Aug 24, 2012
Repentance, Prayer, & Tzedakah annul the evil decree.
Come away, my Beloved…
Today I begin a series of posts speaking on the themes of the month of Elul, the sixth month on the Biblical calendar. It is the month just prior to the onset of the High Holy Days of the Fall. Here are some ways to understand this holy month from a Messianic perspective.
Each day in the month of Elul the shofar is blown in anticipation of the approaching High Holy Days of Rosh Hashannah & Yom Kippor (and then immediately followed by Sukkot/Tabernacles). On Rosh Hashannah (in the Bible it is only referred to as Yom Teruah – the Day of Sounding), the sound of the shofar is said to awaken the slumbering soul and rekindle a yearning to return to its Creator. For thirty days prior to Rosh Hashannah, the day the books of Life and Death are opened, the shofar reminds us of our need for a spiritual renewal and a reconnection with our Spiritual Source.
Let us hear the sound and be called to remembrance. (more…)
Aug 7, 2012
Hillel used to say: He who aggrandizes his name, loses his name. He who does not increase his knowledge, decreases it. He who learns not, forfeits his life. He who makes unworthy use of the crown (of the Torah) shall pass away.
Rabbi Hillel is one of the most famous rabbis of the Second Temple period. He lived during late first century prior to the common era through the childhood years of Yeshua. He was originally from Babylon, but came to settle in Eretz Yisrael (the Land of Israel) around the age of forty. He took up residence in the Galilee and came to establish his own rabbinic school, known as Beit Hillel (The House of Hillel), which became the dominant rabbinic school of thought at the end of the Second Temple period. Since his life briefly overlaps that of Yeshua’s and his ministry being located in the Galilee, as well as the fact that nearly all of his teachings align with Yeshua’s, many have suggested that Hillel could have possibly served as a mentor for Yeshua in his childhood. Another New Testament connection and well known fact is that Hillel was the grandfather of Gamaliel, Paul’s teacher and the nasi (president) of the Sanhedrin during Paul’s life. These are some of the words of this great sage…
“He who aggrandizes his name, loses his name.”
If this is true, then the converse should also be true: “He who loses his name, aggrandizes his name.” When we look at the words of our Master, we see that this is indeed what he taught. He said, “Whoever finds his life will lose it, and whoever loses his life for my sake will find it” (Matthew 10:39). He also taught his disciples that in order to become great, one first had to become a servant:
And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:42-45).
“He who does not increase his knowledge [of Torah], decreases it.”
In Irving Bunim’s classic commentary on Pirkei Avot, Ethics from Sinai, he begins his comments on this section with the following illustration: “A man’s knowledge must keep step with his general development. It is considered an achievement when a one-year-old child begins to speak. But we can hardly continue to admire the child of twelve for his ability to talk. If he has not progressed since one, the child is a case of arrested development.” This may sound harsh, especially to the ears of those who have been under the impression that the serious study of Scripture is reserved for the elect; however, if we believe the Scriptures to be the inspired Word of God, then our knowledge of Scripture should be ever increasing, informing our day-to-day living. The author of Hebrews shows his frustration with a group of people who are slow to learn, saying:
“About this we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil” (Hebrews 5:11-14).
Bunim’s observation is correct. The Word of God is the daily sustenance for our souls. In reference to the Word being spiritual nourishment, even Yeshua himself, quoting from Deuteronomy 8:3, says that “Man shall not live by bread alone.” We are responsible for the teachings of the Holy Writ, particularly the words of our Master. Yeshua confirms this concept by saying, “Take care then how you hear, for to the one who has, more will be given, and from the one who has not, even what he thinks that he has will be taken away” (Luke 8:18). We generally associate these words of Yeshua to that of our spiritual abilities, i.e. our “talents” (from a sub-conscience association with the English homonym of the same name, rather than “talent” being correctly understood as a unit of currency). However, in this instance, Yeshua is clearly connecting this instruction with our responsibility as stewards of his teachings. His words are our very life. Peter came to this realization with his confession, “Lord, to whom shall we go? You have the words of eternal life” (John 6:68).
“He who learns not, forfeits his life.”
As we stated earlier, the Word of God is life. If man does not “live by bread alone,” his existence, therefore, is sustained by the Word of God. Again, if we think about the reverse, it should bear to reason that without the Word of God in our daily diet, our lives fade from existence.
“He who makes unworthy use of the crown (of the Torah) shall pass away.” The author of Hebrews says that the Word of God has the ability to discern our motives: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12). If we are making use of Scripture for personal gain, we will be sorely disappointed in the end.
Jul 13, 2012
The following is a brief, messianic commentary I recently wrote for a messianic newsletter on (Pirkei) Avot 1:17.
Shimon his [Rabban Gamaliel’s] son said: All my days have I grown up among the wise and I have not found anything better for a man than silence. Studying Torah is not the most important thing, but rather fulfilling it. Whoever multiplies words causes sin. (Avot 1:17)
In our above mishnah (saying), Rabbi Shimon states his observations from the time which he has “grown up among the wise.” In this he states that true wisdom is found in two main principles: holding the tongue, and living out the beliefs one espouses. These are principles that are commonly supported in the Scriptures.
Subduing the Tongue
The first principle, holding the tongue, is a base requirement for godly living. Proverbs tells us the following:
“When words are many, transgression is not lacking, but whoever restrains his lips is prudent.” (Proverbs 10:19)
Rabbi Shimon’s saying that “whoever multiplies words causes sin” is merely a succinct restatement of this proverb. His introductory words, “I have not found anything better for a man than silence,” however, are a fence he establishes for guarding against sin. This fence is based on Proverbs 21:23, which states:
“Whoever keeps his mouth and his tongue keeps himself out of trouble.”
James, the brother of our Master agrees:
“… the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so.” (James 3:6-10)
Our words are important. We must be extremely careful with them, for “Death and life are in the power of the tongue” (Proverbs 18:21).
In the late nineteenth century, Rabbi Yisrael Meir Kagan, commonly known as the Chofetz Chaim (the “Desire of Life” – based on the title of his most famous work, founded on Proverbs 34:12-15), wrote extensively on the subject of Shemiras Halashon (“proper speech” — literally “guarding the tongue”). He became a world-renown authority on the biblical ethics of proper speech, and his works are the benchmark on the ethics of speech within Judaism to this day.
Yeshua taught about the overuse of words in regard to prayer. He taught his disciples, “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words” (Matthew 6:7). In this teaching, Yeshua agrees with Rabbi Shimon in that “less is more.” In one instance, Yeshua says regarding our speech, “Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil” (Matthew 5:37). In another instance, he says, “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.” (Luke 6:45). Yeshua’s focus is on the quality of one’s words, verses the quantity. His concern was whether they emanated from the heart, or were a means of manipulation.
Knowing vs. Doing
Back to Rabbi Shimon. Sandwiched between these two expressions regarding speech, he states, “Studying Torah is not the most important thing, but rather fulfilling it.” In the tradition of a true master of Scripture, he ties these expressions of making ones words few to the living out of the principles of Scripture. But the question we must ask is how does Rabbi Shimon connect these teachings, regarding speech, to the “doing” of Torah? How are they related?
Throughout the existence of humanity we have witnessed an epic struggle between knowing and doing. There is a constant battle in relation to these two forces, ever the struggle to marry knowledge and application. This is the difference between knowledge and wisdom. Whereas knowledge is being informed, wisdom is acting on the knowledge we have been given. When we choose to ignore the knowledge we have been given and make choices that contradict this information, we are being foolish. Hence, it is the fool who ignores instruction and correction according to Proverbs. It is the fool who repeats his folly, not taking heed to warnings from his elders or even his peers. It is the fool who is informed, but who lacks wisdom in his actions.
The chasm between belief and faith have long been the discussion of seminaries, pulpits and armchairs. It is precisely here that we find the spiritual struggle of every believer. Our actions, however, reveal our true nature — we act according to our values. Don’t we justify ourselves in judging others based on their actions, rather than their intentions, but judge ourselves solely on intention? Dallas Willard is quoted as saying, “You can live opposite of what you profess, but you cannot live opposite of what you believe.” This is a very accurate observation, which is in the same line of thought as the words of Rabbi Shimon. We may have an ample number of intentions, but it is our actions that ultimately carry the weight of our beliefs.
This is the litmus test of genuine faith. It is only genuine faith in which “faith and works” walk hand in hand, as James tells us (James 2:18-26). Rabbi Shimon recognized the truth of the common aphorism that “actions speak louder than words.” He places emphasis on minimizing words, and maximizing actions, realizing that one’s actions are the sermons that others will hear quicker than any eloquent speech or illustration. Within the Christian tradition we have a well known saying which agrees with this assessment. St. Francis of Assisi is attributed to have said, “Preach the gospel at all times. And when absolutely necessary, use words.”
May it be so.
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.
Feb 1, 2011
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.
Special thanks to Messianic Directory for this info.