Tag Archives: God

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Friends

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On today’s daf we find a discussion of the halachos of taking interest. Some people have a misguided conviction that all non-Jews are bad. This belief is not only very damaging for our relations with non-Jews wherever Jews live, it is also false. The Sefer Chasidim discusses davening for a non-Jew who is a good person.

One non-Jew was a very kind person, always helping his friends both Jewish and non-Jewish. He helped out one particular Jew in many ways, proving his friendship and earning his undying gratitude. When the non-Jew ran into financial troubles and asked his Jewish friend for a very large loan, the prospective lender was in a bit of a quandary. Although his friend had no way of knowing this, the lender’s finances were excellent; he could easily get along without charging interest. His greatest desire was to give his friend an interest-free loan. But he wondered if this was halachically permitted. In general it is forbidden to give an idolater a gift, including an interest-free loan — especially the astronomical sum the non-Jew required. But the Jew reasoned that this may be permitted in this case. After all, hadn’t his non-Jewish friend done so much to help him in the past? How could he be forbidden from responding in kind?

When this question reached Rav Shlomo Eiger, zt”l, he ruled that the lender was permitted to give his non-Jewish friend an interest-free loan. “Not only are you permitted to loan this non- Jew money interest free; if he did many kindnesses for you, you are obligated to give him a loan without charging interest. This is clear in the Radak in Tehillim 15:4, and is halachah l’maaseh!”

Daf Yomi Digest
Stories Off the Daf
“Two Friends”
Bechoros 16

I can only imagine that everytime I post a fairly large quote from Daf Yomi Digest or a similar source, that most Christians reading my blog tend to tune out (and probably a few Jewish people as well). It’s not easy to comprehend what the Rabbis are saying in these lessons and even when understood, the relevance may seem mysterious. Would it be that big a deal for a Jewish person to offer an interest-free loan to his non-Jewish friend without consulting his Rav? What tends to escape most of us is the need to be absolutely sure (if you are an observant Jew) that you are following the commandments in the proper manner. Certainly, this Jewish fellow wanted to do a kindness for his non-Jewish friend, but the path of Torah isn’t always easy to negotiate without correct halachic guidance and the desire is always to perform every action, including actions of charity and righteousness, in the manner that God has laid out for the Jewish people.

This is a detail that often escapes even those Gentiles who are Christians and believe they are to follow the commandments in the same way as the Jews.

After seeing some recent references of how some Jewish people view non-Jews as somehow “lesser” or lacking the ability to truly perceive God, reading this “story off the daf” was very refreshing. It also presented me with a minor mystery.

The PDFs I receive daily from the Chicago Center for Torah and Chesed (the source of my Daf Yomi lessons) provide footnote numbers but not the footnotes themselves. Their website isn’t particularly illuminating and I can only assume that the source from which they generate their PDFs has more information than survives the PDF creation process. For instance, when Rav Shlomo Eiger, zt”l cites “the Radak in Tehillim (Psalm) 15:4, and is halachah l’maaseh,” there is obviously more information available that interprets the Rav’s intent. How does Psalm 15:4 make it clear that the Jewish person in this story must give his Gentile friend the loan interest free?

A base person is despised in his eyes, and he honors the God-fearing; he swears to [his own] hurt and does not retract. –Psalm 15:4 (source: Chabad.org)

In whose eyes a reprobate is despised,
But who honors those who fear the LORD;
He swears to his own hurt and does not change –Psalm 15:4 (NASB)

It would help to read Psalm 15:1:

A song of David; O Lord, who will sojourn in Your tent, who will dwell upon Your holy mount?

Inner lightSo the person who is worthy to dwell in the Lord’s tent is the sort of person who “despises the base person” but “honors those who fear God”. Putting this back in the context of our commentary on the Daf, it seems as if the Rav is saying that the Jew (who is worthy of sojourning in God’s tent) must honor his non-Jewish friend, who obviously is God-fearing, in this case, by providing an interest-free loan.

I still needed the Radak’s commentary on Tehillim 15:4 but these sorts of references aren’t always easy to come by on the web. I did manage to find the following at DailyTehillim.com (print version only, though):

David here outlines the virtues that render a person worthy of dwelling in Hashem’s “tent” and residing in His “sacred mountain.” According to the Radak, David refers here to the resting place of the soul in the afterlife; it is thus here where we are told how a person earns his eternal share in the world to come. The Radak draws proof to this reading from the chapter’s final clause, where David exclaims, “he who does these shall not falter, forever.” The term “forever” implies that David refers here to eternal peace, which would suggest that he speaks of the soul’s reward in the afterlife.

In listing these virtues, David focuses first on proper interpersonal conduct: honesty and integrity (verse 2), and refraining from crimes such as gossip, causing others harm, and nepotistic protection of unworthy relatives (verse 3). In verse 4, he imposes an important qualification on the virtues of loving kindness and concern for others: “Nivzeh Be’einav Nim’as,” which Rashi translates to mean, “The shameful one is despicable in his eyes.” Although this prototype acts with love and sensitivity, he is at the same time prepared to confront evil and its advocates, rather than extend to them the same kindness and compassion he shows generally. He respects those who deserve respect, while condemning behavior that warrants condemnation.

The Ibn Ezra and Radak explain this verse differently, as meaning that the person sees himself as “shameful” and “despicable.” Despite his many fine qualities, he recognizes how much more he has to grow and accomplish in order to achieve perfection. Rather than falling into the trap of stifling complacency, he constantly strives to improve and to accomplish more.

The message conveyed by this Psalm is thus a dual one. On the one hand, David promises eternal life to everyone who lives in accordance with the basic values of honesty and Godliness; the world to come is not reserved for only the great Tzadikim who have reached the highest levels of spiritual devotion. At the same time, however, to earn eternal life one must spend his life in the pursuit of perfection, working each day to grow and become better than he is. This Psalm does not demand that everybody be perfect, but it does not demand that everybody work towards and strive for spiritual perfection.

This interpretation probably isn’t the one referenced in the Daf commentary, but it does give us more insight into the Psalm and it speaks to the character of both the Jew and his non-Jewish friend. My take on this is that a person who truly seeks to be worthy of God and to obey His desires, must honor others, regardless of who they are, who do the same. If you want to be a holy and honorable person, you must honor those who are holy and honorable. This crosses the Jewish/Gentile and hopefully the Jewish/Christian barrier (remember there are additional reasons why a Jew may object to a Christian Gentile as opposed to a more “generic” non-Jew) in “mixed” relationships but I think it could be justified based on our source story and especially on the line, “One non-Jew was a very kind person, always helping his friends both Jewish and non-Jewish.” Showing compassion and favor is not performing righteousness unless these acts are applied to everyone. Only helping those like you isn’t helping for the sake of God, at all.

For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? –Matthew 5:46-47 (NASB)

According to the Daf commentary, not all Gentiles “do the same”. Some Gentiles do better and live up to what Jesus was teaching. Marrying the “daf story” with the teachings of the Master, we understand what he meant when he said “salvation is from the Jews” (John 4:22). Where do we non-Jews get the idea to do kindness, charity, and righteousness? From our own souls? Perhaps, if we are listening to the voice of God as He whispers to us, but where is that voice expressed in its clearest form? The Bible. Where do we get the Bible? The Jews. Even the New Testament (or the vast, vast majority of it) was written by the Jewish disciples.

We see that despite some rather negative viewpoints about Gentiles that exist in modern Jewish commentary, a Jew is not limited to showing goodness just to his fellow Jew, and that Rabbinic judgment supports and even demands a good and kind Gentile be treated with the same compassion that he has treated others. Jesus takes it a step further and tells us to love our enemies (in this, he isn’t talking enemies in war but those who are in our own community but who are unlike us) and he re-enforces the message that it is not just those people who are like us who we must feed and clothe and visit when ill. It’s anyone.

If you are a Christian, you cannot ignore this. If you are a Christian who has been taught by your Pastor and your church to disdain and revile Jews because we (Christians) have replaced them and that they (Jews) are following a “dead” religion (how can something be dead that teaches so many lessons of life?), then you may want to revisit the Bible and revisit God in prayer. Something obviously has gone wrong with your faith and as a disciples, you are not following the lessons of your Master.

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Rebuilding

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Today’s daf discusses the halachos of a firstborn animal.

Although secular and Torah law sometimes share similar rulings, many times they are at odds. And when it comes to the overtly metaphysical aspects of Torah, non-Jews are understandably clueless. The Chazon Ish, zt”l, once said that the simple understanding of a person not immersed in Torah is often the very opposite of the halachah. For example, if one’s animal caused damage to someone else’s property, a person unfamiliar with Torah jurisprudence would say that the owner is not responsible. After all, why should the owner pay for damage caused by his animal unless it was through his own gross negligence?

In one predominantly non-Jewish community, the local magistrates did not fine the Jewish owner of an animal that had caused damage to his non-Jewish neighbor’s property a cent. They did decide, however, that the neighbor who had suffered the damage could seize the animal in lieu of payment. And this is precisely what the offended neighbor did. Unfortunately, the animal was a bechor.

When the Jew approached his neighbor and broached the issue, the non-Jew refused to sell the animal back to him for the market value. “I have witnesses that the damage caused to my property by your animal was more than he is worth. Now, although the law does not obligate you to pay me for the damage it is perfectly within my rights to seize the creature. If you want it back we can talk about it, but I warn you that it is going to cost you…”

The forlorn owner—who was a kohen— wondered what he should do. Was he obligated to pay more than the value of the animal to the non-Jew? After all, it was not his fault the non-Jew had seized his animal.

When this question reached the Maharam of Rottenberg, zt”l, he ruled that the owner was not obligated to pay more than the animal’s value. “This seems clear from the Talmudic principle regarding redeeming tefillin and the like from a non-Jew. Such religious objects should not be redeemed for more than their value, as we find in Gittin 45. Just as paying more than their value will encourage non-Jews to steal tefillin and the like, paying more for a bechor is also likely to be used to our disadvantage by non-Jews.”

Daf Yomi Digest
Stories Off the Daf
“Reclaiming the Bechor”
Bechoros 15

I know the above quoted story is probably difficult for most of us to understand. For the vast majority of Christians and Jews, we wouldn’t necessarily see much, if any dissonance between our religious responsibilities and obeying the secular civil and criminal law of our local communities. There are however, some religious groups that do attend to a specific set of religious codes and sometimes collide head on with the secular law enforcement and court systems. I periodically see examples of this in news items involving the Chabad community in Brooklyn and very occasionally I’ve seen indications of a dissonance between how Mormons see their responsibility to secular law as different than the larger population (it can be very subtle).

This isn’t a new problem.

Later they sent some of the Pharisees and Herodians to Jesus to catch him in his words. They came to him and said, “Teacher, we know that you are a man of integrity. You aren’t swayed by others, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay the imperial tax to Caesar or not? Should we pay or shouldn’t we?”

But Jesus knew their hypocrisy. “Why are you trying to trap me?” he asked. “Bring me a denarius and let me look at it.” They brought the coin, and he asked them, “Whose image is this? And whose inscription?”

“Caesar’s,” they replied.

Then Jesus said to them, “Give back to Caesar what is Caesar’s and to God what is God’s.”

And they were amazed at him. –Mark 12:13-17

While the “render unto Caesar” example doesn’t include every possible religious/legal conflict, it does act as a general guide that our faith doesn’t absolve us of behaving like good citizens in the places where we live and obeying the laws of the local, regional, and national authorities. That begs the question, whose law is greater, man’s or God’s? Obviously God’s, but I don’t see a particularly strong directive in the Bible that allows people of faith to blow off police officers and legal court orders because God trumps their authority. We know that even secular authority is established by God and Paul tells us in 1 Timothy 2:1-4 to actually pray for our leaders that “we may live peaceful and quiet lives in all godliness.”

All of this is an extension of what I’ve been talking about in one way or another for the past week or so; the relationship between two unlike groups such as Christians and Jews. In terms of culture, getting along isn’t too much of a chore but when we add in our various religious requirements, we can sometimes encounter problems with each other as well as with the society around us. It’s not that we want the problems, but we know that our competing interests can get in the way of each other. Add to that centuries of conflict and mistrust that result in the prejudiced thoughts or ideas we have about who Christians are or who Jews are and how they’ve treated us in the past. It’s amazing to think sometimes that we even worship the same God.

But who, or what, is really responsible for the rift that separates the creatures of God?

When we can’t get along with someone, we like to blame it on that person’s faults: stupidity, incompetence, outrageous actions, aggression or some other evil.

The real reason is none of these. It is that the world is broken, and we are the shattered fragments.

And all that stops us from coming back together is that we each imagine ourselves to be whole.

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

We can sometimes blame the other guy or even blame supernatural forces for how fractured our relationships seem, but in fact, our relationships are broken because the world is broken. It’s as if a man who was intended to be an Olympic-class runner has his knees broken and is forced to limp along for the vast majority of his life when he should be racing around the track. That’s the world we live in. If it bothers you that Christians and Jews can’t get along (or that Christians can’t get along with other Christians and Jews can’t get along with other Jews), it should bother you. We weren’t made for these sorts of struggles. That’s why, instead of focusing on what keeps us apart, we need to contribute just a little bit each day, to putting the world and ourselves back together again. We aren’t whole, but we can strive to be.

What one thing can you do today to make your broken world just one little tiny bit better?

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Emergence

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You cannot reach deeper within another than you reach in your own self.

If you love yourself for your achievements, your current assets, the way you do things and handle the world — and despise yourself for failure in the same — it follows that your relationship with another will also be transient and superficial.

To achieve deep and lasting love of another person, you need to first experience the depth within yourself — an inner core that doesn’t change with time or events. If it is the true essence, it is an essence shared by the other person as well, and deep love becomes unavoidable.

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

That may explain a few things about what was taught by Jesus and Paul. For instance:

And He said to him, “ ‘you shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets.” –Matthew 22:37-40 (NASB)

Jesus is quoting Leviticus 19:18 when he says that loving your neighbor as yourself is one of the two greatest commandments. Paul says something similar.

Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, because we are members of His body. –Ephesians 5:22-33 (NASB)

Instead of loving yourself, Paul suggests that husbands are to love their wives as they love “their own bodies.” Sounds kind of narcissistic to me. I think most religious people can understand loving God as the ultimate expression of our existence and both religious and secular people can support a husband loving his wife with a great and giving love, but what does this have to do with loving yourself?

As Rabbi Freeman points out, quite a lot, actually.

Strange as it may seem, being a masochistic, co-dependent, doormat kind of giver doesn’t really express love. Love isn’t having to completely devalue yourself in order to show value to another. If love is a mutual transaction between two people, no matter how much you love the other, if you loathe and despise yourself, the other will never be able to love you. How can you love someone who completely treats himself with complete contempt? You might feel compassion or pity for such a damaged person, but a mature and abiding love?

From God’s point of view, the transaction can never be equal since He loves us with a love that no human being can ever achieve. The closest we come to understanding it is the parallel between the Akedah where Abraham so loved God that he was willing to give up his only begotten son for God’s sake (Genesis 22:1-24), and how God sacrificed His most precious Son for us.

For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. –John 3:16

Love doesn’t mean the absence of sacrifice for our own sake but the capacity to sacrifice out of a deep understanding of what love is, including loving the best in ourselves. We were made in His image (Genesis 1:27) and so the best in us is a gift from God.

Therefore you are to be perfect, as your heavenly Father is perfect. –Matthew 5:48 (NASB)

In this, as in so many other things, Jesus became our perfect example of how to be loved and how to love.

“This is My commandment, that you love one another, just as I have loved you. Greater love has no one than this, that one lay down his life for his friends. You are My friends if you do what I command you. No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you. This I command you, that you love one another. –John 15:12-17

Rabbi Freeman talks about loving with an unconditional love and only by loving yourself in that manner do you become capable of loving others and loving God in the same way. That’s quite a task. Very few of us love with absolutely no strings attached. Probably the closest most people come to unconditional love is the love a parent has for a child. An infant isn’t capable of returning love at the same level as a parent, particularly a mother’s love which knows no limits, and if we only love a newborn for the love a newborn can give back, we will be disappointed, and our parental love will be a sham.

Small plantBut how do we learn to love ourselves and thus others with that amazing “deep and lasting love?” I can’t pretend to give you the answer in absolute terms or say that I have achieved this kind of love with any sort of mastery. I can point to the starting place on such a journey and say that God has showed us that love. In the here and now world, Jesus expressed that love while dying on the cross. If God’s Spirit has any sort of effect in our lives, it is to give us the ability to exceed our human limitations and to exemplify the good inclination within us, shunning the temptation to misuse such a love to serve only our self-contained interests.

1 Corinthians 13 is the so-called “love chapter” and is often recited as part of the vows during wedding ceremonies. However, read within its larger context, Paul is not writing about the love between a man and a woman but love we express toward others that comes from God. Such a love is even greater than faith and perhaps this is because true faith in God emerges from the womb of love. True love of others emerges from God as a flowering plant emerges from fertile soil. It is when we learn to love in this perfect way that our love becomes holy.

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Injustice and the Promises

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Three years ago, Baby Moshe, one of the unforgettable faces of the Mumbai attacks, escaped the carnage clinging to his nanny not knowing that his parents- Rabbi Gavriel Holtzberg and his pregnant wife Rivika – were killed. Now a four-year-old, Moshe knows they had fallen victim to terrorists. Orphaned by the terrorists, Moshe is now a carefree child, though he remembers his parents whenever he sees their photographs, saying good morning or goodnight to ‘eema’ (mother) and ‘abba’ (father) each day.

from the news story “Moshe still says goodnight to parents”
The Times of India

As Jacob flees from the promised land, he stops at Bethel where God gives him the dream of the ladder and confirms the covenant promises to him. Though the oracle at Bethel is essentially a repetition of the covenant promises bestowed upon Abraham and Isaac, there is an important variation on the wording in 28:14. The seed of Jacob will not only multiply to be as numerous and uncountable as the dust of the earth, it will also “spread abroad to the west, and to the east, and to the north, and to the south.” Not only will his seed inherit the land of Canaan, they will also be spread in every direction. This dispersion alludes again to the theme of exile. As Jacob descends into exile, he is warned that his seed will be spread in every direction as the result of such exile.

from “The Dispersion and Return”
Commentary on Torah Portion Vayetze
FFOZ.org

I don’t know what to write about but I do know that I’m angry. Three years ago this month, little Moshe Holtzberg lost his parents in the most horrible way possible. Now four years old, it’s doubtful he fully comprehends what has happened to him or why. But I know what has happened and I’m furious about it. As much as I’m supposed to forgive others for their “transgressions”, remembering the details of the attack that took Moshe’s parents away does not bring thoughts and feelings of forgiveness to me. I’m not alone.

Have you forgiven the terrorists? “No, of course not,” replies Moshe’s grandmother Yudith. His nanny says, “It makes me angry because they could have escaped but they did not do it and I could have done something, which in my cowardness I did not do.”

I have a grandson who’s not quite three years old. If my son and his wife had been killed by monsters and I was raising my grandson under those conditions, I would probably feel just like Moshe’s grandmother. I know that doesn’t say anything good about me, but I cannot get past this kind of murderous injustice.

Welcome to the history of the Jewish people.

I hope you all remember these events from CNN three years ago. I hope you were all shocked and appalled, just as I was, and angry that innocent blood could be shed in such a ghastly manner. Moshe’s parents weren’t just killed, they were tortured and mutilated by their attackers. Now with all that in mind, apply those same images to what has been happening to the Jewish people throughout history, not just the past 2,000 years of inquisitions, persecutions, and pogroms, but during every trial and exile that has befallen the Jewish people since the days of Jacob.

Although the Jewish people have a modern state of Israel, in many ways, they are still in exile. The very legitimacy of Israel is constantly being brought into question by nations from around the world including the U.S. and there is a continual struggle over what is “Israel” and what (if anything) is “Palestine”.

Faith and composure are very difficult for me when considering such manners (I’m making an understatement). And yet there are promises.

Remember, I am with you: I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you.” –Genesis 28:15 (JPS Tanakh)

It is true that the plain meaning of the text suggests that God is speaking just to Jacob’s sojourn in Haran but, as the FFOZ commentary states, we can also apply this scripture both as prophesy and promise, that God will be with Jacob and his children in whatever exile they might find themselves and will remain with them until they return to their Land, to Israel.

This is not the only such promise to the Jewish people from God.

Do not be afraid, for I am with you;
I will bring your children from the east
and gather you from the west.
I will say to the north, ‘Give them up!’
and to the south, ‘Do not hold them back.’
Bring my sons from afar
and my daughters from the ends of the earth—
everyone who is called by my name,
whom I created for my glory,
whom I formed and made.” –Isaiah 43:5-7

And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other. –Matthew 24:31 (ESV)

The quote from the Book of Matthew is probably interpreted by Christianity as applying exclusively to the church, but put back into the larger panorama of the entire Bible and refactored into its original context (Matthew was writing to a primarily Jewish audience), we can see it has more specific implications.

I periodically rant on the topic of Christian supersessionism and how it has been used as a platform to justify crimes by the church against the Jewish people. I hope that recalling God’s promises to the Jews will serve as a reminder that they have been and always will be God’s chosen people. That God was gracious enough to give “his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16), does not mean that we Christian Gentiles have “bumped” the Jews from their seats on the flight, so to speak, in order to make room for us (read Romans 11:17-20 again if you don’t believe me).

In our nice, peaceful, reasonably safe American homes, we like to think that the persecution and murder of Jews are a thing of the past and that an ugly chapter in the history of the church has now been closed, but if you are tempted to be comforted by those thoughts, remember four-year old Moshe Holtzberg as he kisses the photos of his parents every morning and night. True, this isn’t a crime that can be laid at the feet of the church, but it’s a delusion to believe that men and women of the past who also called themselves “Christian” didn’t perform the same, horrible terrorist acts and worse. How many Jewish children have we orphaned in the name of Christ?

George Santayana made the often misquoted comment, “Those who cannot remember the past are condemned to repeat it.” I could change that slightly to say, “Those who are not outraged by the atrocities of the past will continue to commit them in the present.” That includes committing atrocities by apathy, lack of concern, and the unwillingness to act.

We should mourn the loss of Rabbi Gavriel Holtzberg and his wife Rivika along with Moshe and his grandparents. It’s tragic that Christianity doesn’t understand the significance of yahrzeit for we should all kindle of the yahrzeit candle for Gavriel and Rivika Holtzberg in solemn memory. By inference, we can also mourn all the Jewish victims of terrorism who came before them, particularly those who were murdered by the church, for in remembering and grieving, we can assure the Jewish people and ourselves that we will never participate in such a nightmare again. We cry out against the injustice of the Nazi Holocaust and the murder of six million but we must never forget that countless Jews have their blood spilled across the pages of thousands of years of history.

Jews believe that tikkun olam, acts of repairing the world, will hasten the coming of the Messiah. However, even in Jewish tradition it is understood that anyone, Jew or Gentile, can perform tikkun olam. Gandhi was once supposed to have said, “Be the change you want to see in the world.” If the fact that Moshe Holtzberg will never again see his parents this side of Heaven makes you sad and angry, you can stand up and do something about it. You can make sure that through action or inaction, you are never a part of such an injustice. You don’t have to change the whole world. You only have to change yourself. Remember God’s promises to the Jewish people and to all people. If you are devoted to the God of Israel, perform one act of justice and mercy today. Perform another one tomorrow. Let your voice be heard. Light a candle in remembrance. Never let the light of mercy go dark in your heart.

The bridegroom is coming. The Prince is returning to his throne. Be ready every day and every night. Tremble at the thought that he will come and you will not be prepared.

Tremble, and sin not; reflect in your hearts while on your beds and be utterly silent. –Psalm 4:5

He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus! –Revelation 22:20 (ESV)

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Where Will We Find the Root of David?

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lion-of-judahThere is another familiar case in which adjectives may cause more confusion than clarification: the misleading labels of “Orthodox”, “Conservative”, “Reform”, “Reconstructionist”, “Unaffiliated”, “Ashkenazic”, “Sephardic”, etc. It’s important to ask whether or not these words have anything to do with who we are in our kishkas (insides)! If we were able to perform a Litmus Test on our souls – or perhaps a “Litmus Configuration” on our souls, for “Midnight Run” fans who are more familiar with the Grodin/DeNiro technique for counterfeit money inspection – would we actually expect to find any trace of these labels? Do we really think that just as there are various blood types, a litmus test would reveal various “soul types”, such as AJ (Ashkenazic Jew), OJ (Orthodox Jew), UJ (Unaffiliated Jew), etc.? Do these labels somehow exist as “spiritual-chemical” elements on some kind of “Spiriodic Table”?

It’s crucial to keep in mind that the essential soul of a Jew has no such adjectives! A Jew is a Jew is a Jew. And the more we learn to focus on our shared essence, the more we can appreciate the splendor of our true unity! May G-d grant us the wisdom to continually discern the differences between external adjectives and essential nouns!

-Jon Erlbaum
“Birthright Battles & Material Worlds”
Insights from Torah Portion Toldos
Torah.org

It’s unfair to characterize a uniform Jewish view on just about any topic. As soon as you start talking about different periods [in history], it’s almost impossible to answer any question unless you specify what Jews, where and when. Essentially, uniformity of Jewish thought is impossible to find.

-Alan Cooper
Provost of the Jewish Theological Seminary in New York
as quoted by jweekly.com

Seems confusing, doesn’t it? We have Erlbaum saying that regardless of the various differences between Jews, in fact, a “Jew is a Jew is a Jew.” We also have Cooper saying that it’s “unfair to characterize a uniform Jewish view on just about any topic.” Which view of Jewish people is correct? Probably both. Is this a problem?

Nope. Well, maybe.

A large part of this blog is devoted to trying to gather some sort of understanding about the Jewish classic religious texts and, in my case, attempting to apply that knowledge and insight to the faith of one, lone Christian. Me. If anyone else finds something of value here, then I am honored to have recorded it. But given Erlbaum and Cooper, it seems as if my search for knowledge will not be an easy one. There is not one “Judaism” that exists immutable and unchangeable across time from Moses and Sinai to the twenty-first century that we can point to and say, “that’s what it means to be Jewish” or “that’s the sum of the Torah.” If that’s the case, then what am I looking for?

Hillel told a would-be convert this:

“A gentile once came to convert to Judaism, on the condition that he could learn the whole Torah while standing on one foot. He approached Shammai, who rejected him, so he went to Hillel, who taught him: “’That which you dislike don’t do to your fellow: That’s the basis of Torah. The rest is commentary; go learn!” –Shabbos 31

A generation later, quoting Deuteronomy 6:5 and Leviticus 19:18, Jesus said something similar:

“Teacher, which is the greatest commandment in the Law?”

Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.” –Matthew 22:36-40

This past week on my blog, I’ve been drawing a sharp contrast between religion and faith as well as between Judaism and Christianity. It seems as if these two poles at each end of the religious spectrum keep getting in each other’s way. It’s easy to see why most Jews don’t want to even touch the New Testament and why most Christians are relieved when their Pastors tell them that the Law is dead. It’s much less confusing to believe that one religion has nothing to do with the other and that Jews and Christians can remain self-contained within their own “silos” and not wonder or worry about what’s going on elsewhere.

Of course, to do this, Jews must come to the final conclusion that Jesus could never have been the person he claimed to be and that even if he was a good Jewish teacher, Paul twisted those teachings into a very Torah-bereft religion for the Gentiles. Christians, for their part, must believe that Jesus, born of a Jewish mother and of the line of David, did a very “unJewish” thing. They must believe that he lived a life in complete contradiction to everyone around him, somehow managing to gain a large following of Jewish disciples by preaching the Gospel of freedom from the Law and nailing the Torah to the cross. That last part is especially hard to believe. It would be like Joel Osteen visiting the biggest Orthodox synagogue in Houston, Texas during a Shabbat service and expecting to gain a large following of the Jews by taking their Torah scroll and lighting it on fire.

the-teacherYou can only believe all of that if you choose to remain in your silos, both in community and in mind, and refuse to consider the alternative. You also will be unable to explain men like Rabbi Isaac Lichtenstein, Chief Rabbi in the Northern District of Hungry, Rabbi Daniel Zion, Chief Rabbi of Bulgaria, Rabbi Israel Zolli, Chief Rabbi of Rome, and scores of other Jewish people (see Rabbi Joshua Brumbach’s Yinon blog for more information) who amazingly found the Jewish Messiah in the person of Jesus Christ, the man, prophet, and Messiah who neither denied the Torah nor abandoned his people, the Jews. They found that there is no inconsistency between being Jewish and discovering their Moshiach in the pages of the New Testament.

But these people are exceedingly rare among both Jews and Christians. 2,000 years of heinous persecution of the Jewish people by Christians explains why the vast majority of Jews are extremely hesitant (to put it mildly) to consider the validity of Christianity, but what makes Christians so adamant about rejecting the Judaism of Jesus?

To be perfectly blunt: I must say the Christians have robbed the Jews! And perhaps what is worse is that this thievery has been encouraged by theologians, pastors, and even Sunday School teachers, where small children are taught to sing the song, “Every promise in the book is mine, every chapter, every verse, every line.”

Every promise in Scripture in some way benefits Christians, but it is not all promised to Christians. Sometimes the thievery has been inadvertent and unintentional. It’s like thinking that the raincoat hanging in the office closet is yours for wearing home because of unexpected showers. Hopefully, you will discover the raincoat belongs to a fellow worker and you will restore it. It is not as if Christians do not have the greatest promise of God, which is 1 John 2:25: “And this is the promise that He hath promised us, even eternal life.”

-Moishe Rosen
as quoted from the Foreword of Pastor Barry E. Horner’s book
Future Israel: Why Christian Anti-Judaism Must Be Challenged

This isn’t happening in just the traditional church setting, either.

One of the consequences is that many Jews are starting to feel like the “other” in what we thought was a Jewish movement. IMO, limitations on Gentile involvement – some of which are legitimate, in my view – arise in large part from a sense of that a majority of our movement no longer feels that it is essential or even important for us to remain demographically Jewish. This isn’t just a feeling on my part: it comes from numerous conversations with Gentiles and Jews in our movement. I routinely ask, “Do you think we need a majority of Jews in the movement to legitimately call ourselves ‘Jewish’?” Apart from obnoxious Jews like myself (and a smaller number of Gentiles), the answer is almost universally “no.” The discomfort increases when the percentage is lowered: 40%? 25%? 10% – “Ten percent – a tithe. That sounds right!” How about less 5%?” It turns out that it’s very difficult for these otherwise reasonable folks to assign any bottom limit to the percentage of Jews necessary to call our movement, or a congregation, Jewish.

-Rabbi Carl Kinbar
Messianic Jewish Rabbinical Council
as quoted in the comments section of
Morning Meditations

Sometimes I say to myself as a kind of joke that, “if God hadn’t replaced the Jews with the Christians, then the Christians would have done it themselves.” It’s a personal “joke”, though a very sad one, because that’s exactly what Christianity did: decide to replace the Jews in the covenant promises of God, all of them, with Christians. Small wonder that Jews don’t want to anything to do with Christianity and that attempting to convert a Jew to become a Christian is considered deeply insulting by Jews. Christians believe that in order for a Jew to come to faith in the “Jewish” (I put the word in quotes because from the church’s point of view, the “Jewishness” of Jesus was undone on the cross) Messiah, he or she must completely deconstruct their own Jewish identity and remake themselves as a Christian goy. Yeah, like Jesus, Peter, and Paul did that to themselves, right?

Supersessionism isn’t just an artifact of the past but a lived reality of the present. Many churches still comfortably believe that Judaism is a “dead religion”, that Jesus did away with the law, that God changed His infinite mind about choosing Israel, played a game of bait and switch with the Israelites, ripped the covenant promises to Abraham, Isaac, and Jacob away from the Jews, and devoted His love, compassion, and mercy exclusively to Christianity.

Ironically, as Rabbi Kinbar points out, a form of supersessionism also seems to have invaded the one religious movement that exists to allow a Jew to live and worship as a Jew and yet be a disciple of Yeshua (Jesus) as Messiah and Savior. It’s like Gentile Christians just can’t stand the idea that “salvation is from the Jews” (John 4:22). We know from examples we read about in Acts 10 and Acts 15 that the Jewish disciples were responsible for carrying the Word of salvation to the Gentiles and administering how it was to be interpreted, but at the point where Gentiles began to outnumber Jews in the “Nazerene” faith, we also began to rewrite the rules and scriptural interpretations. We stacked the deck in our favor and loaded the dice so the Jews didn’t even have a chance. We invented a system whereby the Jews lost all control and involvement in their own Messiah and we would only let them back in if they agreed to stop being Jewish and to turn into us.

Fat chance. Why should they?

Tree of LifeWe’ve gotten it all backward. We’ve put the cart before the horse. We’ve elevated ourselves to place God never intended us to be. Romans 11:17-20 is Paul’s cautionary tale to the Gentiles about becoming arrogant with being grafted in at the expense of the natural branches. The Tanakh is replete with examples of God restoring those branches and when He does, what will become of us and our so-called “replacement” of the Jews? How will the grafted in answer for the insult to the natural branch of the vine?

More than anything, as frustrating and aggravating as it can be sometimes to struggle with the Jewish perspective on Torah and Talmud, we must look to ancient and modern Judaism if we ever expect to understand our Savior and our faith. We Gentile Christians embrace our comforting supersessionist “teddy bears” at great peril. I know Christianity is afraid of Christ’s Jewishness because we’re afraid of having to play “second fiddle” to the Jewish people and we hate the idea that not all of the promises belong to us. We hate the idea that our easy-going lives of faith and grace, with virtually no behavioral expectations of us by God, are somehow in contrast to the rich and beautiful morning prayers of Judaism, the holiness of the Shema, the Psalms of the Priests in the Temple, the night blessings at bedtime. It all seems so alien, so…Jewish.

But so is Jesus. Not “was”; “is”:

Then one of the elders said to me, “Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.” –Revelation 5:5

“The Lion of the Tribe of Judah” and “the Root of David”. Verse 13 of the same chapter of Revelation says “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” Why do Gentile Christians have such a difficult time giving honor and glory to the Jewish “the Root of David”, or have I already answered that question?

Almost a month ago, I wrote another small article called In Search of the Jewish Voice of Jesus. If you’re a Christian who wants to find out about the Jesus no one talks about in church, you can discover him in that blog post.

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Toldot: The Servant and the Coachman

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studying-talmudIt was a hot July day during the summer of 1866. The children of Rabbi Shmuel of Lubavitch, five-year-old Sholom DovBer and his brother Zalman Aharon, had just come home from cheder and were playing in the garden which adjoined their home.

In the garden stood a trellis overgrown with vines and greenery which offered protection from the heat of the sun. It was set up as a study, with a place for books etc., and Rabbi Shmuel would sit there on the hot summer days.

The children were debating the difference between a Jew and a non-Jew. Zalman Aharon, the elder by a year and four months, argued that the Jews are a “wise and understanding people”who could, and do, study lots of Torah, both its ‘revealed part’ and its mystical secrets, and pray with devotion and ‘d’vaikus’, attachment to G-d.

Said the young Sholom DovBer: But this is true only of those Jews who learn and pray. What of Jews who are unable to study and who do not pray with d’vaikus? What is their specialness over a non-Jew?

Zalman Aharon did not know what to reply.

The children’s sister, Devorah Leah, ran to tell their father of their argument. Rabbi Shmuel called them to the trellis, and sent the young Sholom DovBer to summon Ben-Zion, a servant in the Rebbe’s home.

Ben-Zion was a simple Jew who read Hebrew with many mispronunciations and barely understood the easy words of the prayers. Every day he would recite the entire book of Psalms, pray with the congregation, and make sure to be present in the synagogue when Ein Yaakov was studied.

When the servant arrived, the Rebbe asked him: “Ben-Zion, did you eat?”

Ben-Zion: “Yes”.

The Rebbe: “Did you eat well?”

Ben-Zion: “What’s well? Thank G-d, I was sated.”

The Rebbe: “And why do you eat?”

Ben-Zion: “So that I may live”

The Rebbe: “But why live?”

Ben-Zion: “To be a Jew and do what G-d wants.” The servant sighed.

The Rebbe: “You may go. Send me Ivan the coachman.”

Ivan was a gentile who had grown up among Jews from early childhood and spoke a perfect Yiddish.

When the coachman arrived, the Rebbe asked him: “Did you eat today?”

“Yes”.

“Did you eat well?”

“Yes”

“And why do you eat?”

“So that I may live”

“But why live?”

“To take a swig of vodka and have a bite to eat,” replied the coachman.

“You may go,” said the Rebbe.

-Rabbi Yanki Tauber
“The Difference”
Commentary on Torah Portion Toldot
Chabad.org

Not a very flattering comparison between Jews and Gentiles, is it? Of course, the coachman, though he had “grown up among Jews from early childhood” obviously had not spent any time considering how the teachings of the Jewish people could apply to him. More’s the pity. He didn’t consider the example of Abraham and his household and how Abraham taught his non-Hebrew servants of the One God.

We know from last week’s Torah Portion that Abraham sent his most trusted servant to find a bride for Isaac from the land of Abraham’s father. We know that this non-Hebrew servant had learned the lessons of Abraham’s God well, as evidenced by his impassioned prayer.

And he said, “O Lord, God of my master Abraham, grant me good fortune this day, and deal graciously with my master Abraham: Here I stand by the spring as the daughters of the townsmen come out to draw water; let the maiden to whom I say, ‘Please, lower your jar that I may drink,’ and who replies, ‘Drink, and I will also water your camels’-let her be the one whom You have decreed for Your servant Isaac. Thereby shall I know that You have dealt graciously with my master.” –Genesis 24:12-14

The result of the servant’s life of faith depended on Abraham teaching him, and all of the non-Hebrew household, of the God who created us all in His image. Rabbi Eli Touger also speaks to this point in his Torah commentary for Toldot.

Our Sages relate (Shabbos 89b) that in the Era of the Redemption, Jews will praise Yitzchak, telling him: “You are our Patriarch.” For in that era, the inward thrust of Yitzchak will permeate all existence. “The occupation of the entire world will be solely to know G-d. The Jews will be great sages and will know the hidden matters, attaining an understanding of their Creator to the [full] extent of mortal expression.”(Rambam, Mishneh Torah, Hilchos Melachim 12:5).

Although all Jews will then live in Eretz Yisrael, they will as their ancestor Yitzchak did influence mankind as a whole, motivating all to seek G-dly knowledge. “And it shall come to pass in the end of days that the mountain of G-d’s house will be established on the top of the mountains…. and all the nations shall flow unto it. Many people shall say: ‘Come let us ascend the mountain of G-d… and He will teach us of His ways.’ ” (Isaiah 2:2-3) May this take place in the immediate future.

So what happened to Ivan the coachman? Did the Rebbe fail to teach him the same lessons or to live out the same holy life as an example to Ivan as he did to Ben-Zion? Is Rabbi Tauber simply telling us that Jews “naturally” seek the things of God while Gentiles only seek the temporal pleasures of the world? I can’t speak to Rabbi Tauber’s intent, but let’s compare Ivan to Eliezer (assuming Eliezer is “the servant” in the tale of Rivkah). What is the difference between these two men? They both spent many years in the household of a man of God. Did the Rebbe fail where Abraham succeeded or did Eliezer see and hear something in Abraham and in what he taught that Ivan chose to ignore in the Rebbe’s household?

Regardless of opportunity, the path of faith is walked by the individual. We are not old-fashioned wind up toy soldiers that are primed, set on the floor, pointed in a direction, and then set off to march. We make choices. We cannot blame others if our faith is weak or even if it’s non-existent. Ivan chose to consider the purpose of life as taking a “swig of vodka and having a bite to eat” while Eliezer chose to drink deep from the wells of salvation (John 4:13-14).

The path has been set before us. All we need to do is choose to face it, set our foot upon it, and take the first step…or to turn away and follow another trail through the wilderness. Our choice. But like the Samaritan woman at the well, we have already been talking to the one we seek.

“Woman,” Jesus replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth.”

The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.”

Then Jesus declared, “I, the one speaking to you—I am he.” –John 4:21-26

Who are the sons of God? Israel is the obvious heir based on the promises of the Almighty to Abraham, Isaac, and Jacob, but then why were the Jewish people expected to teach the rest of the world about God? If we are not heirs, who are we and what do we matter except maybe as “slaves” or “dogs”? Paul offers us hope. Paul said that we can be grafted in (Romans 11) to “sonship” through faith such as what Abraham had (Romans 4). He also wrote something else encouraging.

So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise. –Galatians 3:26-28

The Jews are the sons of the Mosaic promise yet we Gentiles, through faith in the Messianic promises, will also be sitting with Abraham, Isaac, and Jacob at the feast in the Kingdom of Heaven (Matthew 8:11). God be willing and merciful to us all.