). This is noteworthy in that each generation and community have adapted this ritual in some way or another throughout the centuries, not re-creating it as some would have us do², but adapting it. Personally, I think this fortifies a Messianic position in that we should be able to produce Messianic versions of the haggadah unapologetically, without feeling we have tipped any sacred cows. We are only adapting to our needs to express Hashem’s redemption according to our understanding, the same as each of the previous generations.

With that said, let me begin my actual commentary with an interesting note regarding the traditional four cups of wine. In his overview of the seder and its history, Tabory makes an observation regarding these cups. He states, “The texts of the second cup, which embodies the story of the Exodus, and those of the fourth cup, Hallel or songs, are unique to this evening. Some of these texts belong to the tannaitic stratum of the haggadah, having been added between the destruction of the Second Temple (c. 70 C.E.) and the redaction of the Mishnah (c. 220 C.E.), while other were added even later” (p. 7). Although here, Tabory speaks of texts in association to the additional cups³, I believe we might also be able to deduce that these cups may not have been in use during this time either. Thus, we have a better explanation of why it appears that during the Last Supper Yeshua only drinks from two cups, rather than the traditional four.

Another interesting note that seems obvious, but I have failed to recognize it until he brought it out, is the fact that the Maggid (the telling of the Exodus) and the Shulchan Orech (the actual Passover meal) are really not connected. The Maggid actually takes place prior to the meal, rather than surrounding or in relationship to the meal. This is due to the post-Temple era in which the modern seder evolved. Since there was no lamb to be the focal point of discussion for the evening, the discussion naturally shifted to the expressions of redemption that could be represented tangibly in the evening. Hence the four cups representing the four⁴ expressions of redemption found in Exodus 6:6-7.

This is all I have time for now. I will post more soon…

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by Paul Philip Levertoff

Vine of David / First Fruits of Zion, 2009

Ordering info

This book is unlike any I have ever reviewed previously. The current work is a re-publishing of an out-of-print book from 1927 by a seemingly obscure author by the name of Paul Philip Levertoff. It is entitled Love and the Messianic Age. It is being published (along with an exhaustive study guide & commentary) by a new publishing arm of First Fruits of Zion, called Vine of David (www.vineofdavid.org). One of the goals of Vine of David is to resurrect Messianic voices from the last few centuries, particularly of Orthodox & Chasidic Jews who came to faith in Messiah Yeshua. Love and the Messianic Age (LATMA) is their premier release.

A brief biography of Levertoff is as follows:

“Paul Phillip Levertoff, born Feivel Levertoff, was raised in an Chassidic home. His family was Sephardic and was a descendent of Rabbi Schneur Zalman. As a child he attended cheder (Hebrew primary school) and later the prominent Volozhin Yeshiva. While studying abroad after graduating yeshiva, Levertoff obtained a New Testament. Reading it first in German, then in Hebrew, Levertoff was puzzled. The book of the Christians seemed “more his than theirs.” After this period of study, Levertoff became a fervent believer that Yeshua of Nazareth was indeed the Messiah.”¹

Although a very short work, LATMA is a very thorough work comparing the mystical concepts of Chasidism to the concepts of love found in the New Testament, particularly the Gospel of John. Levertoff pulls from resources such as the Talmud, Midrash Rabbah, the Tanya, & other rabbinic & kabbalistic resources to show how the faith of Yeshua’s can be greatly enhanced by knowledge of the “mystical” concepts of Judaism. Don’t be fooled. This little book (a whopping 87 pages, which includes a 30 page prolegomenon) is no light read. Hence, the companion study guide & commentary (twice the length of the actual book) is a welcome addition for most readers.

For many people the idea of delving into the “mystical” concepts of Judaism is a bit unnerving. However, this is the beauty of LATMA. Levertoff has already “spit out the bones,” so to speak in that he only gives us that which is analogous to the concepts of our faith in Yeshua.

And, if you really would like to get the most out of this little jewel, it’s advisable to purchase the study guide/commentary along with it. It takes you nearly phrase by phrase through the book, explaining rabbinic and mystical concepts with which Levertoff takes for granted that his readership would be familiar. Mystical concepts such as the two souls of man, the weeping of the lower waters, and the divine sparks of creation are given the needed attention for the uninitiated.

LATMA is not a one-time read. If you’ve been longing for a book to really sink your teeth into, and give you lots of mileage over the years, LATMA is what your bookshelf has been missing.

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by Brad H. Young
Hendrickson Publishers

Many people ask why studying Jewish sources is important. They are extremely important in that they help us to understand our faith in context. Familiarizing oneself with Jewish sources will add dimension to your faith, and help gain a more in-depth understanding of key concepts found within the Biblical narratives, particularly in the Gospels and Epistles. I recommend Brad Young’s newest work as a starting point for those who desire to explore Jewish texts.

Following his other excellent works such as Jesus the Jewish Theologian, Paul the Jewish Theologian, and The Parables, Young puts forth his most recent work, Meet the Rabbis, in an effort to continue educating his readers about the Jewish context of our Scriptures, our Savior and our Faith. Young helps to gently bridge the gap between Christian understanding and the world of rabbinic writings, thought and Scriptural application. He does a great job and engaging the reader through continual cross referencing between the rabbinic texts and the teachings of our Master. This is why MTR is such a great starting point for those new to Jewish texts.

In MTR, he introduces the reader to rabbinic writings in a way that is very engaging, even including the full text of Pirkei Avot, one of the foundational texts for understanding the teachings of Judaism. This is a “don’t miss” book.Similar Posts:

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The Committed Life

Esther Jungreis

HarperSanFrancisco

If there is one book you need to get before Yom Kippur this is it. It should be in the library of anyone who can read. It will inspire you to live beyond yourself and for others. My wife began reading it a few weeks ago and it has presented serious challenges for both of us, as well as been an incredible source of inspiration to live an inspiring life. Legendary Rebbetzin Esther Jungreis tells how her family has left a legacy of a committed, inspired life of love for Hashem and His Torah, touching countless people in the process. The book is filled with innumerable, real-life stories of people whose lives have been challenged and changed through a Torah-filled life of love. It seems I can’t get past a story without weeping, being reminded of my short-comings, but being encouraged to know that there is hope for change as the illustrations prove over and over. If you’ve got nothing to remind you of how we need to be affecting those around us, this book is for you.Similar Posts:

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I have begun a Recommended Reading List which you may like to check out. Currently, it is very brief, but it includes short reviews of each book, cover artwork and a direct link to the selected book on Amazon. I will be adding to the list as time permits. Also, if you purchase any of these books through the links on this page, you will be helping to support this site. Thanks for taking the time to look these over.Similar Posts:

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The New Testament and Rabbinic Judaism

David Daube

This is a classic from half a century ago that is a must on every bookshelf. Some topics specifically addressed are the link between Yeshua’s words in the Sermon on the Mount in connection to Talmudic literature, linking the Last Supper with the Seder meal, etc. Although David Flusser is commonly attributed as to finding the connection of Micah regarding the ‘breaker going forth,’ and Yeshua’s words ‘the kingdom suffers violence,’ I believe Daube made ‘first contact’ decades previous, as this work testifies.Similar Posts:

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Understanding The Difficult Words of Jesus

David Bivin / Roy Blizzard, Jr.

Bivin & Blizzard present a great deal of information in this little book. The primary subjects deal with the Hebraic background to the Apostolic Scriptures, arguing for a Hebrew undertext. They present some breakthrough understandings of difficult passages, such as “the kingdom suffers violence” (based on the work of David Flusser).Similar Posts:

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Everyman’s Talmud

Abraham Cohen

This is a very good overview of the basic theological and philosophical components of the Talmud. If you’re interested in studying the Talmud but don’t know where to start, this is one of the best starting points I have found.Similar Posts:

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Jewish Worship

Abraham Millgram

This is a great overview of the development of Jewish worship throughout the ages, specifically the development of the Siddur. This is the best source I have found on the historical background and sentimental outgrowth of the Siddur from the prayers of Israel. Highly recommended reading.Similar Posts:

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