“Resh Lakish said: Whence do we learn that words of Torah are firmly held by one who kills himself for it? Because it says, This is the Torah, when a man shall die in the tent.”
(Babylonian Talmud, Berachot 63b)

While studying this week’s Torah Portion (Chukat/Chukas), I came to the this passage:

זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל

This is the law when someone dies in a tent (Numbers 19:14a)

It reminded me of the lessons I had learned from Artscroll’s A Daily Dose of Torah (ADDT) regarding this passage. Although this passage is literally about the law regarding the transfer of corpse impurity to anyone under the roof the same roof as a corpse, it is understood midrashically from the Hebrew to be a lesson about one who would “kill himself for the sake of Torah.” As the passage in Berachot 63b says, “the words of Torah are firmly held by one who kills himself for it.” Or as ADDT phrases it, “Torah remains only with one who kills himself for it.” And, as a reminder for the literal-minded, they clarify that it is not that one is to endanger one’s life for the sake of Torah. It is rather that we must restrict our personal pleasures, and sacrifice of our time in order to make the time for study so that the lessons of Torah will be impressed upon us with a lasting impression.

From the moment I learned this a few years back, this has spoken to me. However, this week it speaks even louder. Due to some undisclosed circumstances, over the last year or more, my guiding philosophy has been:

“For in much wisdom is much vexation,and he who increases knowledge increases sorrow.” (Ecclesiastes 1:18)

I have kept up with my studies just enough to give my family some direction, but nothing more. I have not “died in my tent.” I’ve only been in survival mode. However, during Shavuot of this year Hashem spoke to my heart and said that I must get back on course and “die in my tent” for His sake. I must put aside all of the coping mechanisms (distractions) with which I have been filling my life. I must “die to myself” in order to truly live, and become who He has intended for me to become.

“When I die and face the heavenly court,” the Hassidic Rabbi Zusha famously said, “if they ask me why I was not more like Abraham, I will say that I didn’t have Abraham’s intellectual abilities. If they say, ‘Why weren’t you more like Moses?’ then I will explain that I did not have Moses’ talent for leadership. For every such question I will have an answer, but if they say, ‘Zusha, why were you not Zusha?’ for that I will have no answer.”

Since Shavuot, I have been studying with renewed fervor. I have been a lot more consistent in my studying, and more engaged with the Holy Text. I’ve also been gleaning from other sources, and studying them more carefully as well. Although I still have a nagging trepidation, I am looking forward with anticipation to what Hashem is going to do in my life as I surrender to Him.

Will I ever become who I was intended to become? Will you? Maybe it is time for both of us to “die in our tents” together.Similar Posts:

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FFOZ Back Office – Lost Luminaries of Messianic Judaism Part1

FFOZ Back Office – Lost Luminaries of Messianic Judaism Part2

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The basic premise is that of a Jewish tradition, predating Christianity which has the Messiah dying and resurrecting after three days, as a necessity of his messiahship. Israel Knohl, a professor from the Hebrew University, has been the main voice in this, because it appears to validate what he had already discovered in his studies of the Dead Sea Scroll manuscripts. In 2002, he published a book of his findings called, “The Messiah before Jesus: The Suffering Servant of the Dead Sea Scrolls” which explains his findings (and if anyone wants to get me a copy, I won’t complain).

Knohl takes the references of a Suffering (or Slain) Messiah (Mashiach ben Yosef) found in the Talmud (starting in Sukkah 52a), along with the DSS manuscripts to build a case for a first century expectation for a resurrected messiah. However, with the find of the Gabriel Tablet (the main focus of the two previous articles), Knohl has a very substantial text from the period just prior to the time of Yeshua to back his theory.

Be sure to read both articles, and pick up the book if you have a chance. This is some very interesting information that could prove very valuable in the near future.Similar Posts:

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In the Gospels (less than two centuries later), there is still a struggle with balancing Sabbath restrictions with compassion for humanity. Yeshua chastises the opposing Pharisees for their lack of compassion and adamantly declares that bringing wholeness to a person on the Sabbath is the overriding element of the normal Sabbath stringencies. Mark records the account of the man with the withered hand as follows:

Another time he went into the synagogue, and a man with a shriveled hand was there. Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. Jesus said to the man with the shriveled hand, “Stand up in front of everyone.”

Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent.

He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “Stretch out your hand.” He stretched it out, and his hand was completely restored. Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.
(Mark 3:1-6)

Yeshua emphasizes to those around him that the priority of bringing wholeness to another person has taken precedent over Sabbath abstentions.

Another similar case in which Yeshua emphasizes this message is found in the Gospel of Luke:

On a Sabbath Jesus was teaching in one of the synagogues, and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. When Jesus saw her, he called her forward and said to her, “Woman, you are set free from your infirmity.” Then he put his hands on her, and immediately she straightened up and praised God.

Indignant because Jesus had healed on the Sabbath, the synagogue ruler said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.”

The Lord answered him, “You hypocrites! Doesn’t each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?”

When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing.
(Luke 13:10-17)

Here he actually interacts with the people, bringing in a chal v’homer argument from Scripture to prove his point.

In both of these instances Yeshua is seen to be critical of the current halacha regarding Sabbath, and by most Christian interpretation as critical of adhering to any form of Sabbath restriction. However, I seriously believe he was helping to shape the embryonic development of the halachic standard of Sabbath observance within the framework of Judaism. I believe his rulings, such as these, helped to shape the “binding and loosing” within the Rabbinic Judaism of today. The Mishnah (compiled less than two centuries after the time of Yeshua) records Sabbath leniencies in regard to aiding a woman in labor.

We may assist a woman in childbirth on the Sabbath; and we may call a midwife from place to place for her; and we may desecrate the Sabbath on her behalf.
(Mishnah, Shabbat 18:3)

According to this mishnah, nearly anything may be done on the Sabbath for the woman giving birth. This includes lighting candles for her, even though she may be blind, for it might give her peace of mind knowing that the midwife could see well. The Gemara goes even further to tell us we may even “desecrate” Sabbath on her account up to seven days after “the opening of the womb.” And in another instance it tells us that a fire may be kindled on the Sabbath to bring warmth to one who is ill, even if it is in warm weather (b.Shabbat 129a).

Just two centuries after Yeshua, the halacha has been codified with the more lenient (and compassionate intent of the Sabbath) viewpoint. We see from these examples Yeshua’s tremendous influence on the development of Rabbinic halacha as the one who would be the “Repairer of the Breaches” (Isaiah 58:9-12).

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Now a man came up to Jesus and asked, “Teacher, what good thing must I do to get eternal life?”

“Why do you ask me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, obey the commandments.”

“Which ones?” the man inquired.

Jesus replied, ” ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, honor your father and mother,’ and ‘love your neighbor as yourself.’”

“All these I have kept,” the young man said. “What do I still lack?”

Jesus answered, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.”

When the young man heard this, he went away sad, because he had great wealth.

Then Jesus said to his disciples, “I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?”

Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”

Peter answered him, “We have left everything to follow you! What then will there be for us?”

Jesus said to them, “I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life. But many who are first will be last, and many who are last will be first.

“For the kingdom of heaven is like a landowner who went out early in the morning to hire men to work in his vineyard. He agreed to pay them a denarius for the day and sent them into his vineyard.
“About the third hour he went out and saw others standing in the marketplace doing nothing. He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’ So they went.

“He went out again about the sixth hour and the ninth hour and did the same thing. About the eleventh hour he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’

” ‘Because no one has hired us,’ they answered.
“He said to them, ‘You also go and work in my vineyard.’

“When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.’

“The workers who were hired about the eleventh hour came and each received a denarius. So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. When they received it, they began to grumble against the landowner. ‘These men who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heat of the day.’

“But he answered one of them, ‘Friend, I am not being unfair to you. Didn’t you agree to work for a denarius? Take your pay and go. I want to give the man who was hired last the same as I gave you. Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’

“So the last will be first, and the first will be last.”

Matthew 19:16-20:16 (NIV)

When we communicate Yeshua’s teaching of “the first will be last, and the last will be first,” rarely do we connect the questioning of the “rich, young ruler” with his parable of the generous landowner. However, as we can see from this complete, uninterrupted passage, they are inseparable.

In the story of the rich, young ruler, their are actually two points of conflict. First, the man is troubled by his inability to be rewarded for his current merits, which he felt were satisfactory. Second, the disciples were troubled because of Yeshua’s critical assessment of those who have earthly means, declaring that “it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” Paraphrasing, they asked, “Then who has any hope?” Yeshua responded by telling them that “the first will be last, and the last will be first,” and then proceeds to tell them a parable.

In this parable, he sets the stage with average characters on an average day. The climax comes at the end of the story with a surprise ending. Everyone is expecting the workers who worked the longest and hardest in the heat of the day to be rewarded more than those who labored for only a short time. This is not the case, and it causes the listener to instinctively feel a sense of injustice. However, we must look beyond the surface to understand the point the Master (and the Master story-teller) is communicating.

In a Talmudic incident recorded in b.Bava Batra 10b we have an illustration to help us better understand the words of the Master. In this story, a man named Yoseph (son of Rabbi Yeshoshua) was extremely ill and had a “near-death” experience in which he experience the “next life” for a brief moment. When he came back to his senses, his father asked him to relate what he saw. His response was, “I saw an upside-down world, where great ones were low, and lowly ones were above!” His father comforted him by responding, “You glimpsed a world of clarity.” His father went on to explain to him that although he may expect those who are learned and accomplished to have more reward in the life-to-come, it is not necessarily the case. Why? Because we are rewarded based on how we live up to the potential Hashem has put with each one of us.

Most will not be world renown. We simply have to be faithful with all with which Hashem has entrusted us. We will not be judged based on the achievements of others. Nor will we granted leniency based on how others are slacking. There are those who are given very little, yet live out their abilities to the extreme. However, there are others who are immensely blessed with all kinds of internal resources, yet waste their resources on self-indulgence. Although it appears that Hashem grades on a curve, He actually does not, because the standard is the same for everyone—we must become all that we were intended to become for His glory.

The Chasidic teacher Rabbi Zusha of Hanipol used to say, “When I come before the heavenly court and am asked, ‘Zusha, why were you not Moses?’ I will answer, ‘Because I did not have Moses’ leadership abilities.’ And when I am asked, ‘Zusha, why were you not Abraham?’ I will answer, ‘Because I was not blessed with Abraham’s intellectual abilities.’ For every such question, I will have an answer. But when I am asked, ‘Zusha, why were you not Zusha?’ for that I will have no answer.”
(Telushkin, Joseph, A Code of Jewish Ethics, Vol. 1, p. 32)

Will I become Darren? Will you become you? Or will we be last, rather than first in the Olam Haba (the word-to-come)? It will definitely be a time of surpises. Don’t be a “first” who ends up “last,” and definitely don’t be a “last” who thinks they can’t be “first.” Take the US Army slogan to heart, and “Be all that you can be.”

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For as many as are of the works of the Torah are under a curse; for it is written, “CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE TORAH, TO PERFORM THEM.” Now that no one is justified by the Torah before God is evident; for, “THE RIGHTEOUS MAN SHALL LIVE BY FAITH.” However, the Torah is not of faith; on the contrary, “HE WHO PRACTICES THEM SHALL LIVE BY THEM.” Messiah redeemed us from the curse of the Torah, having become a curse for us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE”–in order that in Messiah Yeshua the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.

(Galatians 3:10-14, NASB with my Messianicisms)

No other words of Scripture have been misinterpreted, misapplied, and utterly confusing more than Paul’s words to the believers in Galatia. While I don’t intend on trying to put forth all of the answers to understanding the mind of our beloved Apostle (because I simply do not have them all), I do wish to bring some illumination on this particular passage.

Unfortunately, since I don’t know Greek (yet), at present I have to rely on other tools in order to sift through our English interpretations of the Apostolic Writings, particularly Paul. Probably the greatest tool I have at my disposal is my understanding of the goodness of Torah, based on the perspectives of the Tanach, the prophets and the Master. With this reference point, I can have a starting place by which to orient myself to any course I must navigate within the writings of the Apostles.

Another tool is my (however limited) knowledge of rabbinic writings and their lines of thought. Knowing rabbinic writings helps me to not be ignorant of problematic texts and seeming contradictions within the Apostolic Writings that would shake my faith like it has for so many others beginning to navigate their way through the Apostolic Writings with a fresh knowledge of Torah.

These two tools allow me to examine passages and make connections to Rabbinic thoughts and arguments (at least to the ones with which I am familiar) and bring a balanced perspective to the problematic texts. This passage in Galatians is one such text. How can we reconcile Paul’s statements regarding Torah, especially in light of Deuteronomy 6:25, which states:

It will be righteousness for us if we are careful to observe all this commandment before the LORD our God, just as He commanded us.

Looking at Paul’s words merely in our biased, English translations contradict this statement of Torah flat out. However, if we look at it from different perspectives, we can begin to make some sense out of it. One “clue” I have found is in Young’s Literal Translation, which translates verse 11 this way:

“And that in Torah no one is declared righteous with God, is evident, because `The righteous by faith shall live;’”

(Galatians 3:11, YLT)

The difference is the preposition “in Torah” verses “by Torah”. We know that we can be justified “by” Torah, just as it clearly states in Deuteronomy. Our lives are put before the heavenly tribune and the book of the Torah is therefore opened to compare our deeds of faithfulness or deeds of infidelity to what is written. Our names are found in either the Book of Life or the Book of Death. This is attested to in the book of Revelation, which states that those who persevere are those who hold to (are faithful to) the “commandments of God” (the Torah) and maintain their faith in Yeshua (Revelation 14:12).

However, we cannot be justified “in” the Torah. We cannot be justified by our choice to become included in those of the Covenant. Our inclusion does not justify us. It only affords us the opportunity to be justified and brought near on covenantal terms. If we are “included” into Israel, yet we forsake the Torah or Yeshua, we have heaped judgement upon ourselves.

If we take this argument into account, we can see how the Torah is life to those who truly take hold of it (via faithfulness to the commandments), and death to those who espouse it, but are unwilling to submit to its requirements. The Talmud is in agreement with such thoughts:

Rav Chananel the son of Pappa said: What is the meaning of that which is written, “Listen! For I will speak princely things”? Why are the words of Torah compared to a prince? This serves to tell you: Just as this prince has the power to kill and to give life, so too the words of Torah have the power to kill and give life.

This is reflected by that which Rava said: To those who grasp it with their right hand [through submission], the Torah is a drug of life. To those who grasp it with their left hand [in defiance], it is a drug of death.

(b.Shabbat 88b).

Therefore, let us heed the words of James, brother of the Master, which state:

Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. But prove yourselves doers of the word, and not merely hearers who delude themselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was.

But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.

(James 1:21-25)

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As Shasta (the main character of the book) has just reached what he believes to be his haven and resting place after narrowly escaping death and saving his companion’s life, he is told there is no time to rest and he must press on to warn King Lune of an impending attack. Lewis tells us:

Shasta’s heart fainted at these words for he felt he had no strength left. And he writhed inside at what seemed the cruelty and unfairness of the demand. He had not yet learned that if you do one good deed your reward usually is to be set to do another and harder and better one.

Although I’m sure Lewis didn’t intend on citing a Talmudic principle (as he was generally smug in the Christian “superiority” to Judaism), he nevertheless was able to deduce the same conclusion as Rabbi Azzai of the Talmudic era:

Ben Azzai said: Be eager to fulfill the smallest mitzvah and flee from transgression; for one mitzvah induces another and one transgression leads to another transgression. The reward of a mitzvah is a mitzvah, the reward of one transgression is another transgression.
Avot 4:2

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“R. Elazar said further: “It is written [Exod. 32:16]: ‘Engraved upon the tables,’ which means, that if the tables had not been broken the first time, the Law (Torah) would never have been forgotten by Israel, for a thing that is engraved cannot be obliterated, and R. Aha bar Jacob added, “that no nation on earth could have power over them; for it is said ‘engraved upon the tablets.’ Do not read “Charuth” (engraved) but “Cheiruth” (liberty).” Talmud (b.Eruvin 54a)Similar Posts:

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For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy.

1 Corinthians 7:14 (NIV)

While reading my Daily Dose yesterday I came a cross an interesting argument which may help us to understand Paul’s statements here in his epistle to the ekklesia at Corinth.

There is an argument in the Talmud in regard to the transference of terumah from an open cask of wine to a loaf of bread, which has been set on top of it (in regard to Mishnah Terumos 10:3). The conclusion is that since the bread (a hot loaf, verses a cold, hard loaf) is permeated by the aroma of the wine, it therefore contains enough of the essence of the consecrated wine for it to be considered terumah as well. It is the scientific process of diffusion which allows the minute particles of wine to infuse the bread in order to pass on some of the flavor of the wine. How much more so can it be said of an unbeliever living in the same family with a believer. If we are truly living our lives out loud, our sanctity should be “splashing” all over those around us.

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Here is the text of the argument:

We learnt elsewhere: If he cut it into separate tiles, placing sand between each tile: R. Eliezer declared it clean, and the Sages declared it unclean; and this was the oven of ‘Aknai. Why [the oven of] ‘Aknai? — Said Rab Judah in Samuel’s name: [It means] that they encompassed it with arguments as a snake, and proved it unclean. It has been taught: On that day R. Eliezer brought forward every imaginable argument, but they did not accept them. Said he to them: ‘If the halachah agrees with me, let this carob-tree prove it!’ Thereupon the carob-tree was torn a hundred cubits out of its place — others affirm, four hundred cubits. ‘No proof can be brought from a carob-tree,’ they retorted. Again he said to them: ‘If the halachah agrees with me, let the stream of water prove it!’ Whereupon the stream of water flowed backwards — ‘No proof can be brought from a stream of water,’ they rejoined. Again he urged: ‘If the halachah agrees with me, let the walls of the schoolhouse prove it,’ whereupon the walls inclined to fall. But R. Joshua rebuked them, saying: ‘When scholars are engaged in a halachic dispute, what have ye to interfere?’ Hence they did not fall, in honour of R. Joshua, nor did they resume the upright, in honour of R. Eliezer; and they are still standing thus inclined. Again he said to them: ‘If the halachah agrees with me, let it be proved from Heaven!’ Whereupon a Heavenly Voice cried out: ‘Why do ye dispute with R. Eliezer, seeing that in all matters the halachah agrees with him!’ But R. Joshua arose and exclaimed: ‘It is not in heaven.’ What did he mean by this? — Said R. Jeremiah: That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because Thou hast long since written in the Torah at Mount Sinai, After the majority must one incline.

Another source for this text (with a slight variation) can be found at this link. Be sure to scroll down to the page 140 marker.

Both Avi ben Mordechai and his inspiration Daniel Gruber use this passage in order to try and cast reproach upon rabbinical authority. The claim is made that the rabbis are actually in opposition to the Written Word of God, and will not listen to Hashem even if they hear from Heaven itself. For some time I was swayed into this line of thinking, until challenged to examine the context of this argument firsthand. Upon a cursory exmination, it appears that I have been duped.

In short, this argument is a classic example of how the rabbis upheld Scripture in a case where a person wanted to try and outwit Scriptural authority through clever devisiveness. R. Eleazer, siding with Akhnai (apparently the owner of the oven, or a nickname for such, meaning “snake” in Aramaic), is the classic representation of the false prophet warned against in Deuteronomy 13. R. Eleazer rules that the clay oven (Read the Biblical laws associated with the contamination of earthen vessels, including ovens), which has been “broken” via being cut apart and mortared back together is oblivious to contamination from contact of a dead animal. First, both Akhnai and R. Eleazer in this scenario are intentionally working to find a loophole around the Biblical ordinance for contamination, and immediately shows a rebellious nature towards the commandments of Hashem.

Second, the halachah of R. Eleazer actually is working to “abolish the Torah” in the same way that many within Christianity are doing today, and have been doing throughout the centuries. Rather than using the written Word of Hashem as the plumbline by which all things are aligned, they follow charismatic leaders with whom are signs and wonders.

Opposite of what we have been lead to believe, the case of Akhnai’s Oven actually is one in which the rabbis are upholding the Written Word of God over the opinions of man, even when backed by signs and wonders.

You must not listen to the words of that prophet or dreamer. The LORD your God is testing you to find out whether you love him with all your heart and with all your soul.
(Devarim / Deuteronomy 13:3)

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If you would like to begin doing your own homework in the meantime, read the account of Akhnai’s [clay] Oven and the argument between Eliezer ben Hyrcanus and the other rabbis. Before you do, however, re-read Vayikra/Leviticus 11:29-38 and Devarim/Deuteronomy 13. Then, make sure you read a version of the account that mentions the rulings of Eliezer and the rabbis before they delve into the argument. I think things will start becoming apparent from there. I’ll post more when I have time.

-Shalom

Update: A followup to this post can be found here:
http://www.diggingwithdarren.com/blog/2006/04/15/akhnais-oven/
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