First, let me say that I am no expert in mussar. And in all honesty, I haven’t really even started. Right now I am only exploring the middot (character traits – middah, singular) that ring out to me as I prepare myself for the actual practice of mussar. From there I will pick the thirteen which I feel to be most applicable in my life and begin to focus on them one week at a time, journaling about my journey. However, from what I have read in Everyday Holiness, almost every middah hangs on anavah (humility). According to Rabbi Bachya ibn Pakuda, in his book Duties of the Heart (as quoted by Morinis in Everyday Holiness), “All virtues and duties are dependent on humility.” And it makes sense. Once I learned the Jewish perspective on anavah, humility, I became drawn to it, realizing my deep lack of understanding of this character trait, as well as my deficiency of its possession. Here’s why…

When the word humilty is mentioned, what comes to mind? Too many times our working definition of humility is self-abasement. My new, working definition of humility comes from Morinis in Everyday Holiness. My paraphrase is as follows:

Humility is occupying our proper space, neither too much, nor too little.

I think this is the best definition I’ve ever heard. It makes sense on so many levels. When we break down a character trait into a definition such as this, we are able to truly define it’s parameters, rather than it being some ethereal, elusive non-tangible. Let’s explore this definition for a moment.

If humility is “occupying our proper space, neither too much, nor too little,” it’s obvious the result when we occupy too much space. At the minimum this is pride, and at its extreme, narcissism. We become so wrapped up in ourselves that the boundaries between us and others is unseen. We quickly overstep those boundaries and invade someone else’s space, whether physically, socially or verbally. One example Morinis gave that I thought was really good was in regard to speech:

“…when someone shares a piece of news with you, do you come right back with your own concerns, filling the space they’ve opened, or do you make room to follow up what the other person has introduced?” ¹

I have had this flaw as long as I can remember. I remember when a friend of mine first brought it to my attention. His bringing it to my attention hurt me, but it was a much needed exposure of a flaw in my character that brought it to the surface in order that I could deal with it, and not be oblivious to it. However, since I was only made aware of this, and not given any tools for tikkun (repair / undoing), I still have not overcome in this. Now, I have passed it on to my children. And seeing this blemish magnified in them, it has set off internal alarms that I did not understand until recently. Having a proper definition of this middah with well-defined parameters helps me not only to better identify the breach in our family composition, but gives me a more solid means by which to correct it.

On the opposite extreme is not occupying enough space. If we occupy too little space, we are not fulfilling our God-given role in the world. It is not stepping up to the plate for which you were created. Hillel tells us,

“In a place where there are no men strive to be a man.” (Avot 2:6)

Remember, “Birth is G‑d saying you matter.”² And you really do. We all do. We all have our special role to play. And if we don’t fill up our alloted space, we are destined to fail others who are relying upon us.

For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body. (1 Corinthians 12:14-20)

In this quote from the Apostle Paul, he reminds us of the exact same thing. We all have our role, and we must not only fill that role, but we must also be content with that role.

But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” (Romans 9:20)

“Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Timothy 2:20-21, ESV).

I believe humility is the starting point for this. Once we realize the space we are supposed to occupy, we can begin filling it properly and neither spilling out onto others, nor shrinking back from our responsibilities. Are you occupying your proper space?

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A few years ago, I posted some teaching notes in regard to discipleship. Today, I am posting the first in what I hope to be a series of thoughts on the topic.

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. (Matthew 28:19) ¹

We affectionately call this passage of Scripture the Great Commission. As believers, the Great Commission is our marching orders. It is our call of duty. It has been at the heart of evangelistic efforts since the time of the earliest disciples. Yet, during the centuries through which we have passed and the millions of confessions of faith which have resulted from the force of this commission, there have been very few who have truly understood its full meaning. Yes, we have succeeded in the going and in baptizing. But have we truly made disciples? And even more importantly, are we truly disciples? Why is it important that we understand what it means to become a disciple of Yeshua? Aren’t all believers his disciples? In theory this should be true. However, more often than not, reality is different than theory. In order to understand how to become a disciple, we must first learn what a disciple is and is not.

The common practice within Christendom today is to evangelize so that we can get people “saved.” And on occasion, it is hoped that they would participate in some kind of evangelistic outreach event so that they can help bring more sheep into the flock. This is our concept of making disciples. However, this is far from the pattern of discipleship that we see modeled in Yeshua throughout the Gospels. It is also very distant from the concept found within the Hebrew Scriptures and historic Judaism. Judaism has a rabbinic parallel to the Great Commission. “Be deliberate in judgment, raise up many disciples, and make a fence around the Torah” (m.Avot 1:1). Discipleship is a Jewish innovation. Therefore, in order to truly understand discipleship, we must first understand the relationship between a Jewish rabbi and his disciples.

Rabbis and Disciples

Although Jesus was much more than a Jewish rabbi of the first century, he definitely was one. And although s’mecha (Jewish ordination) did not exist in the time of Yeshua, and the title of “rabbi” was still a bit ambiguous, nonetheless, Yeshua was a rabbi in the first century sense of the word. His pattern of life followed that of a rabbi. He traveled and taught like a rabbi. He forsook earthly possessions. He was called rabbi by his followers. He took on life-long disciples, just as other rabbis of his day. He spent every waking moment with them, pouring into them everything he could in the time that he was given. He was a rabbi in every sense of the word. So, in order to understand the relationship between Yeshua and his disciples (his talmidim), we have to understand the relationship between a rabbi and his disciples. Why? Because we have no modern equivalent. So, let’s take a brief look at the definition and responsibilities of a disciple during the time of Yeshua, particularly disciples of our Master.

What Is A Disciple?

The Hebrew word for disciple is תַלְמִיד (talmid – the plural is talmidim), from the root word למד (lamad), which means to learn. In other words, a disciple is a student, one who is continually learning. A disciple is a life-long student of his rabbi. It is this which we are called to create. We are commissioned, “Go therefore and make disciples…” We are not commissioned to go and make converts, believers or church-members. We are commissioned to make disciples. But in order to “make” disciples, we must first become one. This is what the word “Christian” implies. It implies that we are replicas of “the Christ”; that we are fully able to transmit, communicate and enunciate the message of our rabbi through our teaching and our life practice. Remember, Yeshua himself taught, “A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher” (Luke 6:40). With this in mind, let us take a look at the primary responsibilities of a disciple.

Responsibilities of Disciples

The Four Responsibilities of a Disciple ² include the following:

1. To memorize the words of his rabbi or teacher
2. To learn his teacher’s traditions and Scriptural interpretations
3. To imitate the actions of his teacher
4. To raise up more disciples

Memorization

Let’s briefly go over each of these responsibilities. First, a disciple is to memorize the words of his rabbi. During the days of Yeshua, learning took place orally between a rabbi and his disciples. They didn’t write books or give handouts, and the disciples didn’t take notes or have a digital recording device. The exchange between rabbi and disciple took place orally, and in order to truly learn the teachings of one’s rabbi, a disciple would first memorize his teachings. The rabbis taught, “The disciple who repeats his lesson one hundred times is not as worthy as the one who repeats his lesson one hundred and one times” (b.Chagigah 9b).

Volumes of information passed orally from teacher to disciple, from one generation to the next through the vehicle of memorization. Parables, illustrations, interpretations and insights all passed orally through the great chain of disciples in order to preserve the words of one teacher or another. It is memorization which allowed these words to pass from one generation to the next without their being lost. Memorization is what preserved the teachings of our Master for us so that it could be written down a generation or more after it was transmitted. Memorization was a key component in being a good disciple. It should still be seen as having this value for us today.

Tradition and Interpretation

Secondly, a disciple is to learn his teacher’s traditions and Scriptural interpretations. This is one of the things that distinguished the various rabbinic “schools” during the New Testament period and subsequent years. We need to be asking ourselves, “What traditions did Yeshua have that I can take upon myself?” When we see the phrase, “as was his tradition,” we need to pause and reflect upon the specific tradition being referenced, and find ways of imitation.

In regard to Scriptural interpretations, we should have these things under our belt, as disciples of our Master, the risen Messiah. However, we would do well to be systematic in regard to cataloging our Master’s stance on various subjects and his corresponding teachings. Peter counsels us:

“But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame” (1 Peter 3:15-16).

We should have a regular time of study each day, set apart and guarded from our other activities, in order to dig into these areas of understanding. At the age of 12 Yeshua was engaged in pilpul (rabbinic debate) with adult, studied teachers of the Torah with a very sophisticated degree of understanding. Our lives should mimic his in that they are characterized by constant learning and applying of the Scriptures so that we may be able to give an account for the hope that is within us.

Imitation

Thirdly, a disciple is to imitate the actions of his teacher. While this is more difficult with our Master, as his earthly presence hasn’t been around for two thousand years, we have been left with a record of his life. If we do some detective work, we should be able to deduce many things about his actions and with careful examination be able to imitate these. He rose early to pray; he lifted his eyes toward heaven as he gave thanks, etc. The point is that we should notice these things in the life of our Master, and then we should imitate them. Yeshua tells us:

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it” (Matthew 7:24-27).

Likewise, Rabbi Shimon said…

“Studying Torah is not the most important thing rather doing it. Whoever multiplies words causes sin” (Avot 1:17).

In order to be a true disciple of the Master, we need to have daily disciplines of living out the Torah, just like Yeshua. It’s good to “know” how the Master lived, but it doesn’t do us any good until we “practice” living as he did. First Fruits of Zion President and Founder, Boaz Michael has made the point that generally, we are more concerned with the trivia of the mitzvot (the commandments) than the performance of them. For example, we would rather read a book on prayer, rather than actually pray. This has to change if we are truly to be disciples of our Master.

We must be more than converts. Converts “believe” the message, but are still the same person. Disciples, talmidim, are constantly growing and changing, because they are learning what it means to wear the yoke of their Master. We must live as talmidim, disciples of Yeshua. We must hang on his every word. Peter said, “Master, to whom shall we go? You have the words of eternal life” (John 6:68).

Discipleship

Lastly, but possibly most importantly, a disciple is to raise up more disciples. As we stated previously, the concept of a disciple is not equivalent to a convert, or a believer, or a Sunday School teacher or even a deacon. A disciple is something much more than these. A major principle that we need to grasp is that discipleship isn’t the end of the chain. A disciple is the middle of a long chain of teacher-disciple relationships. We are to imitate Yeshua, and at the same time be one who is to be imitated. Paul gives us this example when he says, “Be imitators of me, as I am of Christ” (1 Corinthians 11:1). Many believers are terrified of these words. They fear that either they cannot be imitated, due to their shortcomings, or that they cannot ask others to follow them lest they inhibit the relationship between their disciple and Yeshua. It is true that we are not to raise up disciples merely for ourselves. At the same time, however, we cannot be afraid to be an example, a guide and a mentor. We must be courageous enough to fulfill our role in the chain of relationships between teacher and disciple in the process of forging new disciples for our Master.

A disciple is a fruit-producing tree, which produces more fruit-producing trees. Think about it. If a fruit tree produced fruit that in turn did not produce a fruit-producing tree, it would not be a fruit tree. The same is true of a disciple, because “when he is fully trained will be like his teacher.” If we are truly his disciples, we will be producing disciples for him as a natural outgrowth of our faith. If one is not producing more disciples, the question needs to be asked if one is truly a disciple, or merely a convert.

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Over the last few weeks I’ve been consistently delving into the ancient practice of mussar each morning. This has been a huge source of inspiration and discipline for me.  For those who are not familiar with mussar, in very simplistic terms it is a practice within Judaism that has been developed over the last thousand years to develop and hone ethical traits within a person, using the Bible as its fountainhead. It began to reach widespread popularity with the works of Rabbi Yisrael Salanter in the 19th century. The primary text I have been using thus far has been Everyday Holiness by Alan Morinis.

This morning, as I began the next chapter, which deals with Gratitude, I came across something that made me reflect back on a conversation I had recently with a friend of mine. The text reads as follows:

The Hebrew term for gratitude is hakarat ha’tov, which means, literally, “recognizing the good.” The good is already there. Practicing gratitude means being fully aware of the good that is already yours.

The last sentence in this quote is what got my attention, particularly the statement that we must be “fully aware of the good that is already yours.” In my recent conversation, my friend was sharing with me what he recently learned from his church. He said that he learned that everything we need has already been given to us, because of the work of Christ on the cross. Therefore, if we need healing, we just need to thank God for it and claim our healing, because we have actually already been healed by Jesus; we just need to claim it.

This type of teaching is typically called “Word of Faith,” and is prevalent among many charismatic churches. These two concepts sound like quite similar. They both seem to be centered on recognizing a reality that does not presently exist. However, if we look carefully at the differences between Hakarat ha’tov and Word of Faith, we will see that they are quite distinct. The first distinction is that  the former looks backward, while the latter looks forward. Also, the former focuses on the blessings (whether obvious or seemingly hidden) one has already received, while the latter focuses on the blessings one will be receiving. The former says, “I thank you, Lord, for the financial blessing you gave to me in my time of need.” The latter says, “I thank you, Lord, for the financial blessings you will give me in this time of need, because I already possess them in Christ.” Again, the former is thankful for the previous reality, while the latter is thankful for the future reality.

The difference between the two may not seem significant. However, the fruit of the two lines of philosophy should be fairly apparent. The one who practices hakarat ha’tov is instilled with a sense of gratefulness and humility that his past needs have been supplied, and is assured that whether or not his present needs seem to be met (according to his perception), he has something for which he can already be thankful. The one who practices Word of Faith, however, is prone to presumptuousness and insolence in that he feels that his needs are an entitlement. This tends to allow one to walk before the Lord without humility and expect him to satisfy our own desires, rather than being thankful for that with which He has already blessed us.

I’m not saying that my friend is arrogant. I am saying, however, that this type of theology typically lends itself toward this mentality and I have seen it far too many times. We must remember, that although Jesus gave us everything, we should still be content and gleeful to be dogs who eat the crumbs that fall from the Master’s table, rather than demanding our share of the loaf. Let us “Count our blessings, name them one by one. Count our many blessings, see what God has done” and live a life filled with thankfulness, rather than presumption. Let us be truly thankful in this season of the many things our Heavenly Father has done for us without any expectation of what blessings we may or may not receive in the future.Similar Posts:

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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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Yes, I have another wallpaper image for the iPhone for download. This one is great for your Login page. My description is as follows:

This wallpaper for your iPhone contains three spikes, a crown of thorns, and the name “Yeshua” (Jesus) written in a beautiful script as well as in Hebrew, contrasting the earth-tone, harsh elements in the background.

Be sure to tweet this page or post it to Facebook for others to enjoy. Blessings! And if you like this, you might want to check out my previously posted Torah themed wallpaper for the iPhone.

Download: Yeshua iPhone Wallpaper (1.2MB)Similar Posts:

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וַיְדַבֵּר מֹשֶׁה אֶל־רָאשֵׁי הַמַּטּוֹת לִבְנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה יהוה׃ אִישׁ כִּי־יִדֹּר נֶדֶר לַיהוה אוֹ־הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל־נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכָל־הַיֹּצֵא מִפִּיו יַעֲשֶׂה׃

(Numbers 30:2-3)

Moses spoke to the heads of the tribes of the people of Israel, saying, “This is what the LORD has commanded. If a man vows a vow to the LORD, or swears an oath to bind himself by a pledge, he shall not break his word. He shall do according to all that proceeds out of his mouth.
(Numbers 30:1–2, ESV)

Vows & Oaths

The above passage comes from last week’s Toah portion, Matot, and contains a key by which we can better understand a teach of the Master found in the Apostolic Scriptures. In this passage we find the Scriptural rule for vows, oaths and self-induced prohibitions.

The first thing we note in this passage is that whatever proceeds from our lips is binding. In fact, it becomes as binding as Scripture. In a sense, when we make a vow or pledge an oath, we have created a new restriction upon ourselves that is above and beyond the obligations of the Scriptures. We have, in a sense, “added to Scripture.” This is one reason why both the sages, and our Master are so critical of vows and pledges.

A person should take care not to make any vows. It is even preferable not to vow to give charity. Rather, if one possesses something to [give to] charity, he should give it immediately; if one does not possess the means at present, he should wait until he does, and then give without taking a vow. [1. http://www.torah.org/learning/halacha/classes/class250.html]

The above quote is a typical quote from a Jewish source. The general consensus in regard to taking upon oneself vows or pledges is not a favorable one. The master agrees:

Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil. (Matthew 5:33-37, ESV)

Hebrew Word Play

There is, however, something deeper which I would like us to notice. In the Hebrew, there is a play on words that  we do not completely catch in the English. Three times it uses a combination of words which play upon one another.

1. yidor neder (to “vow a vow”) – the root being נדר
2. hishava shavua (to “oath an oath”) – the root being שבע
3. le’sor issar (to “bind a binding”) – the root being אסר

Two of these are somewhat obvious in our English. The last one, however, is not so obvious. The KJV actually brings this out a little more by translating this as “to bind his soul with a bond.”

Binding & Loosing

In this passage, we clearly see how “binding” is associated with a restriction. This is the precedent by which the rabbis use the term to “bind” or loose” in regard to things which are questionable in their use. For instance, a rabbi would “bind” (restrict/forbid) the use of a certain type of crock pot for use on Shabbat. Or they might “loose” (permit) an activity which might be questionable.

It is in this very context that we should understand the words of Jesus in Matthew 18 in regard to “binding” and “loosing”.

Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (Matthew 18:18, ESV)

In this passage, the context is dealing with church discipline. Jesus is telling them that the decisions they make in this regard will be upheld by his authority in heaven. They have the power to both restrict and permit anything that is not clearly spelled out in the Scriptures. This is even more apparent in the DHE, as the Hebrew uses the same terminology as the passage in Numbers.

אָמֵן אֹמֵר אֲנִי לָכֶם כֹּל אֲשֶׁר־תַּאַסְרוּ עַל־הָאָרֶץ אָסוּר יִהְיֶה בַּשָׁמָיִם וְכֹל אֲשֶׁר־תַּתִּירוּ עַל־הָאָרֶץ מֻתָּר יִהְיֶה בַּשָׁמָיִם

(Matthew 18:18)

In this passage, he says, “kol asher ta’asru al ha’aretz asur yihyeh bashamayim” – “everything that you bind on earth will be bound in the heavens.”

Rather than giving his disciples authority to “bind” demons, or “loose” finances (as I was taught growing up, and contrary to much contemporary teaching), this teaching of the Master is associated with apostolic authority. Yes, Jesus gave his disciples authority over demons. However, this teaching is in no way associated with demons or spiritual warfare. It is, however, a clear case in which both Jesus and the rabbis are using their clear understanding of the Torah to allow the creation of legislation within their communities.Similar Posts:

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As many of you know, Vine of David (a division of FFOZ) has been working diligently on an English translation of Franz Delitzsch’s Hebrew translation of the Gospels for the past few years. It is officially called the Delitzsch Hebrew-English (DHE) translation. As of yesterday, it has been released and is available for pre-ordering.

Another Translation?

Why is such a work important? Because it attempts to place Jesus and his apostles back into their proper place among Jewish history and spirituality. It is an attempt to reconnect Jesus and his message with his people. It is an attempt to bring the reader into the Jewish world of Jesus. While David Stern’s The Complete Jewish Bible attempts the same, it only works to bring the non-Jewish reader into the Jewish text. The DHE takes it another step by trying to connect Jewish people with their Messiah. This has been done through presenting the full text of the Gospels in a parallel Hebrew translation, along with traditional blessings for the studying of the Holy Text, all in an elegant presentation as you would expect from publishers such as Artscroll. This text hopes to help Jewish readers see Jesus and his Jewish message as part of Judaism, rather than an outside voice from a separate religion.

Delitzsch & His Translation

Franz Delitzsch (1813–March 4, 1890) was a German Lutheran theologian born in Leipzig, Germany who grew into a unique man of God. Widely known and respected as a “Christian Hebraist,” he was a pioneer in the area of Jewish studies in the New Testament and in the development of the Hebrew language. Delitzsch was a prolific writer, translator, and biblical commentator. His greatest and most enduring work is his New Testament translation into Hebrew. At his eulogy, Delitzsch was memorialized with the following words: “Indeed, not only in the Christian, but also in the Jewish world the name of Delitzsch has shone. For he was at home in the literature of the Rabbis as none other among the living, and perhaps as none before him. We may say the truest friend of Israel is dead. A great man has fallen in Israel.”

Delitzsch’s work is important, because of his “extensive knowledge of mishnaic Hebrew and first century Judaism… [which created] a translation and reconstruction of the Greek text back into an original Hebrew voice.” It is reported that the famed Dr. David Flusser, a devout Orthodox Jew and renowned New Testament scholar of Hebrew University, said that the Delitzsch Hebrew New Testament was the best translation of the New Testament extant in any language.

Needed Support

Much support is needed for this project. It is going to take people like yourself to purchase the DHE and share it with others. You can do that on a personal level, or at a larger level. Vine of David is also publishing a Levy Hirsch Memorial Edition, which will is available solely for the purpose of distributing to Jewish people who do not yet know their Messiah. Vine of David will be taking donations to dedicate a specific number of these editions toward distribution among Jewish people.

If you would like to a part of this momentous event, then support Vine of David and order your copy now.

Website Link

http://vineofdavid.org/resources/dhe/index.htmlSimilar Posts:

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One of this week’s mussar teachings from A Daily Dose of Torah (ADDT) references arguments & techniques of the yetzer hara (our “evil inclination” – or as Paul would say, our “flesh”) which keep us from achieving our potential. It summarizes it as follows:

The arguments and persuasive techniques of the yetzer hara are presented in two categories: (1) those that involve raising doubts about fundamental religious beliefs and faith; and (2) those that try to dissuade a person from concentrating on spiritual concerns, and urge him instead to focus on the physical and the self. ¹

ADDT defines these things as things which raise religious doubts, and arguments which cause us to loose our spiritual direction. I would like to broaden these to two general categories. In a nutshell, the two things that keep us from fulfilling our divine purpose in life are Doubts and Distractions.

Doubts

We have all had doubts that creep in as to our purpose… Should we be doing this? Should we be doing that? Should we have done this? Should we have done that? Is this really the choice I am supposed to make? What if I’m wrong? The list goes on and on. Doubt is a huge factor in following the will of the Almighty. The problem with doubt is that it is so deceptive. In nearly every case, we can overcome doubt by looking at the possible outcomes of our choices, and the “what if” scenarios. “What if” we made this choice? “What if” we made that choice? Would it be a disaster? In some cases, yes, it would be. But in the vast majority of cases, no, it would not. It would just mean that we would fail trying to accomplish something. Therefore, our pride is the only thing standing in our way. Our pride guards our doubts, and therefore cripples us from ever really knowing if something was the will of the Almighty or not.

“…the one who doubts is like a wave of the sea that is driven and tossed by the wind.” (James 1:6)

I don’t believe that it is as much of waiting to hear clearly sometimes as it is taking initiative and allowing our Heavenly Father to open and close doors along the way. He can do much more with one who is in “drive” than in “park.” In other words, “Get off your duff, and go for it!”

Distractions

In regard to distractions, I think this may be the single-most pitfall of Western Christianity. We are so distracted by entertainment (and even “edutainment”) that the Adversary doesn’t have to work hard to keep us from fulfilling our purpose. Our X-boxes, Wiis, iPads and smartphones keep our minds revolving around things other than our spiritual needs. We are constantly being inundated by the TV as to what to eat, wear, & buy. Not only do we rush off to get the latest trendy gadget or hairstyle, but most of the time we view it as a “necessity.” What if we focused all of that time, energy & money on doing something that would have eternal repercussions? What if we weren’t so distracted from our spiritual purposes? The sages were unsympathetic in regard to making excuses for distractions:

Rabbi Jacob said: If a man is walking by the way and is studying and then interrupts his study and says: “How fine is this tree?” or “How fine is this plowed field?” Scripture regards him as though he was liable for his life. (Avot 3:9)

The author of the epistle of Hebrews says something similar:

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. (Hebrews 1:1-3)

And then Paul admonishes us:

Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified. (1 Corinthians 9:24-27)

So… we can either use our time to serve our flesh, or to serve our Heavenly Father.

Rabbi Yosi said… Let all your deeds be done for the sake of Heaven. (Avot 2:17)

Are you pursuing things that are eternal, or are you allowing doubts and distractions to direct your life? What if all believers across the globe actually lived out their faith every moment of every day? What if we actually put aside doubts & distractions to accomplish the work of the Kingdom? Wouldn’t that be strange…?

Wouldn’t It Be Strange

(by Charlie Peacock)

I’ve got a question for your consideration
I’ll make you privy to my contemplation
Let me say in my defense
I know it goes against all common sense

It’s not our nature
Not what we’ve been taught
Flies in the face of every lie we’ve bought
It’s hard to see it
Harder to explain
I know it cuts against the grain

Wouldn’t it be strange if riches made you poor
And everything you owned left you wanting more?
Wouldn’t it be strange to question what it’s for?
Wouldn’t it be strange?

I know we’ve got some interest to protect
A set of dots we’re committed to connect
It makes us nervous in light of how it’s been
To play a little game of pretend

Wouldn’t it be strange if power made you weak
And victory came to those who turned the other cheek
Wouldn’t it be strange to welcome your defeat
Wouldn’t it be strange?

Wouldn’t it be strange to find out in the end
The first will be the last and all the losers win?
Wouldn’t it be strange if Jesus came again?
Wouldn’t it be strange?

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In Israel, a new archaeological “discovery” of sorts is buzzing and making bold claims that they may be the next “Dead Sea Scrolls.” They include a collection of scrolls as well as 70 lead codices (ancient scripts bound in book form, rather than as scrolls). However, we have conflicting reports on the nature of these “newly found” artifacts. They are owned by “Hassan Saeda, a Bedouin farmer in Galilee who says they have been in his family’s possession since his great-grandfather found them in a cave in Jordan, a century ago.” Although there is still a lot of skepticism surrounding these artifacts, there are some strong voices that are willing to attest to their authenticity, wanting to avoid another possible Shapiro Affair.

Christian or Kabbalistic?

Right now we seem to either have two camps on the theory of origins and contents of these manuscripts. However, this may be a result of the various text which may be present among the collection. According to one source, these manuscripts “could hold a contemporary account of the last years of Jesus.” According to another source, they appear to be Kabbalistic with references to Bar Kochba and Shimon bar Yochai, and “the nature of the content indicates a magical incantation style of writing.” Both reports confirm that the manuscripts are not just comprised of Hebrew or Greek text, but images and symbols which are in need of deciphering. Some of these codices are also said to be sealed and have created speculation that they may possibly be “secret writings referred to in the apocryphal Book of Ezra.”

How can these theories be so divergent? Just look at the early theories surrounding the Dead Sea Scrolls, and all of the controversy and imagination that has lead to cloak & dagger speculation in the last half a century, including John Allegro’s laughable “The Sacred Mushroom and The Cross.” When indecipherable manuscripts come to light, it seems sensational imagination rules the roost.

One legitimate reason for the diverse interpretation may simply be there are multiple types of documents contained within the cache, not dissimilar to the Oxyrhynchus Papyri. The different scholars are merely examining two different texts, which contain seemingly polar information. The quick evidence I see for this is the one article’s description of the codices, compared to the photo made available in the other article (the photo I have included at the top of this article). In the first article, the codices are described as being “tiny credit-card-sized volumes.” However, in the photo you can see that this particular codex is much larger than this.

Conclusion

Either way, we will have to wait and see what turns up by way of translation and authentication. Either way, it will be an exciting journey. Hopefully, the reports will be out sooner than later, and the texts of these discoveries will find their way to the public much sooner than the Dead Sea Scrolls, the Cairo Geniza Fragments or the Oxyrhyncus Papyri.

Update: Further Reading

I have just been made aware of these other (and more extensive) articles on this discovery:

• PaleoJudaica.com
• Sribd.com
• TempleStudy.com

Also, here is another (better) image of a codex:

Lead codex with cryptic text and images visible

Follow Up

I have posted my first follow up here.Similar Posts:

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Though scientists and scholars are still debating the exact shade of the ritual blue, the dye used is modeled after a 2,000-year-old textile, above, and is produced from sea snails found in Israeli waters.

According to new research based on a discovery of an existing fragment of a Jewish garment from Masada, scientists have resolved the debate that the biblical blue (tekhelet) of the priestly garments and the ritual fringes (tzitzit) worn by every Israelite was made from the Murex trunculus, a sea snail living off the coast of Israel. The Talmud states:

“The hillazon is this: its body is like the sea, it’s creation is like a fish, it comes up once in 70 years and with its blood one dyes tekhelet – due to this it is expensive” (Men. 44a).

Murex Trunculus Shell

It is known from the Talmud as “hillazon,” and is not only responsible for creating the blue of the tekhelet, but also the expensive purple used for royalty.

The dye was also prohibitively expensive to make: hundreds of snails were used to make even a small batch, and some in ancient times claimed it was worth 20 times its weight in gold.

This explains the costliness of this dye in ancient times. It also sheds light on the occupation of Lydia from the New Testament:

And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” And she prevailed upon us. (Acts 16:13-15 ESV)

From Purple to Blue

Several years ago I remember reading an article somewhere about the discovery of this mollusk as the source of this dye. Those working with the mollusk attempting to reproduce the dye at first were not able to create the “sky blue” which we have today. The color they were able to produce was only purple. By “accident” (Divine providence?) they left a container of the mixture sitting in the sun a little longer than they intended, and when they applied it to the wool, the color was drastically different. Here is an account of this:

But if the snail we collected was identical to the one described by the rabbis over two millennia ago, why did it not produce the proscribed blue for our fringes? Why were we seeing only purple? The amazing answer to this conundrum, which baffled 20th-century scientists for decades, was discovered in the chemistry lab. In order to use this odoriferous dye, the snail extract must be reduced to achieve a solution. When this process is performed indoors, the result is a purple dye. But if, while in its reduced state, the dibromoindigo is exposed to the sun for a few minutes, the bromine invisibly breaks away from the molecule, leaving behind only indigo, the brilliant biblical blue.

According to Ptil Tekhelet, probably the authority on producing this dye, the resulting color of the dye is determined by the amount of ultraviolet exposure it receives.

Jesus/Yeshua

This blueish dye would have been the same dye Jesus would have worn on the corners of his garments according to the commandment in the book of Numbers:

The LORD said to Moses, “Speak to the people of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner. And it shall be a tassel for you to look at and remember all the commandments of the LORD, to do them, not to follow after your own heart and your own eyes, which you are inclined to whore after. So you shall remember and do all my commandments, and be holy to your God. I am the LORD your God, who brought you out of the land of Egypt to be your God: I am the LORD your God.” (Numbers 15:37-41 ESV)

This would have also been what the woman “with the issue of blood” would have reached out and touched on the “hem” of Jesus’ garment in Luke 8:43-48, which resulted in her healing.

• Read the NY Times article here
• Read up on tekhelet from Ptil Tekhelet
• Read more about the chemistry and discovery of tehkelet here

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Following are some of my thoughts about Mr. Pryor and how he impacted my life.

One of my earliest exposures to the Jewish roots of my faith came from hearing four Christian scholars at one conference (the Jerusalem Conference, hosted by Dr. Moseley) back in 1998. This was an event I was to attend repeatedly in the subsequent years. The scholars who taught those first few years were:

• Dr. Ron Moseley, author of: Yeshua: A Guide to the Real Jesus and the Original Church
• Dr. Marvin Wilson, author of: Our Father Abraham: Jewish Roots of the Christian Faith
• Dr. Brad Young, author of: Jesus the Jewish Theologian, Paul the Jewish Theologian: A Pharisee among Christians, Jews, and Gentiles, Parables, The: Jewish Tradition and Christian Interpretation, and Meet the Rabbis: Rabbinic Thought and the Teachings of Jesus
• Mr. Dwight Pryor

Did you notice anything about that list? All of the men held a doctorate, but Mr. Pryor. All of the men were authors, except for Mr. Pryor. But these things didn’t make Mr. Pryor any less of a scholar, or of any less caliber than any of these other men. In fact, Mr. Pryor received great respect from all who knew him. In many ways, these other scholars owe their achievements in some part to Mr. Pryor. He was a mentor to Dr. Moseley, and helped Dr. Wilson with the publication of his book. He also helped with the publication of the joint effort of Dr. Blizzard and David Bivin, Understanding the Difficult Words of Jesus: New Insights From a Hebrew Perspective.

I always thought of him as a gentle giant (in more ways than one). He was a tall man, but soft spoken and deeply respectful to everyone with whom he came in contact. And although I didn’t know him personally, he held a dear place in my heart since the moment I briefly met him. He was truly an inspiration. One of the things that inspired me most about Mr. Pryor was that he had so many challenges in life, yet he overcame them through the grace of Yeshua. He had many reasons to complain and loath in self-pity (the loss of his first wife nearly 20 years ago to cancer, losing the use of his hands due to severe arthritis, etc.), yet he was continually full of joy, so much so that it was contagious. One could not help but feel inspired after hearing him speak.

Yesterday, Boaz Michael of First Fruits of Zion, posted the following:

In Chasidic thought, it is an auspicious sign when a person dies on a holy day. On Shabbat Rosh Chodesh Adar, 5771, (the new moon of Adar), my spiritual mentor and teacher, Dwight A. Pryor (זצ״ל), passed into the world of truth. He died on a Shabbat, and more than that, he died on the new moon of Adar. According to the Talmud, “Joy increases in Adar.” In this case, joy may have increased in heaven, but those of us still wrapped in this mortal coil lament the loss.

How true of such a great man as Mr. Pryor.

When we first learned about his passing through yesterday’s FFOZ blog post, my wife and I wept. I commented that you know a person has impacted you deeply when you weep at their passing, even though you do not have a personal relationship with them. Mr. Pryor was a luminary in our lifetime and will be greatly missed. The void of his presence will be felt.

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And, for whatever reason, they also suspect it to conceal the tomb of the biblical prophet Zechariah. It will only be available for viewing for another week before archeologists cover the site with dirt to protect it until a full preservation effort can be mounted.

Read the full story on the NPR website.

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DWD has been rolling (sometimes fast and sometimes slowly) since the Fall of 2002 (shortly after my archaeological trip to Israel). At one time this site had a large reader base and lots of discussion (some very heated). However, due to my wrestling with balancing my time with my family, and balancing my theology as well, I let this site sit dormant. Over the last few months I have slowly been picking up steam again and working to improve the site and especially the quality & quantity of the content. I would like to increase my readership, and post articles that are valuable to our faith community.

I have written on a wide variety of topics that should appeal to a broad audience, and will continue to do so. I work my best when I know people are enjoying what I’m putting out. Here’s where I need your help.

I need you to recommend DWD to your friends, tweet my posts, share my posts on Facebook, link to me on your websites, etc. Anything you can do would be appreciated. You can easily do those things with the links at the top of each article page.

Use these buttons

Also, if you have any suggestions for articles, or how to get DWD to a greater audience, please post your thoughts as a comment on this post.

Thanks in advance for your help! I look forward to hearing back from you!Similar Posts:

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Anyone who has known me any length of time knows both my passion for music, and my eclectic tastes. I may be listening to classical music one day, hard rock (Christian, of course) the next, and chassidic the day after. I first heard about Day of Fire from one of my employees back around 2003. I was immediately gripped by their driving guitars, haunting melodies and raw vocal delivery. Although front man, Josh Brown, sung for the Lord back then, he has a different melody today. Here is a little background on the band before I expound:

The Alternative-Rock act Day Of Fire got its start in 2002 when vocalist Josh Brown, ex-frontman of Full Devil Jacket, returned to the music scene. Brown has gone into rehab after severe bouts with drug abuse; he began writing songs again with guitarist + songwriter Gregg Hionis and the pair began playing in their hometown of Jackson, Tennessee USA, enlisting the help of guitarist Phil X, Chris Chaney, bass player from Jane’s Addiction and drummer Gary Novak.

The band’s self-titled debut album was finally released in late 2004 on Essential Records; the 11-track set broke into the top 30 of the U.S. Christian Albums chart and the single “Fade Away” reached the #27 position on The Mainstream Rock Tracks.

Following the recruitment of guitarist Joe Pangallo, his brother Chris Pangallo on bass and drummer Zach Simms, Brown and Hionis recorded and released Day Of Fire’s sophomore effort, “Cut & Move”, in mid-2006; they supported the record on the road with bands like Pillar and Decyfer Down and the CD eventually peaked at #14 on the Top Christian chart. The two albums sold more than 150,000 copies combined.

Today, Josh Brown is playing music to a different beat. After playing a show with Third Day and Toby Mac in 2004, he met up with an old friend who began to share with him some concepts of Torah with him. Over the next six years, he began re-reading the Bible and wrestling with some of the Torah thoughts presented to him that night after the concert. He came to a conclusion that as a believer, he should be keeping the Sabbath and God’s commandments, stating:

“I don’t keep the Sabbath and the commandments of God because I have to do these things to accept the mercy of God and what Yeshua did on the cross. But I do these things because I love the God that wrote these commandments. That’s why I do them. Because I love Him and I want to know Him more. And I realize the only way I am going to know Him more is by doing what He has prescribed in the Bible for me to do. And as I do them more, I get to know Him more, because He really is the same yesterday, today and forever.”

In 2010, Josh Brown spent eight days living in his sukkah and celebrating his first Succot (Feast of Tabernacles) where he also performed his first Messianic concert.

Want to know the whole story? You can listen to the interview here.

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In regard to this most recent discovery, scholars are saying that the most exciting aspect of the discovery is that  fills in one small gap of the previously known manuscripts, related to an “interpretive problem” of 7:31. They do not elaborate at this time, but assure us that their illumination will be forthcoming.

Yet another exciting discovery in the world of archaeology and biblical texts! Now, if someone would just be able to find that 5-volume work of Papias…!

Read the full article here.

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