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Singing the Monkey House Blues, Part 1

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“They shall be holy before their L-rd, and they shall not desecrate the name of their L-rd, for the sacrifices of G-d, the bread of their L-rd do they bring, and they shall be holy.” –Leviticus 21:6

Given only a shallow understanding of the laws of Kohanim, the priests, we might consider them a higher class, “creatures of privilege.” When we had our Land and our Temple, all Jews gave the Kohanim a portion of their crops. Even the children of Levi (the tribe of the Kohanim), who also were given special portions, gave the Kohanim part of what they received. Only Kohanim could enter many parts of the Temple; only they could offer sacrifices; only they could aspire to the position of High Priest, he who performed the special service of Yom Kippur.

A closer examination reveals a far more complex distinction.

-Rabbi Yaakov Menken
“Privileged People”
Commentary on Parshas Emor
Torah.org

The world of Messianic Judaism is undergoing something of a crisis and ironically, it’s something that Rabbi Menken was trying to address.

Let me explain.

Disclaimer: Before I continue, I want to let you know that I am expressing my viewpoint on Jewish uniqueness and distinctiveness in the community of Messianic believers and suggesting that Jews and non-Jews embody different, or at least, overlapping sets of responsibilities and duties to God while remaining absolutely equal in God’s love and in His salvation. Chances are, some of you reading this will not be happy with me and will disagree with my perspectives. I understood that when I started writing this blog post. Now let’s continue and see how the various parts of the Bible and the perspective of the sages can illuminate this issue.

OK, Rabbi Menken wasn’t discussing Messianic Judaism at all, but he was illustrating that the perceived “privilege” of the Priestly class in ancient Judaism was somewhat deceptive. As you may recall from Numbers 16, a number of Levites, lead by Korah, tried to rebel against the authority of Moses and Aaron because the Kohenim (Priests) were seen as seizing rights and privileges that they didn’t deserve and that were desired by all of the Levites (see Torah Portion Korah). As a result of their jealousy, things didn’t work out so well. 250 men died by fire (Numbers 16:35), 14,700 people died in a plague (Numbers 17:14) and the following happened to Korah, as well as Dathan, and Abiram, their possessions and any family who stood with them:

Scarcely had he finished speaking all these words when the ground under them burst asunder, and the earth opened its mouth and swallowed them up with their households, all Korah’s people and all their possessions. They went down alive into Sheol, with all that belonged to them; the earth closed over them and they vanished from the midst of the congregation. –Numbers 16:31-33 (JPS Tanakh)

So what’s all this got to do with Messianic Judaism?

This is an oversimplification, but imagine that the Messianic movement is made up of roughly two different groups: a group who believes that all Jews and non-Jews in the movement are equal and uniform in their practice and obligation to Torah and to God, and a group who believes that Jewish Messianics (and all Jews for that matter) exist under additional obligations and have a unique relationship with God that isn’t absolutely mirrored for non-Jewish believers. The perception of some non-Jews of the Jews in the second group, is that they are seizing rights and privileges that should belong to everyone who has been “grafted in” by the blood of the Messiah.

Wait! Sound familiar?

No, I’m not suggesting any fires or plagues or earthquakes are about to come along, but the human emotions and dynamics involved in the Korah rebellion and the current state of the Messianic movement (or in certain areas, anyway) are very much alike. The response of Aaron and Moses to the Levites is pretty much the same response of the Jews to the Gentiles in the Messianic movement, and is actually how Jews see themselves in relation to non-Jews in general.

Kohenim relative to the Levites and other Jews are not more privileged but rather, are assigned higher levels of responsibility. Rabbi Menken’s commentary continues:

A closer examination reveals a far more complex distinction. The Kohanim received their designated presents, but they did not receive a portion of land. Perhaps they were assured they would have a basic income, but the opportunity to amass individual wealth was greatly reduced. They were prohibited from numerous actions permitted to others. To be a Kohen is not simply to enjoy privileges the rest of us do not.

To shift our focus upon the Jewish people relative to Gentiles, Jews (this is a generalization and doesn’t speak to how any specific Jewish individual may feel) don’t consider themselves better or more privileged than non-Jews, but rather, they see that they have been assigned a higher level of obligation to God and to humanity than the other people groups of the earth. A great deal is permitted for the Gentile, including the Gentile Christian that is not permitted to a Jew.

Crucial to the Jewish notion of chosenness is that it creates obligations exclusive to Jews, while non-Jews receive from God other covenants and other responsibilities. Generally, it does not entail exclusive rewards for Jews. Classical rabbinic literature in the Mishnah Avot 3:14 has this teaching:

Rabbi Akiva used to say, “Beloved is man, for he was created in God’s image; and the fact that God made it known that man was created in His image is indicative of an even greater love. As the verse states [Genesis 9:6], ‘In the image of God, man was created.’)” The mishna goes on to say, “Beloved are the people Israel, for they are called children of God; it is even a greater love that it was made known to them that they are called children of God, as it said, ‘You are the children of the Lord, your God. Beloved are the people Israel, for a precious article [the Torah] was given to them …

Most Jewish texts do not state that “God chose the Jews” by itself. Rather, this is usually linked with a mission or purpose, such as proclaiming God’s message among all the nations, even though Jews cannot become “unchosen” if they shirk their mission. This implies a special duty, which evolves from the belief that Jews have been pledged by the covenant which God concluded with the biblical patriarch Abraham, their ancestor, and again with the entire Jewish nation at Mount Sinai. In this view, Jews are charged with living a holy life as God’s priest-people.

-from Rabbinic Jewish views of chosenness
Wikipedia.org

In part 2 of this “meditation,” I’ll quote a portion of Rabbi Menken’s commentary on Emor that crystallizes the core dynamics of what is occurring between some Jews and Gentiles in 21st century western Messianism.

As for the title of today’s meditation, it’s taken from an anthology of stories written by Kurt Vonnegut called Welcome to the Monkey House. You’ll find out what all that has to do with what I’ve been saying in the next part of my blog post.

Torah Portion

Emor: Favorable Light

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The Rambam writes: (Mishneh Torah, Hilchos De’os 5:1.) “Just as a wise man can be recognized through his wisdom and his character traits, for in these he stands apart from the rest of the people, so too, he should be recognized in his conduct.”

The Rambam’s intent is that the Jewish approach to knowledge must be more than theoretical. Instead, a person’s knowledge must shape his character, and more importantly, influence his behavior. This is what distinguishes him as wise.

Among the types of conduct mentioned by the Rambam as appropriate for a wise man is refined speech, as he continues: (Ibid.: 7) “A Torah scholar should not shout or shriek while speaking…. Instead, he should speak gently to all people…. He should judge all men in a favorable light, speaking his colleague’s praise, and never mentioning anything that is shameful to him.”

The wording employed by the Rambam “judging… in a favorable light” and “never mentioning anything that is shameful” imply that a Torah scholar may recognize faults within a colleague’s character. Even so, he will “speak his colleague’s praise.” When speaking to his colleague privately, he may patiently and gently rebuke him for his conduct. (See ibid., 6:7.) But when speaking to others and when viewing his colleague in his own mind he will think and speak favorably of him.

-Rabbi Eli Touger
“Inspiring Light”
from In the Garden of Torah
Commentary on Emor
Chabad.org

I doubt I could be classified as a “wise man” and certainly not a “Torah scholar,” but it seems as if the Rambam (Rabbi Mosheh Ben Maimon) is offering advice that should be attended to by any reasonable and prudent person. Unfortunately, the Rambam didn’t anticipate the Internet and blogging and I’m sure if he could have access to the web today and review some of the religious commentaries present (including mine), he’d be appalled.

Recently, my friend Gene Shlomovich posted a blog article called Crisis? A Jewish husband believes that Jesus is the Messiah but not G-d (oh, and if you decide to visit his blog and join the debate, please be polite and considerate). The basic issue is that a woman sent an email (I’m not sure if it was originally to Gene or not) saying that her Jewish husband has come to faith in Jesus as the Jewish Messiah, but he does not accept the traditional Christian teaching that Jesus is one part of the Godhead and is God himself in living flesh.

Naturally for a Christian woman, this is of some concern (and probably most Christians reading this will be equally upset). Here;s the question: is the Jewish man who believes Jesus is Messiah but not God “saved?”

Gene asks this question (which is by definition, emotionally charged within the community of believers) as dispassionately as possible, and his interactions with people responding to his question have been measured, calm, and thoughtful. Most people responding have been pretty reasonable too, given the nature of the conversation. It hasn’t been absolutely smooth sailing, though:

Commentor 1: Did you know that the ancient Jewish followers of Yeshua Did not believe that Yeshua was G-d in the flesh?

Commentor 2 in response to 1: The original followers of Yeshua, his disciples, bowed down and worshiped him. Matthew 14. Either that’s idolatry, or Yeshua is God.

There were later groups like the Ebionites who rejected Messiah’s divinity. They also rejected Paul’s writings, and some of the gospels. Your case is weak, and not a few who have taken that path have ended up as apostates.

Gene in response to Commentor 2: You don’t have to constantly, over and over, threaten people with a boogie man of apostasy just to make your point. Over its history, Christendom has excommunicated (or worse) countless followers of Yeshua and branded them as apostates over slightest doctrinal differences. That’s why we have over 43K Christian denominations today, many condemning each other to hell. Some, perhaps many of them, would no doubt consider your Gentiles-must-observe-Mosaic-Torah beliefs as some sort of neo-Galatian heresy and would consider you as a hell-bound grace-forfeited apostate.

OK, no one is being terribly rude, but as I was reading the above-quoted commentary on this week’s Torah portion, I was wondering what Rambam would think of the transaction (the tone, not necessarily the content). Can we judge each other in “a favorable light” and still disagree, particularly on important points of theology and doctrine? Gene says the failure to treat each other favorably within the body of the Messiah has resulted in that body being fractured into over 43,000 different denominations. That’s a lot of different pieces. Imagine taking a rock and throwing it as hard as you can at a large, beautiful, pristine pane of glass. Imagine what will be left over after the rock has done its job and you’ve gone scurrying off to elude the police.

Christianity is fractured and I stand with the myriad pieces scattered around my feet declaring a “Humpty Dumpty-esque” message about the impossibility of the church’s reconstruction.

Humpty Dumpty sat on a wall;
Humpty Dumpty had a great fall.
All the King’s horses
And all the King’s men
Couldn’t put Humpty together again!

And speaking of Kings:

I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?” –Luke 18:8 (ESV)

Will the King be able to put our “humpty dumpty” church back together again? It’s assumed that he can and he will and after all, that’s his main job: to perform tikkun olam in a broken world and for a broken church.

To continue Rabbi Touger’s commentary:

The above concepts relate to our Torah reading, which is called Emor. Emor is a command, telling one to speak. In the context of the Torah reading, this command has an immediate application: to communicate laws pertaining to the priesthood. Nevertheless, the fact that this term is used as the name of the reading indicates a wider significance: A person must speak.

And yet, we find our Sages counseling: “Say little,” (Pirkei Avos 1:16.) and “I… did not find anything better for one’s person than silence,” (Ibid.: 17.) implying that excessive speech is not desirable. Nor can we say that the charge emor refers to the commandment to speak words of Torah, for there is an explicit command, (Deuteronomy 6:7.) “And you shall speak of them,” encouraging us to proliferate the Torah’s words. Instead, emor refers to speaking about a colleague’s virtues, as explained above.

If speaking little is the mark of a wise man and scholar, then the blogosphere is contains an immense lack of wisdom and knowledge. Yet, in the view of Rambam, when we speak, we are to speak words of Torah (Christians can mentally translate that into “the Bible”) and to illuminate the Word of God by telling it. We have two ways to use our tongues:

And 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. –James 3:6-9 (ESV)

Therefore encourage one another and build one another up, just as you are doing. We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. –1 Thessalonians 5:11-15 (ESV)

The latter sounds a lot like the advice of Rambam for wise men and Torah scholars. It also sounds a lot like good advice for us. Yet we tend toward the former, more’s the pity.

Woman in fireI’m not saying we shouldn’t speak out when we disagree on important matters, but that when doing so, we should also “judge all men in a favorable light, speaking his colleague’s praise, and never mentioning anything that is shameful to him.” That’s a tall order for many religious people who feel they have a right to be confrontational, harsh, rude, and even condemning based on the outspokenness of Jesus and Paul in the Bible, as if any of us can approach the merit of Paul, let alone that of Jesus (perhaps another example of paying attention to one small piece of scripture to the exclusion of the rest of the Bible).

The tongue is fire and it is poison. We use it to bless God and to curse our neighbor and fellow believers. We are called to truth and to shun lies, but can we do so without “personalizing conflict?” I believe it’s possible, though not particularly common. But if we intend to obey the new commandment of the Master to love one another (John 13:34), then we have to start somewhere. This is particularly difficult for anyone who blogs because of the temptation to respond when someone is wrong on the Internet. Nevertheless, the purpose of studying the Word of God is not to “lord it over” those who we disagree with, but to encourage others and to share the blessings of God.

In the holy Zohar it is written that through the study of the secret wisdom, the final liberation will come with compassion. Not with judgment alone.

Now the wisdom is no longer secret. Sages and masters have found ways to make it accessible to all. Those who learn it and spread it, they are bringing divine compassion and redemption to the world.

-Rabbi Tzvi Freeman
“Unsecret Wisdom”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

Good Shabbos.

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Shavuot Fellowship in Wisconsin

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Twenty-years ago the spirit of the Lord kindled something new, and the ministry of first fruits of Zion was born. With the teachings of First Fruits of Zion, Christians and Messianic Jews began to rediscover the Torah.

Two decades later, First Fruits of Zion and the Messianic Jewish movement still lives, breathes, and is ready to thrive. At Shavuot 2012, First Fruits of Zion breaks new ground as we present our game plan for the future of Messianic Judaism, for Jewish believers in Yeshua, and for Messianic Gentiles from all nations. Come and hear the vision, become a solid member for change—be inspired to kick-start a fresh revolution by learning practical ways to facilitate study groups, Torah studies, and other outreach efforts.

from the Shavuot Conference 2012 webpage
First Fruits of Zion (FFOZ)

I have to admit to being a little nervous about attending this conference. Oh, I’m also really excited. I’ll get to see some old friends that I don’t get “face time” with very often, and actually meet people I’ve only communicated with over the web. But like some “fine wines” (yeah, that’s a joke), I don’t really travel well, I like to get to bed early, and I don’t enjoy large crowds. I don’t really thrive in a large conference environment.

But more to the point, I haven’t been to anything like this for a number of years and as an “unaffiliated Christian” in a world of Messianic Jews, Messianic Gentiles, and others who don’t traditionally identify with the mainstream church, I’m not sure what to expect or how I’ll be viewed by everyone (not that I should care, I suppose).

For one thing, the tallit and tefillin are staying at home (I’ll still bring a kippah). When I backed away from the One Law position (the basic Idea that all of the 613 commandments or mitzvot that observant Jews believe apply to them also applies to all non-Jewish Christians by virtue of being “grafted in”), I backed away from just about everything that had an outward Jewish religious practice. I started to imagine (not that she’d say anything) what my (non-Messianic) Jewish wife might be thinking every time I put on a tallit and laid phylacteries to pray. For me, it was easier to come to peace with the direct interfaith part of our marriage if I didn’t try to “walk her side of the street” so to speak. I put most of the religious items I used in “Messianic worship” in a box and there they’ll stay until I have a good reason to bring them out again.

So I don’t consider myself “Messianic” in the sense that most (probably) of the attendees at the Shavuot conference consider themselves Messianic (the non-Jews, that is).

There’s another issue here though. This whole classification of Christian vs. Messianic among non-Jews is just a little crazy. I know that it’s meant to differentiate between traditional Sunday Christians and those who have become more aware of the Hebraic origins of our faith, but it’s gotten to the point where we’re almost acting like we have two different religions.

I’m not OK with this. If Jesus was and is King of the Jews for Messianics, then he was and is King of the Jews for more traditional Christians. Recognizing the Jewishness of Jesus and then encasing that fact with a Messianic “bubble” only isolates that information and the truths it contains from all other Christians everywhere. Rather than focusing on the differences between how many non-Jews in the Messianic movement see things and how most other Christians see things, maybe we need to spend more time paying attention to how we’re alike.

I know a number of non-Jews who self-identify as “Messianic” visit and read my blog posts. If that’s you, I want you to practice something in the privacy of your own homes when you’re all alone. I want you to say out loud, “I’m a Christian.” Repeat it a few times. C’mon, don’t whisper. Really belt it out. “I’m a Christian.”

“I’m a Christian.”

Was that awkward? For some of you, it probably was. No, I’m not making fun of you or trying to be mean. My point is that whether you consider yourself a “Messianic Gentile” and pray wearing tzitzit and tefillin or you think of yourself as a Christian and feel no need to adopt any Jewish customs or commandments in your prayer and worship life, God is One. He’s the same God. Jesus is Jesus. He’s the Messiah, the Lord, the Savior, the Christ.

He’s the same guy for Messianics and Christians. We just picture him differently.

But how does he picture himself?

We don’t really know, but it wouldn’t hurt to stretch ourselves a little and try to see Jesus from a Jewish point of view and within a functional Jewish context. That’s probably a picture closer to his reality than many in the mainstream church see him.

However, you may be very comfortable with the division between Messianics and Christians. You may be asking yourself why you’d want to go through all that trouble and mess up your comfort. Because he is the Christ and we are Christians. He is the Master and we are his disciples. Jesus didn’t ask us to stand apart from each other, he asked us to be a united body and to work together like the different parts in your body.

I’m not a typical Christian. I don’t go to church. I have particular standards regarding food items that most Christians don’t observe. I have certain other convictions and perspectives that you won’t find in most churches. But I’m still going to be a really different “breed of cat” than most of the other conference attendees when I get there in a few weeks. In some ways, I’ll be just as nervous attending the conference as I would be if I decided to visit a church next Sunday morning.

But the point is, I shouldn’t have to feel that way. I probably wouldn’t if I got my wish (and my prayer). My wish and my prayer is that all believers come together in unity and truth, regardless of how different we are, and recognize our mutual fellowship and discipleship as followers of the Messiah King, who came once for the salvation of souls and who will come again to repair the world.

My wish and my prayer is that we who are grafted in realize that we are all Christians.

When you think of yourself and what you believe and then think of other believers and how different they are from you, try to consider how much you have in common with each other. That’s what I’m going to be doing on May 24th at Beth Immanuel.

And if you happen to be planning on attending FFOZ’s Shavuot Conference 2012, post a comment and let me know. I’d love to meet you when we’re together in Hudson, Wisconsin…and meeting in spirit and in truth.

Blessings.

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The Elusive Unchanging Dove

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The Lord spoke to Moses, saying: Say to the Israelite people: On the fifteenth day of this seventh month there shall be the Feast of Booths to the Lord, [to last] seven days. The first day shall be a sacred occasion: you shall not work at your occupations; seven days you shall bring offerings by fire to the Lord. On the eighth day you shall observe a sacred occasion and bring an offering by fire to the Lord; it is a solemn gathering: you shall not work at your occupations.

Those are the set times of the Lord that you shall celebrate as sacred occasions, bringing offerings by fire to the Lord — burnt offerings, meal offerings, sacrifices, and libations, on each day what is proper to it — apart from the sabbaths of the Lord, and apart from your gifts and from all your votive offerings and from all your freewill offerings that you give to the Lord.

Mark, on the fifteenth day of the seventh month, when you have gathered in the yield of your land, you shall observe the festival of the Lord [to last] seven days: a complete rest on the first day, and a complete rest on the eighth day. On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the Lord your God seven days. You shall observe it as a festival of the Lord for seven days in the year; you shall observe it in the seventh month as a law for all time, throughout the ages. You shall live in booths seven days; all citizens in Israel shall live in booths, in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt, I the Lord your God.

So Moses declared to the Israelites the set times of the Lord.

–Leviticus 23:33-44 (JPS Tanakh)

The Midrash teaches: “Just as a dove (yonah) is simple and accepts authority, the Jewish people accept God’s authority by ascending to Yerushalayim during the holiday. Just as a yonah is distinguished to its partner, who can tell it apart from other birds, Klal Yisrael are separated from the non-Jews by how they cut their hair, their fulfillment of milah and their care to wear tzitzis. The Jews comport themselves with modesty, like doves…Just as doves atone, Yisrael atones for the nations when they bring the sacrificial bulls for them during Sukkos.

Daf Yomi Digest
Stories Off the Daf
“The Dove”
Kinnim 23

Wait a minute. Besides the part where it said “Klal Yisrael are separated from the non-Jews,” what did that say?

Just as doves atone, Yisrael atones for the nations when they bring the sacrificial bulls for them during Sukkos.

Yes, that’s what I thought it said.

I was reading this passage this morning (as I write this) and tried to recall exactly where in the Bible it says that the sacrifices of Sukkot were intended to atone for the nations of the earth. Naturally, my middle-aged memory being what it is, I couldn’t pull up the data, so I turned to my favorite research tool: Google. Turns out that the plain meaning of the text in the Torah regarding the Sukkot sacrifices doesn’t talk about atonement for the nations. But there’s always this:

These seventy oxen correspond to the original seventy nations of the world enumerated in the Torah who descended from the sons of Noah, and are the ancestors of all of the nations till this day. Israel brought these sacrifices as atonement for the nations of the world, and in prayer for their well-being; as well as for universal peace and harmony between them.

Thus our Sages taught, “You find that during the Festival [Succot], Israel offers seventy oxen for the seventy nations. Israel says: Master of the Universe, behold we offer You seventy oxen in their behalf, and they should have loved us. Instead, in the place of my love, they hate me (Psalms 109).”

G-d appointed Israel a kingdom of priests to atone for all these nations, and appointed Jerusalem a house of prayer for all the peoples…

We pray for the day when Israel will be fully restored to its land, rebuild the Holy Temple in Jerusalem, and bring peace between G-d and man, and between all peoples. Amen.

-Rabbi Yirmiyahu Ullman
“The Significance of Succot Sacrifices”
15 October 2005/12 Tishri 5766
Ohr Somayach International

Here’s another look at the same picture:

The Talmud (BT Sukkah 55:B) teaches that the seventy bulls that were offered in the Holy Temple served as atonement for the seventy nations of the world. Truly, as the rabbis observed, “if the nations of the world had only known how much they needed the Temple, they would have surrounded it with armed fortresses to protect it” (Bamidbar Rabbah 1, 3).

-quoted from The Temple Institute website.

The irony involved in this commentary is that even though the nations hate Israel and destroyed her Holy Temple, still the Jewish people continue to pray for the peace and redemption of the nations.

Actually, we do find the number of bulls that are sacrificed during Sukkot is 70 in Numbers 29 starting at verse 12. There’s also another connection between the nations, Israel and celebration of the feast of Sukkot found in the books of the Prophets:

Then everyone who survives of all the nations that have come against Jerusalem shall go up year after year to worship the King, the Lord of hosts, and to keep the Feast of Booths. And if any of the families of the earth do not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain on them. And if the family of Egypt does not go up and present themselves, then on them there shall be no rain; there shall be the plague with which the Lord afflicts the nations that do not go up to keep the Feast of Booths. This shall be the punishment to Egypt and the punishment to all the nations that do not go up to keep the Feast of Booths.

And on that day there shall be inscribed on the bells of the horses, “Holy to the Lord.” And the pots in the house of the Lord shall be as the bowls before the altar. And every pot in Jerusalem and Judah shall be holy to the Lord of hosts, so that all who sacrifice may come and take of them and boil the meat of the sacrifice in them. And there shall no longer be a trader in the house of the Lord of hosts on that day. –Zechariah 14:16-21 (ESV)

Sukkot is the only festival of the Jews when representatives of the nations of the world will be actually commanded to appear in Jerusalem to celebrate and, as you see, God desires this so much, that there will actually be penalties for nations refusing to be represented at this event in the days of the Messiah.

The Hebrew4Christians site adds a little more information to confirm this:

Prophetically, Sukkot anticipates the coming kingdom of Yeshua the Messiah wherein all the nations shall come up to Jerusalem to worship the LORD during the festival.

But that’s all in the future. What about now and especially, what about in ancient times? Has Israel been atoning for us all along and have we disastrously ended our own atonement before God by destroying the Temple and scattering the Jewish people throughout the earth?

I don’t know, but pondering all these thoughts did bring the following to mind:

You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.” The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” Jesus said to her, “I who speak to you am he.” –John 4:22-26 (ESV)

I’m not necessarily drawing a direct connection between all of these points, but they are rather compelling. Consider this. In ancient times, during the Sukkot festival, it is thought that the Israelites sacrificed 70 bulls for the atonement of the nations of the world. In the Messianic Age to come, the nations are commanded to come up to Jerusalem to celebrate Sukkot with Israel. And in his Sukkot commentary, Rabbi Ullman alludes to not only Zechariah 14 but this other prophetic word:

“And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant—these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.” –Isaiah 56:6-7 (ESV)

Salvation for the nations comes from the Jews. It seems like our atonement in ancient days came from Israel and for those of us who are Christians, it continues to come from Israel even though the Temple in Jerusalem currently does not exist.

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. –John 3:16-17 (ESV)

We from the nations cannot escape the great gift that Israel has continued to bestow upon us from days of old until this very time. God made Israel a light to the nations (Isaiah 49:6) and that light has been allowed be spread from Israel and the Torah to the rest of us (Isaiah 2:2-4) so that we too can illuminate the world with that light (Matthew 5:14). But this is only possible because God sent the Jewish Messiah and King, our Master, to all of us. And this is only possible because the Messiah and Savior was as obedient as a dove (Matthew 3:16) and as silent as a lamb led to the slaughter (Jeremiah 11:19).

The Christian church hasn’t replaced Israel and we certainly haven’t merged into her so that Israel has ceased to be a people before her God. We among the nations are Israel’s beneficiaries. May we continue to bless the heart of Zion and her first born son, Jesus Christ, our Savior, King of the Jews.

That which can be grasped will change. That which does not change cannot be grasped.

-Rabbi Tzvi Freeman
“Grasping Change”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

Without mentioning it specifically, the Zohar sees great significance in the fact that the dove (and turtledove) is the only kind of bird permitted for sacrifice. In this way, the mysterious legendary dove with an olive leaf in its mouth becomes a representation of King Messiah…

-Tsvi Sadan
Yonah – Dove, pg 113
The Concealed Light: Names of Messiah in Jewish Sources

He is the elusive, unchanging dove.

 

 

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Immersion

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A chassid once approached his rebbe, Rav Yizchak of Vorke, in a very broken-hearted manner. He had a physical ailment that contact with water severely exacerbated. When he had been ill the doctor had declared with certainty that his illness was the result of contact with water. Not surprisingly, they absolutely forbade him from going to the mikveh even after he recovered. Chassidim are generally very careful to go the mikveh every day. Interestingly, many pre-chassidic sources mention that observing this takanah is essential for true spiritual development. Rav Chaim Kanievsky, shlit”a, brings a list of some of these luminaries, including the Arizal, the Beis Yosef’s Maggid, and the Reishis Chochmah.

With all these sources it is no wonder that the young man felt frustrated by his inability to maintain this practice. The Vorkever Rebbe turned to his young follower and said, “In Bava Kama 28 we find: ‘—The Merciful One absolves those constrained by mitigating circumstances.’ This seems superfluous. Why not just say that one who is constrained by mitigating circumstances is absolved? In addition, who cares if he is since he didn’t fulfill the mitzvah? The Rebbe answered his own question: “Hashem sees into a man’s heart. If a person yearns to do a mitzvah but truly cannot, it is as though the Torah itself fulfills the mitzvah for him!”

The chassid lingered in his rebbe’s presence, obviously unsatisfied with this response. He clearly was hoping to receive a blessing that he would, in fact, be able to immerse in the mikveh. The rebbe admonished him, “Why are you still standing here? Who will do the mitzvah better—you, or the Torah?”

Mishna Berura Yomi Digest
Stories to Share
“The Merciful One Absolves Him”
Shulchan Aruch Siman 161 Seif 1

All of this is probably hard for most Christians to understand. About the closest we might get to the idea of a mikvah is the concept of baptism, but that happens only once in a lifetime. We also might have a tough time with understanding how someone could suffer because they can’t perform a specific action that they believe God requires of them (namely, a daily immersion in a mikvah). For many Christians, the one time event of “being saved” pretty much sums up all of our requirements. If, for some reason, we were unable to physically perform some act of righteousness because of a medical condition, we would more or less assume God would be understanding.

However, observant Jews conceptualize their relationship with God in a fundamentally different way than Christians (and I’ve said this before). For a Christian, it’s all about what you believe. For a Jew, it’s all about what you do. And yet, whether or not the poor fellow in our “story to share” is able to enter a mikveh, does not particularly determine if he will merit a place in the world to come. Also, and this is important, the chassid’s merit in the world to come may not be the primary focus of his life.

Shocking, I know. For a Christian, “getting into Heaven” is pretty much what it’s all about. We are a very future-minded group of religious people. For a Jew, the main focus of a relationship with God isn’t what he’s going to do for us in the future, but what Jews can do for God right now through performing the mitzvot. The inability to obey God and to perform deeds of righteous and charity for the sake of Heaven is very painful for religious Jews. I don’t think we have this concept in the church, but maybe it wouldn’t be such a bad idea to cultivate it a little bit.

No, I’m not talking about turning Christians into Jews, having us wear tzitzit, immersing ourselves daily in a mikvah, and kashering our kitchens, but imagine what life as a Christian would be like if our overarching purpose in serving God were to actually serve God right here and right now.

I’m being unfair of course, because many Christians are extremely mindful of their duties to God and to human beings, and Christianity throughout the ages has carried the Torah out of Zion and the Word of God from Jerusalem (Micah 4:2):

Christianity has brought billions of people to Jesus, the Jewish Messiah and King of the Jews. This is a non-trivial accomplishment. Even some Jewish scholars have recognized the significance of this fact. In Hilkhot Melakhim 11:10-12, Maimonides credits Christianity with preparing the Gentile world for the arrival of King Messiah by spreading knowledge of the Bible far and wide. If even those who do not claim Jesus as Messiah can affirm the good that has come from Christianity, certainly believers should be able to as well.

-from an unpublished manuscript of a super-secret book I can’t talk about right now

But as James, the brother of the Messiah noted, “faith without works is dead” (James 2:17).

Christianity has helped uncountable numbers of poor, hungry, destitute, abandoned people. Myriads of counselees—drug abusers and alcoholics, victims of abuse, troubled spouses—have benefited from a pastor’s Biblical advice. From Carey and Wilberforce’s campaigns against satī in India to the modern phenomenon of “adopting” starving African children, Christians everywhere have expended their resources to help those less fortunate. Today, Christian orphanages in India take in abandoned children with nowhere else to turn, just as devout Christian George Müller did over a century ago in England.

-from the same super-secret book I still can’t talk about

As difficult as it may be to actually experience the concept, Christianity is an offshoot of ancient Judaism. We share the same foundation. We share the same God. The writers of the New Testament were almost assuredly all devout Jewish men and as such, they would have understood God, the Prophets, the Messiah, and the entire tapestry of the Creator’s continual interaction with humanity from a uniquely Jewish framework.

The Holy Scriptures the church has today were inspired by God and written by Jews. We Christians have done a good bit of “sanitizing” of these works over the past couple of thousand years, but if we choose to, we can try to recapture the good of both Christianity and Judaism as authored and willed by God.

Maybe someday, we in the church will understand why a young chassid would be so anguished to be forbidden to enter a mikvah. Maybe we’ll understand also how the unfulfilled desire to do so can be counted as if completed by the Torah. And maybe, just maybe, we’ll reclaim the ancient tradition and commandment to obey God in this world as our real reason for being here. The world to come will take care if itself.

Jesus fed the hungry, healed the sick, and comforted the mourning the very day all these events were happening. He didn’t wait for his death or resurrection and he didn’t wait for his second coming to start performing tikkun olam (though that won’t be completed until a future time). We don’t have to wait either.

It’s time to immerse ourselves not only in the Word and the Spirit, but into the action of obeying God and living like our Master.

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Who is Worthy of God’s Word?

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To some, G-d is great because He makes the wind blow.

For others, because He projects space and time out of the void.

The men of thought laugh and say He is far beyond any of this, for His Oneness remains unaltered even by the event of Creation.

We Jews, this is what we have always said:

G-d is so great, He stoops to listen to the prayer of a small child;

He paints the petals of each wildflower and awaits us there to catch Him doing so;

He plays with the rules of the world He has made to comfort the oppressed and support those who champion justice.

He transcends the bounds of higher and lower.

He transcends all bounds.

-Rabbi Tzvi Freeman
“Greatness Unlimited”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

Indeed, the prayer of the community was born the very instant the prophetic community expired and, when it did come into the spiritual world of the Jew of old, it did not supersede the prophetic community but rather perpetuated it. Prayer is the continuation of prophecy, and the fellowship of prayerful men is ipso facto the fellowship of prophets.

-Rabbi Joseph B. Soloveitchik
from Chapter VII of his book
The Lonely Man of Faith

Rabbi Soloveitchik says a very interesting thing. He links the age of the prophets to the post-Second Temple world of Rabbinic Judaism. This may seem strange to most Christians, since we are taught a good many things passed away with the ascendency of Christ and the demise of the Holy Temple in Jerusalem. In fact, Christianity tends to discount the early Rabbinic period forward in the history of Judaism and “replace” it with the grace of Jesus Christ.

Of course Rabbi Soloveitchik as an Orthodox Jew, would not offer any sort of acknowledgement of Christ, but I think we can take his words, and those of Rabbi Freeman’s and try to apply them to the world of prayer among all men. While the prophets of old were unique and (as far as I can tell) no man has the “gift of prophesy” today as did Jewish men such as Isaiah, Jeremiah, or Ezekiel, we all have the capacity to engage God in the realm of prayer. This makes no man a prophet in the manner of those I have just mentioned, but the ability of humanity to connect, through faith, with God was not ended when the Second Temple was destroyed. Nor did it end with the life, death, life, and ascendency of Jesus. As Rabbi Freeman tells us, God is so great that “He stoops to listen to the prayer of a small child.”

And yet, from a Jewish point of view, prayer is not the exclusive property of the individual as Rabbi Soloveitchik notes:

No man, however great and noble, is worthy of God’s word if he fancies that the word is his private property not to be shared by others.

Judaism sees its relationship with God as largely corporate as indeed, is the Sinai covenant between God and the Israelites. Yet each Jew living today is also to consider himself as having stood personally at the foot of Mount Sinai as God gave the Torah through Moses. By comparison, Christianity, though the “body of Christ,” exists conceptually as a large collection of individuals, and each believer interacts as a unique personality, almost exclusively independent of the community of the church.

We see this most often in how we, as Christians, pray. It’s an almost irresistible temptation to pray about me, myself, and I, and Jesus did not prohibit this. And yet, he also told us to pray for others, even our enemies, and to petition God for the welfare of our leaders, our neighbors, and our oppressors. Rabbi Soloveitchik echos this when he writes “Man should avoid praying for himself alone…When disaster strikes, one must not be immersed completely in his own passional destiny, thinking exclusively for himself, being concerned only with himself, and petitioning God merely for himself.” To do so would be to imagine that God is little more than Aladdin’s genie and we alone are the one holding onto the lamp.

PrayingBut what is prayer and how is it somehow connected to perpetuating the continuation of prophecy?

Who is qualified to engage God in the prayer colloquy? Clearly, the person who is ready to cleanse himself of imperfection and evil. Any kind of injustice, corruption, cruelty, or the like desecrates the very essence of the prayer adventure, since it encases man in an ugly little world into which God is unwilling to enter. If man craves to meet God in prayer, then he must purge himself of all that separates him from God.

God hearkens to prayer if it rises from a contrite heart over a muddled and faulty life and from a resolute mind ready to redeem this life, In short, only the committed person is qualified to pray and to meet God. Prayer is always the harbinger of moral reformation.

So who can pray? On the one hand, it seems as if prayer is reserved for the person who is passionately dedicated to removing all sin and evil from his being and who longs to engage God in a realm of purity. On the other hand, what man, no matter what his condition, is completely clean and pure except that God has made him so?

Even an unbeliever can pray and be heard by God, otherwise no one could ever come to faith and be accepted by God. No one would ever be able to come to faith in God through Jesus Christ and be cleansed, healed, and reconciled with his Creator unless God was willing to hear the prayers of people covered in filth. It’s the desire to have the mantle of sin be removed from our shoulders, not the success of that removal whereby God is willing to hear us. In that sense, we do possess a “specialness” that was experienced by the prophets of old in that they too were willing, though still mortal and imperfect men.

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” –Isaiah 6:4-5 (ESV)

As I mentioned before, the prophets didn’t consider God’s revelations to them to be their exclusive property but rather, they shared God’s word with all, even as they were commanded to do. Should we, in our own human need, keep prayer just for us and not share it with all of God’s creations?

But since we are all imperfect and perhaps never, even for a moment, attain a purity that allows a true connection to God, how does God hear? What of the person so damaged and injured in his spirit, that he only knows to cry out but is unable to shed his “skin of evil?”

Likewise, we encourage the sinner to pray even though he is not ready yet for repentance and moral regeneration, because any mitzvah performance, be it prayer, be it another moral act, has a cleansing effect upon the doer and may influence his life and bring about a complete change in his personality.

It seems as if I’m wandering further and further away from the prophets or rather, Rabbi Soloveitchik did when he penned these words. On the other hand, the Rav seems to be saying what he did before; that prayer isn’t the exclusive property of the pious and the holy and the righteous. Even sinners can and absolutely need to connect to God. Jesus was criticized for eating with sinners, prostitutes, and tax collectors, yet he said this:

“Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance.” –Luke 5:31-32 (ESV)

Thus access to the heart of God is available to all, not just to the perfect and those who sit in clean suits and dresses in pews on Sunday morning.

But going back to the very beginning of today’s “meditation,” we as Christians see that God is accessible not just to us and not just to “sinners,” but to all Jews everywhere, whether they are in the Messiah or not (and I am not lumping the Jewish people in with “sinners”).

I know it’s strange. Do I speak blasphemy? Do I ignore John 14:6? I suppose it looks that way. But I’m not willing to throw post-Jesus Jews under a bus because Christianity (and many in the Hebrew Roots movement) think “Rabbinic Judaism” is a dirty word.

I’ve sat in synagogues on Shabbat and during the Shema, have felt God enter as a tangible presence. I’ve sat in churches during prayer and singing and felt as if the room were completely empty. This is not to say that all synagogues possess God’s presence and all churches contain only God’s absence. Far from it. I am only saying that the 21st century church is not the only receptacle for the spirit of God. God is present where all men who desire Him are gathered, and resides in the heart of each individual, no matter who he is, who longs for the lover of his soul.

Who is qualified to engage God in the prayer colloquy? The person who is ready to cleanse himself certainly, but more than that, even the person who is at present unable or unwilling to be clean may still cry out. The very act of calling God’s Name may not “command” God to listen, but it may require the person praying to change his heart in acknowledgement of Him.

Thousands of years before the coming of Christ, while most of our non-Jewish ancestors (I’m speaking to Christians right now) were dancing around the pagan fires and worshiping “gods” of stone and wood, the Jewish people were turning their hearts to the One God. True, they also turned away many times, but God called them back and they returned. Otherwise, there would be no Christians today, for there would have been no Judaism by which the Messiah entered the world (and will enter it again).

Whoever you are reading this, know that God is not your exclusive property. God is a God to all or He is a God to none. While He has a special and unique relationship with the Jewish people which is perpetual and unable to be broken, He sent His only begotten Son for the rest of us, too. The rest of us just need to make sure that we don’t try to “take over” and restrict God to only ourselves.

"When you awake in the morning, learn something to inspire you and mediate upon it, then plunge forward full of light with which to illuminate the darkness." -Rabbi Tzvi Freeman