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Love and Be Perfect

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ForgivenessThe Baal Shem Tov taught that a sin in itself is only the bite of the snake. The real damage comes from the poison that spreads afterwards, saying, “What a worthless thing you are. Look what you’ve done! Now you’re really lost.”

With those few words, all the gates of hell are opened.

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

I spend a fair amount of time on this blog talking about tikkun olam, repairing the world. That’s probably because the world seems so “broken” and in need of repair. In fact, the world seems to be getting more broken all the time.

Yesterday, I discussed how Christianity could be breaking the world in how we treat the Jewish people. Even if we take no overt actions against Jews, what we harbor in our minds and hearts about them is just as much of a sin (see Genesis 12:3, Matthew 5:21-22, Romans 11:17-21, and 2 Corinthians 10:5).

But a broken world sometimes starts with a broken self.

In quoting Rabbi Freeman, I’m illustrating the sort of person who knows that they’re broken and who is caught in a loop of sin, discouragement, hopelessness, and sin some more. Disobedience to God is only the first step and in most cases, it’s a recoverable state. However, once you’ve convinced yourself that your sin makes you truly irredeemable, then why do you have to care whether you sin again or not? You already believe it’s too late for you so you’ve given up.

But what about the person who sins and justifies their behavior? Some people simply lie and say they didn’t sin when they know they did, but others really don’t believe that their sin is a sin or their mistake is a mistake. They have created a set of explanations for themselves, usually based on scripture, that either excuses their poor behavior or completely redefines it as good behavior.

But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God — having a form of godliness but denying its power. Have nothing to do with such people.

They are the kind who worm their way into homes and gain control over gullible women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to come to a knowledge of the truth. Just as Jannes and Jambres opposed Moses, so also these teachers oppose the truth. They are men of depraved minds, who, as far as the faith is concerned, are rejected. But they will not get very far because, as in the case of those men, their folly will be clear to everyone. –2 Timothy 3:1-9

This is terrifying because Paul isn’t describing the dangers of the secular world. He’s describing the church. Welcome to “terrible times”. It’s become all too easy to teach poor doctrine and be wholly convinced that you are completely correct and in line with the Bible, yet be supporting the most vile of positions and even opposing God.

In the case of a person who knows they have sinned and who seeks forgiveness, once they have been forgiven by God, they must learn to forgive themselves:

“But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’ “I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” –Luke 18:13-14

But what do you do about a person, a group of people, or an entire church who sins and yet refuses to admit it, even to themselves?

“If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector. –Matthew 18:15-17

Tikkum OlamWhen Jesus taught that, he may not have had the Internet in mind. It seems that so much of the bad teachings of Christianity happen online these days. If you attend a church with a Pastor or a Bible teacher who seems to have gone off the tracks, so to speak, you have the difficult choice of either confronting the problem or finding another church. That said, people usually select and attend a church based on agreeing with their doctrinal position in the first place.

On the Internet, opinions fly fast and furious and just about any viewpoint you could imagine, no matter how outrageous, is represented on someone’s blog somewhere. It’s easy to drop reading a blog or at least to not comment on it (depending on how much you need to fix it when someone’s wrong on the Internet) but what do you do about the people?

It would be easy just to give them up too, but do we have a responsibility to help a person to make amends with others and with God?

Do not hate a fellow Israelite in your heart. Rebuke your neighbor frankly so you will not share in their guilt. –Leviticus 19:17

This verse is the basis in Judaism for the commandment that one Jew should attempt to correct another Jew when the second Jew sins or is about to sin. Admittedly, we can’t say this necessarily applies to Christians as well, but can we say categorically that it doesn’t? Look at the example from Matthew 18:15-17 again. There is a certain amount of effort that goes into approaching someone who has sinned against you. You don’t get to brush them off at the initial affront. You are obligated to first approach them privately and, if they don’t listen, to take a couple of witnesses with you and try again. If the person still doesn’t respond, then you bring the matter to the entire congregation.

How do you do that on the Internet…or do you?

The Internet is a funny place. It fosters a false sense of intimacy based on our perceived anonymity. Because we think people don’t know who we are and can’t find out, we believe we can be more free with disclosing information about ourselves, including our opinions, than we would in a face-to-face encounter. On the other hand, because Internet relationships don’t have the “anchor” of a “real” relationship (the aforementioned “face-to-face”), we can feel very comfortable about cutting people off without even a glance backward to say “good-bye”.

There have been some folks on the web I’ve said good-bye to in one way or another and some I’ve been tempted to drop like an angry rattlesnake. But is that the right thing to do?

Very rarely is the person you disagree with “evil” or “irredeemable”. Most of the time, they’re probably not that much different from you. They are certainly just as loved by God as you are. They are often your brother and sister in Christ and even if they’re not, they have been created in the image of God, just as you have been. How can we walk away from people so casually, abandoning them to what is a problematic but correctable situation?

The oft-quoted “am I my brother’s keeper” (Genesis 4:9) comes to mind.

I don’t want to take endless amounts of abuse or rebuff in a hopeless attempt to get someone to change their minds on a matter of which they are fully convinced, but on the other hand, there’s this:

Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” Jesus answered, “I tell you, not seven times, but seventy-seven times. –Matthew 18:21-22

Forgiveness is one thing, reconciliation is something else. The web is full of concrete people with concrete opinions, based on what they think is a rock-solid interpretation of the Bible but interpretations can be and often are built on sand. A person may say that they are willing to listen to your side so you can “prove them wrong”, but how often do you really encounter someone who is willing to surrender their viewpoint because you devastated them with your overpowering logic?

People can be very afraid of even questioning their assumptions let alone giving them up. We pin a lot of our security on believing that, once we’ve made our mind up about something, the “something” will not change from being right to being wrong. We can justify hurting anyone in any way as long as we believe what we’re doing puts us on the side of right, virtue, and God. That’s how the various inquisitions and pogroms operated. That’s how the Nazis operated when they murdered six-million Jews. That’s how a lot of people operate, including a lot of religious people.

Loving OthersI can try to convince others that they are opposing God (and that is not their intent) but in the end, most will not be convinced. I can walk away from them, but it feels like abandoning a severely injured person trapped in a mass of twisted steel in the aftermath of a twelve-car pile up. In the end, it all belongs to God and not to me, but then what sin do I become guilty of by leaving them?

If we are our brother’s (or sister’s) keeper, then how heavy is the burden supposed to be and how long must we carry it? Seven times seventy? Seventy-seven times? What does that mean? What did the Rebbe say?

Anxieties, worries, feelings of inadequacy and failure — all these smother and cripple the soul from doing its job. You need to find the appropriate time to deal with them. But don’t carry them around the whole day.

During the day, you are Adam or Eve before they tasted the fruit of good and evil.

I had meant to write about learning to forgive yourself after sin, but a great deal of the time, these blogs end up having a will of their own and I’m only the fingers on the keyboard recording them. I don’t know what to do about repairing the world or even “repairing” other people. It seems like I spend a lot of time learning how to repair myself. Yet I know that my responsibilities to God extend outside of myself and into the world around me.

But then, there’s always this teaching from the Master:

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect. –Matthew 5:43-48

Even on the Internet, I am required to love and to be perfect. Is this where I get to ask God for help in doing that?

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Breaking the World

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GlobeThis above all: to thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.
Farewell, my blessing season this in thee!

-William Shakespeare
Hamlet Act 1, scene 3, 78–82

Just as it is a mitzvah to direct someone onto the path where he belongs, so too it is a crime to direct someone onto a path that does not belong to him.

Each person is born with a path particular to his or her soul, generally according to the culture into which he or she was born.

There are universal truths, the inheritance of all of us since Adam and Noah. In them we are all united. But we are not meant to all be the same.

Our differences are as valuable to our Creator as our similarities.

-Rabbi Tzvi Freeman
“To Each His Path”
Based on the letters and talks of the Rebbe,
Rabbi M.M. Schneerson
Chabad.org

Both the Bard and the Rebbe, as interpreted by Rabbi Freeman, say something very similar. Not only are we not all the same but we must all “be true” to who we are, differences and all. It’s not a crime to be different from others, even in the worship of God, but there are plenty in the church that would have you believe otherwise. If you don’t go along with “the herd”, if you don’t fit in with “the group”, if you see life, scripture, and God from a different angle based on who God created you to be, not only are you likely not to be understood, but it is very possible you will be actively criticized. In the world of believers, you are even likely to be considered un-Christian, heretical, or apostate.

I’m not saying that there are people who aren’t apostate or heretical, but we must be careful how we toss about our accusations. Are we reacting honestly to the statements and practices of those who profess Christ but who practice a lifestyle opposed to his, or are we allowing our visceral responses to lifestyles consistent with Christ’s but inconsistent with the lifestyle we choose for ourselves to affect us and mistakenly labeling another’s lifestyle apostasy?

I used to consider myself a “Messianic”, that is, a person (in my case, a Gentile) who attached himself to the God of Abraham, Isaac, and Jacob and who believed that I was required to conform to a completely Jewish religious practice because I was “grafted in”. This actually describes only one subset of the Messianic movement, called “One Law”, which believes that Jewish and non-Jewish believers in Jesus (Yeshua) are all the same in terms of covenant obligation to God. It’s as if becoming “one new man” (Ephesians 2:15) for One Law (OL) means that Christians turn into Jews without having to undergo circumcision. There are tons and tons of problems with this interpretation but one of my problems with OL is that it tends to actually discourage believing people who were born and raised in ethnic, cultural, and religious Jewish families from acting like ethnic, cultural, and religious Jews.

I mentioned in a previous “meditation” that I’ve been following a couple of blog conversations lately. One is A Response to Rabbi Dauermann’s Messianic Substitution and the other is Karaite leader Nehemiah Gordon responds to anti-missionary charges. Not leaving well enough alone, not only did I read these posts at Judah Gabriel Himango’s blog Kineti L’Tziyon, but I replyed. I should have known better. These conversations almost never end well.

If you visit the two blog posts and review the comments, you’ll see various snide remarks and unkind words (I’m not criticizing Judah’s blog, but some of the people who comment occasionally express “interesting” opinions). Granted, there is room for “spirited debate” on the religious blogosphere, but often, the religious blogs follow the same standard as the secular ones, especially in responding to the cry, “someone is wrong on the Internet.” We can’t seem to get it through our thick skulls that sometimes, someone isn’t “wrong”, they are just following a different path to the same destination.

I’m not going to balance the relative differences between Christianity (including the OL/MJ world which views religion from a largely Christian viewpoint) and Judaism, but I do want to caution folks not to point to Jews, including those who believe that the Jewish Messiah is realized in the person of Jesus Christ, and say that they’re “wrong” for wanting to live a Jewish lifestyle, worship in a traditionally Jewish manner, pray from a Jewish siddur, and to actually continue to be Jewish.

WrongOne of my favorite Jewish (not Messianic) blogs is Lev Echad. Blogger Asher is focused on the different “threads” of Judaism that tend to get uncomfortably tied up with each other, and his desire is to support Jewish unity among dissimilar perspectives and practices, forming “one heart” (hence, “lev echad”) among Jews. Much of what he says can be adapted and applied to Christianity and indeed, to humanity. Relative to those in Messianism/Christianity who criticize and virtually “demonize” those Jews who have faith in Jesus and who also live and worship like Jews, there is something that Asher wrote in one of his blog posts, although not intended to be applied to my context, that I believe should be read by Christians:

Similarly, there are some Orthodox Jews who too easily brand their less observant coreligionists as “heretics” or “non-believers.” Yet, prominent sages such as Rabbi Abraham Isaac Kook and the Chazon Ish have ruled that we live in a time of God’s concealment and therefore cannot apply the religious laws concerning heresy to modern-day Jews who question their faith. Furthermore, it is wrong to harm those who deny even Judaism’s most basic beliefs. Not only should we not hurt such people, we should help them if the situation ever presents itself.

Now marry Asher’s words with Paul’s:

And so all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob. –Romans 11:26

This isn’t the first time I’ve addressed anti-semitism among Christians. About six weeks ago, I wrote The Irrelevant Drunkard, which I wish all Christians/Messianics would read and try to comprehend. I realize the tone of that blog post (and this one) could put off a Christian/Messianic from reading beyond the first few paragraphs. It’s tough to take a good, hard look at what you’re saying and doing, especially basing it on scripture (and just because scripture can be bent and twisted to say many different things doesn’t mean all those different things are actually correct), and then to humble yourself before God and realize that you’re using the Bible to trash God’s Chosen People (see Genesis 12:3).

Going back to Asher’s blog, why can’t we do this instead?

One of the unique aspects of Judaism is learning about all the different roads people take that lead them to God and a life of goodness. While this is certainly a fascinating phenomenon, it can also be a great impediment to how we treat one another. Therefore, our goal in life should not be to turn all our fellow Jews into ideological and/or religious replicas of ourselves. Rather, it should be to guide – not force – others into a life of serving God and His children in a way that best matches their individual personality.

While the above-quote is addressed to Jews about Jews, certainly Christians can extend the sentiment to other Christians and to Jews who have accepted the Jewish Jesus as the Jewish Messiah.

Or, we can lock ourselves in a tiny, unidimensional box with God and the Bible, telling ourselves that we’re right and all other churches, synagogues, and everybody else are wrong. We get to be a big deal and everybody else…not so much.

I mentioned before that one of the reasons I do not consider myself a “Messianic” any longer is that I do not believe the Bible supports a Gentile living an ersatz-Jewish lifestyle. Another reason is that calling myself “Messianic” limits what I can say and who I can say it to. As a “Messianic”, even one who supports the message that Jews and Gentiles have overlapping but distinct covenant relationships with God which do not involve identical obligations, if I say I’m “Messianic”, then only “Messianics” will want to hear what I have to say. Christians won’t listen because they consider Messianics to be Judaizers who want to bring believers “under the law”. Jews won’t want to hear what I have to say because many of them consider Messianics as a combination of “Christians in kippot” and “wolves in tallitot”, particularly the Gentiles who dress and behave as if they’re Jews but who don’t do “Jewish” very well. The value of the message becomes diluted or even discounted because of the label associated with the message and because of the audience it is presumed to be attached.

(I should say at this point that there are many people in Messianic Judaism who I consider friends and who do have a very powerful and meaningful message. It is a message that I pray daily will be heard by all Christians and Jews, not because of its “label” but because of the truth it communicates. I try to communicate a similar meaningful message but I do so from my own perspective and personal identity).

For me, it’s much more straightforward to say that I am a Christian, a Gentile who is a disciple of Jesus Christ, and someone who sees a great deal of added dimension to the teachings and life of the Master through the lens of ancient and modern Judaism. I’m not claiming there are one-to-one parallels between the Gospels and the Talmud, Chassidism, and Jewish mysticism, but there are certainly thematic similarities that can be considered. If I proceed from the basic platform that Jesus was a Jewish man, living in the Second Temple period in what was then Roman Judea, who lived as a Jewish man, taught as a Jewish Rabbi, and who did not abandon what it was and is to be a Jew, then the only logical place for me to go in understanding Jesus is to try (in my admittedly limited fashion) to comprehend Jesus as a Jew.

This doesn’t require that I become Jewish or to pretend to behave as if I were a “pseudo-Jew”. It does require that I make a paradigm shift and to study materials, concepts, and ideas that aren’t considered particularly “Christian” (and in fact, there are Messianic Jews who read many more Christian historic and modern texts than I do).

UnderstandingAs a Christian married to a Jewish wife, I can’t simply take the Christian “party line” and judge my wife as condemned because she doesn’t throw her Judaism into the trash heap and turn into a “good Christian woman”. While there’s nothing wrong with being a “good Christian woman”, that’s not who she is or who God made her to be.

God didn’t create Jews and preserve them against all kinds of hideous persecution including the Holocaust, just to have them finally deleted from existence by converting them into Christians. Those Christians who suggest that Jews stop being Jews are considered to be finishing the job that Hitler started (and while that may sound very harsh, I can see why Jews view conversion to traditional, Jewish-rejecting Christianity that way). Those Christians who want to erase Jews from existence by turning them into clones of themselves are saying they want to destroy my Jewish wife (and as you can imagine, that’s not something I’m going to accept with any amount of graciousness or patience).

Like it or not, it takes more than evangelical Christianity or charismatic Christianity or “Messianic Christianity” (OL) to repair the world and make it whole, as Rabbi Freeman suggests:

To create is to reveal the parts from the whole.

To repair takes a greater wisdom. It is to discover the whole from the shattered parts.

He creates a world, knowing it will be broken, so He may empower us with the wisdom to repair it.

While Rabbi Freeman’s intent wasn’t to address the topic of today’s “morning meditation”, I believe his words can be re-shaped to do so. Repairing the world requires that we have all the pieces. If we throw out some of the pieces as irrelevant, apostate, evil, or just “too Jewish”, we are dooming the world to never becoming whole again. It would be as if God tried to make a person but tossed out the heart as unnecessary or the liver as “too different”. By Christianity condemning the Jews as a whole and particularly those Jews who have come to faith in Jesus as the Messiah, we are literally frustrating the work of Jesus and what he will complete on his return; the final restoration of everything that was lost because of the fall of man at Eden.

It would be ironic and indeed tragic, if Christianity in dismissing Judaism, desiring the eradication of all Jews everywhere through conversion, and in failing to embrace the picture of Jesus as a Jew, were putting the entire Christian church in opposition to everything that Jesus did and does stand for, both as a man on earth and as our high priest in the Court of Heaven. The church then would be opposed to the will of God. Like I said, “ironic”.

Are some Christians helping to repair the world or to break it?

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Shoftim: A Sanctuary in Time and Space

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MourningYou shall set up judges and law enforcement officials for yourself at all your city gates that the Lord, your God, is giving you, for your tribes, and they shall judge the people [with] righteous judgment. –Deuteronomy 16:18

On the personal level, “your gates” refers to the seven sensory gates of the small city that is the human body, its seven points of contact with the outside world. A person should appoint mental “judges and law-enforcers” over his eyes, ears, nostrils and mouth, to judge, weigh and filter the desirable and constructive stimuli from the negative and destructive ones.

-Rabbi Shabtai Hakohen (the “Shach”)

In the Torah section of Shoftim (Deuteronomy 16:18–21:9) we read of the cities of refuge, to which a man who had killed accidentally could flee, finding sanctuary and atonement. The chassidic masters note that Shoftim is always read in the month of Elul—for Elul is, in time, what the cities of refuge were in space. It is a month of sanctuary and repentance, a protected time in which a person can turn from the shortcomings of his past and dedicate himself to a new and sanctified future.

-by Britain’s Chief Rabbi, Dr. Jonathan Sacks
From Torah Studies (Kehot 1986), an adaptation of the Lubavitcher Rebbe’s talks
“The Judge and the Refugee”
Chabad.org

What do the cities of refuge, described in this week’s Torah Portion and the month of Elul have in common? In a sense, as Rabbi Sacks describes, they are both sanctuaries. They provide us with a place to be safe from the consequences of our sins and an opportunity to reflect, experience true regret over our failures to obey God, and to repent by returning to Him and making amends.

Rabbi Sacks points out that although Judges and Officers were appointed to any place where Jews might live, only is the Land of Israel were there cities of refuge. If you inadvertently caused someone’s death in the diaspora, you would have a long trip to find refuge while avoiding the “avenger of the blood”.

Sifri interprets the opening verse of our Parshah, “You shall set judges and officers in all your gates,” to apply to “all your dwelling places,” even those outside Israel. It then continues: One might think that cities of refuge were also to exist outside the land of Israel. Therefore the Torah uses the restrictive expression “these are the cities of refuge” to indicate that they were to be provided only within Israel.

Nonetheless, Sifri says that someone who committed accidental homicide outside the land of Israel and fled to one of the cities of refuge would be granted sanctuary there. It was the cities themselves, not the people they protected, that were confined to the land of Israel.

This seems more than a little unfair for, according to Rabbi Sacks, a Jew living outside of the holiness of Israel was more prone to sin and therefore, in much greater need of access to a refuge. Nevertheless, this was the command of God. What meaning can we take from such an arrangement?

This is the deeper significance of the law that the city of refuge is found only in the land of Israel. For a man could not atone while clinging to the environment which led him to sin. He might feel remorse, but he would not have taken the decisive step away from his past. For this, he had to escape to the “land of Israel,” i.e., to holiness. There, on its sanctified earth, his commitment to a better future could have substance.

Setting aside the literal meaning of this Torah for a moment, we find that when we fall into sin, we cannot seek a solution in the environment that lead to and nurtured sin. It would be like an alcoholic seeking sobriety in a bar or a thief trying to repent while left alone in a bank vault full of loose cash. To truly make teshuvah, one must enter into a state of holiness; a personal “Land of Israel”.

Elul is called the month of preparation. To quote Rabbi Joshua Brumbach:

Elul…is the month preceding Tishrei – the month the High Holidays fall in. Traditionally it is known as a month of preparation. This preparation, called Cheshbon HaNefesh, is a time we begin to take an accounting of our soul. We recall our thoughts and actions over the past year and begin to seek t’shuvah (repentance) for those things, and with those we may have wronged.

One does not face the Throne of God lightly, particularly when He opens His books and dispenses judgments for your deeds. When preparing for an audience with the King, it is best to take as much time as you need to become ready to enter into His majestic and fearful presence. But how can any man become worthy to enter into the Courts of God?

…as it is written, “There is none righteous, not even one”. –Romans 3:10

How dare we even hope to enter into a state where we could possibly be forgiven by God? And yet we know that God does not desire that any should perish, “but for all to come to repentance” (2 Peter 3:9). Elul is a refuge provided by God whereby we can have the opportunity to prepare, to reflect, to make amends for our wrongdoing, and to cleanse ourselves.

For Christians, all of these preparations and the events of the High Holidays themselves aren’t thought to be particularly significant. After all, through the blood of Jesus, we have been cleansed of our sins once and for all. Why do we need to go through an annual cycle of repentance such as the Jews do? Our salvation is assured.

But wait!

ElulDoes that mean, once forgiven and saved, a Christian never, ever sins? Well…no. Oh. Then what do we do about it? The answer is probably to keep our “list of sins short”, and to approach God in trembling prayer and beg for His forgiveness through Jesus. I hope we all do that. But aren’t there those lingering sins, those habitual faults we tend to brush aside and (deliberately) overlook? Aren’t we all human? Don’t we sometimes leave things in our lives undone for months or even years at a time?

There’s no reason why we too can’t take advantage of an opportunity God offered to the Children of Israel thousands of years ago. We can enter into a sanctuary of the spirit, we can take the time to seriously explore our unrepented sins, our hidden and shameful faults, and prepare our souls for the act of total rejection of our errors and completely return to Him.

In Pirkei Avot (Ethics of the Fathers) 2:4, it states, “Do not judge your fellow until you have stood in his place. Fortunately, we have an intecessor and a High Priest who has stood in our place.

For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. –Hebrews 4:15

That should wipe away all of our excuses. Like the previous example of the Jewish man in the diaspora, sin has called and we have answered. Now we are desperate to return to holiness and to God, but like the Jewish traveler, we must journey long, we must escape the place of our sin. We must strive to return to where we can be safe and secure in time and space to delve into the depths of who we are and explore the wine-dark abyss. It is only there that we can see the repulsiveness of our sins, be repelled by our acts of rebellion, cry out in mercy to God, and as a prodigal son, return to him expecting nothing, and yet receiving everything from our Father.

A refuge is a place to which one flees—that is, where one lays aside one’s past and makes a new home. Elul is the sublimation of the past for the sake of a better future. And it is the necessary preparation for the blessings of Rosh Hashanah, the promise of plenty and fulfillment in the year to come.

I’m taking a small break from writing “morning meditations” to do some traveling. I’m not sure what sort of Internet access I’ll have, but definitely I’ll be back online and writing sometime early next week (sooner if I can manage it).

Blessings.

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Small Stones on the Path

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Stone PathIn future generations, people will find difficulty in understanding how at one time generations existed who did not regard the idea of God as the highest concept of which man is capable, but who, on the contrary, were ashamed of it and considered the development of atheism a sign of progress in the emancipation of human thought.

Walter Schubart
Russia and Western Man (1950)
p. 62f.

Moreover, the sublime in the Biblical sense is found not only in the immense and the mighty, in the “bold, overhanging, and, as it were, threatening rocks,” but also in the pebbles on the road. “For the stone shall cry out of the wall” (Habakuk 2:11). “The stone which the builders rejected has become the chief cornerstone” (Psalms 118:27).

Abraham Joshua Heschel
God in Search of Man : A Philosophy of Judaism
pg 40

I was almost astonished when I came across the quote of Schubart in Rabbi Heschel’s book, if only because it is such a completely accurate prediction of what we experience in the world today. I had to read it over again to make sure I understood the phrase correctly. We live in an age where belief, faith, and trust in God is considered at best anachronistic and at worst, ignorance and bigotry. Religion, more than any other organized structure, is blamed by the prevailing secular world for all manner of human ills including war, famine, disease, and race-hatred. This is considered especially true if you are a Christian or a Jew (for social and political reasons, modern western culture treats Muslims as exempt from this group).

Yesterday morning, my wife sent me a link to an article written by Rabbi Tzvi Freeman (we both appreciate his writing very much) called What is Chutzpah? The following caught my attention:

Citing the words of the Mishnah, “Be fierce as a leopard,” the code tells us that this means that when you go about doing all those Jewish things that Jews do, you shouldn’t feel the slightest embarrassment before those who ridicule you.

I’m not Jewish, but anyone who is openly religious will give the appearance of being an “oddball” in the culture we live in, and certainly I am considered an “oddball” even among other Christians (read any of my blog posts to find out why). Rabbi Freeman reminds me that to live a life of faith unashamedly, you must have chutzpah; the unabashed courage to make every action and every statement an expression of who you are in God and who He is in you.

One of Rabbi Freeman’s articles, related to the one on chutzpah, addresses Emunah, which is sometimes translated as “faith” or “belief”. It’s not an entirely equivalent term to either of those English words, and contains the sense that it “is an innate conviction, a perception of truth that transcends, rather than evades, reason.” That’s something of a radical concept, because the secular world sees faith as the lack of logic and reason while emunah is described as a sort of “meta-reason” and in fact, “wisdom, understanding and knowledge can further enhance true emunah.”

Several months ago, I wrote a blog article called Getting in the Wheelbarrow which describes the difference between faith (or at least belief) and trust. In short, faith is believing in the existence of God. Trust is “living out loud”, so to speak, a life with the certainty that God will always support you in all circumstances. This means being faithful to God in all things regardless of what people say or think about you and your rather unpopular lifestyle.

It’s not easy.

Almost two weeks ago, I wrote in another blog post that “What’s more important is to realize that we have that importance in the eyes of God no matter what anyone else thinks or feels about us.” That includes our family, friends, neighbors, co-workers, and anyone whose thoughts, feelings, and opinions matter to us.

It’s not easy.

I’ve been following some conversations on a couple of blogs lately. One blog is written by Dr. Stuart Dauermann who believes that Jews who have faith in Jesus (Yeshua) should live a completely Jewish ethnic, cultural, and religious lifestyle. The other is maintained by Judah Gabriel Himango who believes that “Spirit-Life-giving” worship elements such as singing “Messianic” songs and performing “Davidic” dancing (this is an oversimplification..see his blog for more details) shouldn’t be sacrificed for the sake of traditional Jewish worship practices (which are somehow not “Spirit-Life-giving”). I’ve alreadyJacob's Pillar commented in the conversations on both blogs and don’t want to re-hash the arguments here, but it’s commentaries like these that remind me how much of a struggle it can be to make the simple choice to worship and honor God in a particular manner without attracting someone’s ire.

Chutzpah and Emunah are partners by necessity because living a life of the latter absolutely requires possessing the former, that is unless you choose to live in a cave or on a mountain top far away from other human beings. Isolation for the sake of faith however, is not what God had in mind.

And now the LORD says—
he who formed me in the womb to be his servant
to bring Jacob back to him
and gather Israel to himself,
for I am honored in the eyes of the LORD
and my God has been my strength—
he says:
“It is too small a thing for you to be my servant
to restore the tribes of Jacob
and bring back those of Israel I have kept.
I will also make you a light for the Gentiles,
that my salvation may reach to the ends of the earth.” –Isaiah 49:5-6

You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven. –Matthew 5:14-16

In seeking God, we seek the sublime, the exalted and elevated, the most mighty of all Kings and the greatest of all Lords, the One God of all creation. However, Heschel says that the sublime isn’t always found in the highest heavens (pp 40-41.)

The sublime is revealed not only in the “clouds piled up in the sky, moving with lightning flashes and thunder peals,” but also in God’s causing the rain “to satisfy the desolate and waste ground, and to cause the bud of the tender herb to spring forth” (Job 38:27); not only in the “volcanoes in all their violence and destruction,” but also in God’s “setting up on high those that are low” and in frustrating “the device of the crafty” (Job 5:11-12); not only in “the hurricanes with their track of devastation” but also in “the still small voice” (I Kings 19:12); not only in “the boundless ocean in the state of tumult” but in His setting a bar to the sea, saying, “Thus far shalt thou come, but no further; here shall they proud waves be stayed” (Job 38:11).

I might add that not only is the sublime found in the majestic Courts of Heaven and on the awesome Throne of God, but also in the lowliest servant of the Most High, trembling in fear and awe as he kneels before his King.

Rabbi Freeman writes that Abraham and Moses had enough chutzpah to question even God and that David’s chutzpah wouldn’t allow him to be afraid of the giant Goliath who was screaming terrible insults at the Jewish people.

The Baal Shem Tov, founder of the Chassidic movement, had no sense of fear of anyone or anything other than G-d Himself. Those who knew him said that if a lion would jump out at him, he wouldn’t flinch.

Rabbi Shmuel of Lubavitch defined the kind of chutzpah that the leaders of Chabad implemented in their fight against Czarist oppression and later Bolshevik anti-religious persecution: “Just go over it.” Meaning, no matter what they do, no matter how ominous it looks, just keep your locomotive steaming straight ahead as though there’s nothing in your way.

How much less should you and I fear those around us who believe we are ignorant and failing to uphold a proper “political correctness”, all for the sake of an ancient God who they have long since concluded is a myth created by a middle eastern tribe far removed from modern enlightenment and progressiveness. In the face of an “enlightenment” that has darkened the corridor leading to true wonder and awe, we believers and disciples of the Master, small and humble though we may be, are also his only lights in the world of men. We are serving as guides through the fog and pathfinders to the confused and dazed of humanity who are wandering blind in a lost and troubled world.

We associate chutzpah and emunah with the Jewish people and it has served them well, but these tools are essential for any person who professes faith and trust in God and it is by these qualities that we shall endure, though we are only “small pebbles on the road” and stones crying “out of the wall”.

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For God So Loved

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HumbleWhen this question reached the Alter of Kelm, zt”l, he explained quite decisively. “Two nations were forever distanced from Hashem due to their lack of hakoras hatov for the kindness of Avraham towards Lot, as the Ramban explains. Consider this, my brothers. Is there anyone in this generation who acts kindly to the grandchildren of a person who helped them? Surely so many years have passed, and most will surely have forgotten such an old obligation? We would be surprised to find even one such person in a city!”

Rav Yechezkel Levenstein, zt”l, recounted that the Alter’s rebuke did indeed bear fruit. “Boruch Hashem, I knew people in Kelm who truly knew how to express their appreciation towards those who had shown them—or their parents—kindness. I even knew people who bestowed kindness on the grandchildren of those who helped them. They did their utmost to do whatever good possible to those who had been kind to them and even their descendants. This is the level of truly pious and upright people who know their obligation in the world.”

The obligation for hakoras hatov itself is clearly explained in the Mishnas Rabbi Eliezer, “There is nothing more serious in God’s eyes than one who lacks proper appreciation. Adam HaRishon was banished from Gan Eden only because he lacked proper appreciation. God got angry at our forefathers in the desert only because they lacked hakoras hatov.”

Yomi Daf Digest
Stories Off the Daf
“The Need for Gratitude”
Chullin 62

“I gratefully thank You, living and existing King
for restoring my soul to me with compassion.
Abundant is your faithfulness.”

–Modeh Ani

Gratitude is a quality that isn’t always well demonstrated in the modern world of the west. In many other cultures, including the middle east, hospitality and the expression of gratitude is still highly prized (at least among the older generation). What about those of us who are attached to the God of Israel and who are disciples of Jesus?

Every morning, before getting out of bed, I silently bless God with the Modeh Ani for preserving my life for another day. I’m not telling you this because I think it makes me a better person or anything, but to illustrate the point that we depend on God for literally everything in our lives, regardless of what it is or how we think we’ve acquired it. If God is so gracious to us that he “opens His hand and satisfies the desires of every living thing” (Psalm 145:16), how can we fail to acknowledge that before Him or not proceed to pass that graciousness on to others.

Despite the terrible shortages, the Imrei Emes always put the needs of the poor first. A certain chassid once brought him a little challah for Shabbos. This challah was made of the finest flour—a danger for the baker since this flour was set aside for soldiers—so the rebbe could avoid using coarse bread for hamotzi on Shabbos. This challah was considered very valuable since it was of much better quality.

To the surprise of all, the rebbe gave out this precious bread to his chassidim who came for shiyarim. The rebbe explained his generosity with a statement on today’s daf. “In Chullin 63 we find that the chasidah bird is called this since it does kindness exclusively with its own kind—they only share food with each other. Interestingly, we find in the Yerushalmi that mice are called wicked because when they see a lot of fruit they call their friends to join them. We may well wonder the exact difference between the two. After all, aren’t both kind to their own species exclusively?”

“The answer is that mice only call their friends when there is a lot. A chasidah shares even when there is not so much to be shared…”

Daf Yomi Digest
Stories Off the Daf
“The Rebbe’s Chessed”
Chullin 63

It’s not that we don’t do this, but we all need a reminder that we have a duty to share what God has provided with others, not just when we have plenty, but when we are in want. That’s why I recite Modeh Ani in the morning…as a reminder that I am grateful to God for my life and what I have and that what I have should be shared. But what we share shouldn’t be just what we have, but who we are. Ultimately, they should all be the same thing.

The Rebbe wept profoundly as he spoke these words:

The entire being of Moses was the Torah he brought to his people. The Torah was more than something he taught. It was what he was. It was his G-d within him.

Yet when it came to a choice between the Torah or his people, he chose his people. He said, “And if you do not forgive them, then wipe me out from Your book that You have written!”

His whole being was the Torah,
but deep into his essence, at the very core,
was his oneness with his people.

Rabbi Tzvi Freeman
Bringing Heaven Down to Earth
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
“The Ultimate Sacrifice”
Chabad.org

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. –John 3:16

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Seeking the Awe of Heaven

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Gates of HeavenThere are two approaches to the Bible that prevail in philosophical thinking. The first approach claims that the Bible is a naive book, it is poetry or mythology. As beautiful as it is, it must not be taken seriously, for in its thinking it is primitive and immature. How could you compare it to Hegel or Hobbes, John Locke or Shopenhauer?

The second approach claims that Moses taught the same ideas as Plato or Aristotle, that there is no serious disagreement between the teachings of the philosophers and the teachings of the prophets. Aristotle, for example, used unambiguous terms, while the prophets employed metaphors.

Abraham Joshua Heschel
God in Search of Man: A Philosophy of Judaism.
pp 24-25

Everything is within the power of Heaven except fear and awe of heaven. –Berachot 33b

Although I may have left the Rohr Jewish Learning Institute’s lesson on Toward a Meaningful Life behind with yesterday’s morning meditation, the Christian search for God in the Torah, Tanakh, and Talmud still occupies me. I’m sure reading Heschel’s classic only provokes my interest.

The quote from his book which I just posted presents a more interesting dilemma than the one Heschel considered. He was presenting how Jews view God through the lens of the Torah as compared the perspective of the Greek (and later) philosophers and their “more rational” position on God. From a Jewish way of looking at the issue, it’s a matter of Jewish religion vs. non-Jewish, secular philosophy. Now let’s toss a monkey wrench into the spinning machinery.

It is said that much of how Christianity understands and interprets the Bible stems from the study and adherence to Greek philosophy. I’ve known more than one believer who has left the church because they came to realize that the Christian tradition had “Helenized” the Bible, stripping it of its original Hebraic meaning and intent. If they are right, then a Christian studying the Jewish perspectives will either discover something precious or lose something essential in their faith.

Almost two months ago, I read a blog post warning Christians that to study Judaism and Jewish writings was an invitation to apostacy and the abandonment of Christ himself. The danger was that becoming too attracted to Judaism would result in a person who would eventually lose their Christian faith and perhaps even decide to convert.

That concern doesn’ t particularly worry me. There’s something else to consider. I wonder if the Jewish Bible and the Christian Bible even speak the same language. Ponder this statement from Heschel’s book (page 25):

The central thought of Judaism is the living God.

That begs the question, “what is the central thought of Christianity?” The most obvious answer is “Jesus Christ”, but is that the same answer, a related answer, or does this represent two completely different answers? When a Jew thinks of God, he isn’t thinking of the Messiah because nothing in Judaism presupposes that the Messiah must be God. We imagine because the Jewish Bible makes up the first two-thirds of the Christian Bible, that there must be a significant overlap in how Christians and Jews think of, understand, and approach God, but that isn’t particularly true. As my (Jewish) wife keeps telling me, Jews conceptualize God, faith, and the world around them in a fundamentally different way than everyone else, particularly Christians.

But is there no common meeting ground? Don’t both Jews and Christians seek God? Doesn’t the yearning to walk in His Presence stir in both the Jewish and the Christian heart?

The Bible has several words for the act of seeking God (darash, bakkesh, shahar). In some passages these words are used in the sense of inquiring after His will and precepts (Psalm 119:45, 94, 155). Yet, in other passages these words mean more than the act of asking a question, the aim of which is to elicit information. It means addressing oneself directly to God with the aim of getting close to Him; it involves a desire for experience rather than a search for information. Seeking Him includes the fact of keeping His commandments, but it goes beyond it. “Seek ye the Lord and His strength, seek His face continually” (Psalms 105:4). Indeed, to pray does not only mean to seek help; it also means to seek Him. (Heschel page 28)

Hasid AlleywayI certainly can’t see why this couldn’t be the basis of searching for God for both the Jew and the Christian…or any person seeking the God who calls to them in their pain and their dreams.

There’s a certain irony in the fact that, while I as a Christian am seeking God through a Jewish understanding, there was once a Jew who did quite the opposite…and yet remained Jewish:

He read the Gospels in German. Then he obtained a Hebrew version and reread them. Though he was in the midst of a Gentile, Christian city where Jesus was worshiped in churches and honored in every home, Feivel felt the Gospels belonged more to him and the Chasidic world than they did to the Gentiles who revered them. He found the Gospels to be thoroughly Jewish and conceptually similar to Chasidic Judaism. He wondered how Gentile Christians could hope to comprehend Yeshua (Jesus) and His words without the benefit of a classical Jewish education or experience with the esoteric works of the Chasidim.

Taken from Jorge Quinonez:
“Paul Philip Levertoff: Pioneering Hebrew-Christian Scholar and Leader”
Mishkan 37 (2002): 21-34
as quoted from Love and the Messianic Age

Paul Philip Levertoff, born as Feivel Levertoff first encountered a page from the Gospels as a nine-year old Chasidic Jewish boy in the late 19th century. He found a scrap of paper in the snow one day written in Hebrew and assumed it was from a Jewish holy book. He took it home to his father to see what should be done, but when the man realized what was written on the paper, he threw it in the stove to burn. But while that scrap of paper was reduced to ashes, a different kind of fire was kindled in Feivel Levertoff that day and that fire never left him for the remainder of his life.

Levertoff couldn’t believe that anyone not schooled in the Zohar, the Tanya, or other mystic and Chasidic Jewish wisdom could ever understand the words such as are written in John’s Gospel. As much as anything, Levertoff’s experience lets me anticipate that someone with an essential faith in Jesus can hope to allow that faith, understanding, and worship to grow and expand when nurtured with some of the same fertile Jewish prayers and readings (see my review of Levertoff’s Love and the Messianic Age for more).

Returning to Heschel (page 31):

There are three starting points of contemplation about God; three trails that lead to Him. The first is the way of sensing the presence of God in the world in things; the second is the way of sensing His presence in the Bible; the third is the way of sensing His presence in sacred deeds.

What Heschel is describing as three starting points are what he later defines as worship, learning, and action. In my reading and subsequent review of Gershom Scholem’s Major Trends in Jewish Mysticism, I noticed that it was not recommended for each to person take the same path to God. It seems that not everyone is cut out for the “mystic approach”. Rather, some people are best suited to approaching God through deed, others mainly through study, and still others, primarily through prayer and worship. How interesting that Heschel should offer the same three options, mapped to different scriptures:

  • Worship: “Lift up your eyes on high and see, Who created these? –Isaiah 40;26
  • Learning: “I am the Lord thy God.” –Exodus 20:2
  • Action: “We shall do and we shall hear.” –Exodus 24:7

The human race is a people seeking God. Many don’t understand that His face is the one they long to see and if you ask them about it, they’ll deny it vehemently. And yet, mankind thirsts for justice, cries out for mercy, begs for forgiveness, and pleads for their wounds and sicknesses to be healed. Who are they crying out to if not God?

How much more can this be said of those of us who understand that we are seeking the face of God and yet, there seems to be more than one road to His Throne (not contradicting John 14:6). Even in narrowing these methods to worship, study, and actions, there are still so many choices to consider. I continue to make my choice in one particular direction. Hopefully, Rabbi Heschel wouldn’t have minded.