Mar 22, 2012
The Concealed Light:
Names of Messiah In Jewish Sources
by Tzvi Sadan
Vine of David, 2012
They say that quite often big things come in small packages. This is definitely the case with Tsvi Sadan’s, The Concealed Light. It is the most recent publication put forth by Vine of David, a ministry arm of First Fruits of Zion that specializes in early Messianic Judaism and the development of Messianic liturgical resources. Committed to excellence in both academic integrity and aesthetic presentation, Vine of David pushes the envelope in their latest offering. First, let me introduce you to Dr. Sadan.
“Dr. Tsvi Sadan is uniquely qualified as the author of this book. Born in Israel, where he currently resides, he holds a Ph.D. in Jewish History from the Hebrew University of Jerusalem and has researched Jewish and Christian views of the Messiah for more than twenty years. Tsvi has taken on the task of becoming familiar with traditional Jewish materials. In this book he draws on this knowledge to give a picture of the Messiah found in Jewish literature but known to few Jews and fewer Christians.” He also had an article published in the latest issue of Messiah Journal, entitled Halachic Authority in the Life of the Messianic Community.
Now, let us move into the actual book.
Acher (Different), Even (Stone), Adoni (My Lord), Or (Light), Ar’yeh (Lion)… The list goes on from Alef (א) to Tav (ת). These are the names of the Messiah of Israel according to what the sages have derived from the Holy Writ. In this beautifully crafted book, you will find one hundred and one names in all, each presented in Hebrew with their English translations, explained in laymen’s terms by native Israeli and Hebrew scholar Tsvi Sadan. In The Concealed Light, Sadan goes deep into familiar rabbinic sources, such as the Talmud, Midrash Rabbah, Sifrei, Pesikta Rabbati, Zohar, etc. to pull obscure references to Messianic titles expounded upon by the sages, and clearly explain the significance of each one. But then he takes it one step further by delving into little known sources such as Sefer Yeshu’ot Meshicho and the Perushei Siddur HaTefillah laRokeach—many of which are only available in Hebrew—to bring out even more insights into the Messianic identity as affirmed by Judaism.
Here is a sampling of the amazing research he has pulled together for this:
“‘We have become orphans without a father (Lamentations 5:3 NAS). … God said to Israel: ‘You have said to me, “We have become orphans without a father”; therefore the redeemer I will bring from among you has no father, for it is said … “Today I have begotten You””’ (Psalm 2:7). [He] “concluded from this that their Messiah … has no human father” (Sefer Yeshu’ot Meshicho). (page 116)
“‘Oil … for the light’ (Exodus 27:20)—this is King Messiah, who is also called ‘Green Olive Tree’ (Jeremiah 11:16). [He is called] ‘pure oil’ (Exodus 27:20) because he will light up the darkness for Israel, as it says: ‘That You may say to the prisoners, Go forth’ (Isaiah 49:9), and it also says, ‘The Gentiles shall come to your light’ (Isaiah 60:3)” (Otzar Midrashim, 138). (page 75)
“On ‘one day which is known to the LORD’ (Zechariah 14:7)—that day is a day of vengeance, when the Holy One, blessed be he, intends to wreak vengeance upon other nations. When he does, then ‘I will make a man more precious than gold’—this is King Messiah, who will transcend and be more precious than all the inhabitants of the world, all of whom will worship and bow down before him, as is written: ‘Those who dwell in the wilderness will bow before Him … The kings of Tarshish and of the isles will bring presents’ (Psalm 72:9-10)” (Zohar, Vayera, 107b). (page 186-187)
In an outstanding Jewish commentary from the ninth century CE on Psalm 36:9, “In Your light we see light,” the author offers an imaginary conversation between God, Satan, and Messiah which reflects his own understanding of who is Messiah and what is his role. In this conversation, Satan attempts to deter God from honoring Messiah. Challenged, God asks Messiah what he intends to do in light of the suffering inflicted upon him because of those whom he came to save, and the Messiah answers:
“Master of worlds, with the joy of my soul and the pleasure of my heart, I accept upon myself that none from Israel will perish and that not only the living will be saved in my day but also those hidden in the soil…and not only those will be saved, but all hosts whom you have thought to create but have not. This is what I desire, this is what I accept upon me” (Pesikta Rabbati, 36). (page 120-121)
This is just a small sampling of what this little package has to offer. In a sense, it is somewhat akin to Raphael Patai’s The Messiah Texts, in that it culls from a large volume of sources to offer us the very best gems. Couple this along with Sadan’s fluid elucidation, and you have a very palatable work. For Christians, this is a wonderful introduction to the Jewish concepts of Messiah and will help bridge the gap between the very limited understanding of the role of Messiah within Christianity and the dynamic range of insights found within Judaism.
In addition to the quality of the text itself, Vine of David has done a brilliant job of packaging this gem to make it outwardly appealing as well. With its darkly contrasted tone-on-tone cover, deckled page edges and beautiful typesetting, The Concealed Light is not only a unique reference source, but could also double as a daily devotional or inspirational coffee table book. With its list of resources, which will inspire further research from the more scholarly, and its quick reference list of the various messianic titles in English, The Concealed Light will definitely be an attention grabber wherever it goes. I highly recommend it as an addition to your reference library, book club discussion or coffee table adornments. This book is available to purchase online from the Vine of David bookstore.
Disclosure: I received an advanced copy of this book from Vine of David.
Jul 22, 2011
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.
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.
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.
Feb 11, 2011
This past Shabbat, February 5 (1 Adar, 5771), a beloved co-laborer and spiritual mentor, Dwight A. Pryor, of the Center for Judaic-Christian Studies, passed from this world into the next.
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:
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.
May his memory be for a blessing.
Jan 31, 2011
Beth Alpha synagogue mosaic
Many people have disparaged Judaism as being filled with paganism, particularly orthodox Judaism’s rabbinic leadership. Some even claim that it is satanic at the root (G-d forbid). Many people have had similar remarks about Christianity, especially when they discover Messianic Judaism and discover all that Christianity has forgotten over the last two thousand years in relationship to it Jewish origins. Everything is then questioned, and its origins suspect. For instance: What is the origin of the Christmas tree? Was it originally an asheroth pole? What about the Easter bunny, and the name “Easter” itself? Are they connected to Ishtar, the pagan goddess of fertility? Was the star of David originally a magical symbol used by the pagans? Questions such as these continue to pound away at both Judaism and Christianity.
Biblical Archaeology Review recently published an article examining pagan symbols in Jewish worship, specifically looking at the various synagogues unearthed in Israel which portray zodiac symbolism in their floor mosaics. The most famous is the Beth Alpha synagogue, which sports a very large floor mosaic (28×14 meters, roughly 90×30 feet) whose central panel shows the complete zodiac. It is described as follows:
Figures of four women were at the four corners, with inscriptions (in Hebrew) identifying each as a season of the year. Inside the square was a wheel, 3.12 meters in diameter, with a smaller circle (1.2 m) in its center. The wheel was divided into 12 panels, each with a figure and a name identifying it as a sign of the zodiac. And in the center, a man was pictured driving a quadriga (four-horse chariot) through the moon and stars. Rays of the sun were coming out of his head; it was clear that he was Helios, god of the sun.
This article continues to describe in detail several such synagogues found in Israel with this type of imagery. Although there is still some mystery surrounding the use of these symbols (particularly in a house specifically designed for study & worship), I feel the author’s explanation of them plausible.
This brings a lot of questions to mind (for which I do not have the answers). When and how were pagan symbols introduced into Judaism and Christianity? What do we “accept” and what do we “reject”? Where do we draw the line? How far is too far? Are there such things as coincidence? What are the “majors” and what are the “minors” in all of this? If others believers continue to unknowingly incorporate pagan symbolism in their sincere worship, what is our responsibility? These are a lot of difficult questions. Fortunately, someone has done a lot of homework on the subject.
First Fruits of Zion has recently published a 4-disc audio teaching on this very subject. It’s called “What About Paganism?” Toby Janicki tackles this subject and brings in a ton of information relating to both Christian and Jewish practice which may or may not be pagan in origin and gives suggestions as to our response. This is a good starting point to get some honest discussion on the table in regard to this topic, rather than living on our assumptions. It is based on historical evidences and the teachings of Yeshua. When we abide in the teachings of our Master, Yeshua, we will “know the truth, and the truth will set you free” (John 8:32).
Jan 30, 2011
In my previous post on the same topic, I related how the Melchizedek Scroll (11Q13) interpreted the passage of Isaiah 61 and it’s proclaiming “liberty to the captives, and the opening of the prison to those who are bound” in the same manner that Jesus understood it when he proclaimed this passage’s fulfillment in Luke 4. Both the author of the Melchizedek Scroll and Jesus understand these actions to relate to releasing the children of Israel from their sin.
In this post, I would like to continue with another DSS fragment also related to the same passage of Isaiah. It is fragment 4Q521. It is know by a few titles, but I think Geza Vermes’s “A Messianic Apocalypse” is apt enough for our purposes. A correlation between this fragment and Luke 7 has already been made by Martin Abegg, Jr. (Wise, M. O., Abegg, J. M. G., & Cook, E. M. (1996). The Dead Sea Scrolls: A New Translation. HarperOne, p.420.). I would merely like to introduce my readers to this, and expound upon it briefly.
In this passage we find a glimpse into the author’s envisioning of the Messianic redemption of the future where the Messiah will rule, and the reign of God will be over all the earth. The author describes this time as follows:
. . . [the hea]vens and the earth will listen to His Messiah, and none therein will stray from the commandments of the holy ones.
Vermas, Geza (1998). The Dead Sea Scrolls in English. Penguin Books, p. 391.
A brief observation is in order here. During this time, not only will the earth “listen to His [the LORD's] Messiah, but the heavens as well. The reign of the Messiah during Messianic era is typically limited in scope to either a heavenly realm (as in much of Christian thought), or an earthly realm (as in much of Jewish thought). Here the author proclaims that both the spiritual and physical realms bend their will to the Messiah as they come under his leadership.
A second observation is that the subjects of the Kingdom will obviously have entered into the New Covenant spoken of by the prophet Jeremiah in which God “will put my law within them, and I will write it on their hearts” (Jeremiah 31:33, ESV). The problem of a unruly heart will have been cured, and we will submit ourselves to His lordship without any deficiency. However, in this text, the commandments of the Torah are said to come from “the holy ones,” rather than purely from God himself. I find this interesting, because it seems to attest to a tradition in the Apostolic Scriptures in which the New Testament authors declare that the Torah was administered by angels. This is too much information to insert here, so I will save this for a subsequent article.
Continuing on with our text, a few lines down we read:
For He will heal the wounded, and revive the dead and bring good news to the poor (Isa. lxi, I).
Ibid., p. 392.
The author links these events (healing the sick, reviving the dead, and bringing good news to the poor) to the time of the Messiah (whether through the Messiah or God himself is unclear), just as we have seen by Jesus. Yet there is something deeper in this text. Let’s take a look at another instance in which Jesus uses the text of Isaiah in a similar manner.
In Luke 7, Jesus is questioned by the disciples of John the Immerser as to whether he is “the one who is to come” or if they should “look for another.” Here is the full context:
And John, calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?” And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’” In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me” (Luke 7:18b-23, ESV).
Again, we see Jesus using this same passage of Isaiah 61 as a prooftext of his Messianic appointment. He speaks to John’s disciples in what Daniel Lancaster terms as a “cryptic answer” (see FFOZ’s Torah Club Volume 4: Chronicles of the Messiah, 2010, Parashat Mishpatim, p. 458.). Rather than coming out and answering the question in direct terms, Jesus, the master of remez, couches his answer in scriptural allusions in order to allow the hearer to make several conclusions at once. But his answer brings us back yet again to Isaiah 61.
Let’s return to the line from the Messianic Apocalypse. The text states that during the time of Messiah, “He will heal the wounded, and revive the dead and bring good news to the poor.” The incredible thing about this is how the author associates the resurrection of the dead with the events of Isaiah 61. Although this concept is never explicitly found in the Hebrew Scriptures, the author of 4Q521 associates the resurrection of the dead with the arrival of the Messiah. This is a rare glimpse into Messianic Jewish expectation of the Second Temple period which offers us a perspective we rarely see in today’s Judaism and its scriptural interpretation, which has been shaped over the last two millennia in reaction to Christian exegesis.
One can only assume that both Jesus and the author of 4Q521 view death as a time of captivity awaiting the final redemption, and interpret Isaiah’s use of “the opening of the prison to those who are bound” as glimpse into the time of this time in which all things will be restored, including life. In the presence of Messiah, not even death can hold his captive securely.