The Double-Standard of Abolishing Torah

UPDATE: This post has now been re-posted by permission on the First Fruits of Zion blog.

President Obama is definitely seen in religious terms: by some as a messiah-like figure, by others as the Antichrist. But imagine what would happen if, at the end of his term, Obama arose and declared, “Over the course of the past four years I have fulfilled the Constitution of the United States perfectly. Now that it is fulfilled, its authority over this nation has been put to an end in me. Today I tell you, the United States has only one law: that you love one another.”

First of all, this situation is absurd. For one, every good president fulfills the Constitution. That just means that they properly execute what it says and means. Doing a good job at that does not entitle a president to any special status, claim, or reward.

Second, the Constitution is not a problem waiting to be solved. The Constitution does not include a clause stipulating that if someone manages to keep it perfectly, then it no longer applies. One person being constitutionally faithful does not give other people the right to be un-constitutional.

Third, the Constitution is the foundation for the entire legal system of the United States. Without it, there is no basis for law or justice whatsoever. In fact, without the Constitution, there would be no such thing as a president, since it is the Constitution that provides the foundational definition of that office. The president’s authority is derived from the Constitution. If the president canceled the Constitution, he would be nullifying his own authority and office.

Furthermore, if the Constitution—and by extension, all of the legislation that is founded upon it—were to be canceled, then the nation itself would cease to exist. There would be no boundaries and no definitions, only chaos. There would no longer be such a thing as the United States of America.

Seeing these disastrous consequences, people naturally rise up to defend the Constitution whenever they perceive that it is in jeopardy—sometimes with nearly religious patriotism. This is good and right.

The Constitution of the Jewish Nation

To some Christians, the Torah served a limited purpose: to reveal the Messiah, his identity, mission, and our need for him. Once it has served that purpose, it is little more than a relic of the ancient past. I have even heard some Christians say that even by attempting to observe the Torah’s laws, one becomes an “enemy of the cross.” (Please note, my intention is not to mock or ridicule Christians or Christianity, but merely to confront and register disagreement with a point of view that is shared by some of them.)

But this view has the same problems as the hypothetical situation above. Sure, the Torah teaches us about the Messiah, just as the Constitution teaches us about the president. But anyone who legitimately claimed the office of Messiah would have to be rigorously observant of the Torah and uphold it. They would have to see to it that it is properly interpreted and enforced. That is a central part of the Messiah’s task, just as it is the task of all judges, rulers, and kings provided for in the Torah. Any officer who fulfills the Torah in this way is just doing their job. If they do not, they are considered wicked.

Likewise, the Torah does not include any provision that one may cancel it by keeping every law. There is no mechanism by which one person keeping the Torah perfectly alleviates everyone else from the responsibility of doing so. Sure, there is the concept of mutual responsibility for one another (arvus/arvut, ערבות), where the righteousness or wickedness of some individuals has an affect on others because of the unity of the people. But still, each individual is still responsible for his own observance. For example, Moses’ righteousness put him in a position to be able to attain mercy from God after the sin of the golden calf. However, even though Moses attained forgiveness for the people, that does not mean that those people have no responsibility to be obedient themselves.

But does this metaphor of a constitution apply to the Torah? Yes; in fact, I think this is one of the best comparisons available in modern times. And that is where much of the misunderstanding comes in. Many people view the Torah as serving a doctrinal or educational purpose, or as a source of inspiring quotations. Even some people who are Torah observant view it as merely a personal guidebook to life. But that is not the context in which it was given. The primary role that the legal component of the Torah played in ancient Israel was that of the foundation of government. The ancient Israelites were a civilized nation. They had judicial courts. They didn’t (as some folks imagine) execute some sort of savage vigilante justice system where people threw rocks at each other. They had a foundational legal document—the Torah—and they built upon that foundation, just as governments do today, through legislators and case precedent. This process continues even today.

Even in the land of Israel, the Torah was essential for maintaining and preserving the Jewish national identity. When the Jewish people were removed from the land, the Torah became even more essential in preserving Jewish national identity. Through God’s gift of the Torah, the Jewish people still managed to remain a distinct nation even outside of physical borders.

National Suicide

Today, “Jewish” is not a race or culture. It never was. It is a nationality. The genetic similarity, common language, and other cultural or ethnic features that sometimes manifest are simply byproducts of a people being bound together by a common national identity. This nation has a legal foundation, which is the Torah.

But if someone were to ask the Jewish people to give up the Torah, the Jewish nation (by which I mean the Jewish people globally, not the modern State of Israel) would lose all definition and become absorbed into the surrounding nations. There would be nowhere you could point and say, “those are Jewish people.” The cultural, genetic, and linguistic ties would dissipate through assimilation. When Christianity demands of Israel that they give up the Torah, they are asking them to give up their God-given national identity. That is asking for national suicide. Thus, in a way, rejection of Torah observance is doctrinally anti-Semitic, albeit indirectly and unintentionally.

It is hypocritical to demand that Israel’s constitution be abolished and replaced by a few ethical sentiments, while at the same time devoting oneself to the preservation of your secular nation’s legal framework. How can Christians keep and enforce the laws of secular governments, which are the mere products of human reasoning, while abolishing the legal system established by God? Which one is more enduring, righteous, profound, and true?

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Torah and Star Trek

I grew up watching Star Trek (TNG), and I always appreciated how they grappled with moral philosophical issues. Here is a neat post that compares different Star Trek shows with (a loose interpretation of) each of the Ten Commandments.

Excerpt:

God is definitely not a fan of idol worship, and the folks from the Enterprise take a very dim view of the practice, too–particularly when they’re the ones being idolized.

In “Star Trek: The Next Generation”’s “Who Watches the Watchers,” Captain Jean-Luc Picard is mistaken for a god by a culture just a step removed from the Stone Age. He tries to correct the matter by giving one of the inhabitants a grand tour of the ship, patiently explaining the technology behind it all as he goes.

The visiting inhabitant’s convinced, but the village leader? Not so much. So Picard goes down to the planet in person and nearly dies–just to prove his own mortality. It might’ve been easier had he just pointed to his cranium and hollered, “Don’t you think if I was a god I would’ve given myself hair?”

Picard doesn’t do faith any favors in this episode, telling the settlers they’d be better off without religion at all. Still, better that than worshipping a starship captain, right?

Read the full article here (via Neatorama).

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Midrash with my daughter

I was talking to my daughter (age 5) about parashas Bereshis today at the dinner table, bringing in a fun story from the midrash about the alef-beis. Her wit is amazing sometimes. This is a true account of our conversation:

Me: Do you know what letter the Torah starts with?

Her: Beis.

Me: But if the alef-beis starts with alef, shouldn’t it be first? Then why does the Torah start with beis?

Her: I don’t know…

Me: How do you think alef felt about that?

Her: Sad.

Me: I think it said, “Hey, I was first and you butted in front of me!”

Her: And then Shin said “Shh! You’re an alef, you’re not supposed to say anything!”

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Gates of Favor

This was such a beautiful piyut for Rosh Hashanah, I had to translate it.

Read the original Hebrew and listen to it here.

Gates of Favor

Rabbi Yehudah Ibn Abbas (12th c.)
Translated by Aaron Eby

A time for the gates of favor to be opened;
A day I will be extending my hands to God.
I ask that you remember for me on the day of rebuke:
He who bound, he who was bound, and the altar.

At last, he was tested at the end of the ten trials:
The son who was born to you from Sarah,
If your soul is entirely bound up in him,
Arise, offer him to me as a pure offering,
Atop the mountain when the glory shines to you.
He who bound, he who was bound, and the altar.

Say to Sarah, Your cherished Isaac
Has grown but has not learned the service of heaven.
I will go and enlighten him whom God commanded.

She said, Go, master, but do not go far.
He answered her, May your heart trust in God.
He who bound, he who was bound, and the altar.

It was dawn, and he awoke to travel in the morning,
And his two youths from the men of deceit.
The third day, they arrived at the searched out place
And he saw the likeness of the glory, beauty, and splendor
He stood, and he considered it to be anointed.
He who bound, he who was bound, and the altar.

The youths knew that he called them, saying,
Did you see the light sparkling at the top of the mount of myrrh?
And they said, No, we see nothing but a heap.
He answered, Stay here, donkey-like nation,
And the youth and I will worship.

He who bound, he who was bound, and the altar.

They two of them walked to accomplish the task
And Isaac answered his father thus:
My father, see the fire, and the arranged wood.
Where, my master, is the lamb that is required by law?
Did you forget your religion today?
He who bound, he who was bound, and the altar.

And his father answered, By the living God, my refuge—
For it is he who will provide the lamb for the burnt offering—
Know that all that God desires, he will do.

Today, my son, we shall build a throne before him.
Then he will elevate both the sacrifice and the one who offers it.
He who bound, he who was bound, and the altar.

They knocked at the gates of the Compassionate to open,
The son to be sacrificed and the father to sacrifice.
They hoped in God and trusted in his compassion,
And the LORD exchanged their hope for strength.
They sought to become joined to God’s inheritance.
He who bound, he who was bound, and the altar.

He prepared the wood of the offering with might and valor,
And he bound Isaac as one binds a ram,
And the light of day became night in their eyes,
And the multitude of his tears flowed like an army,
Eyes weeping bitterly, and heart joyful.
He who bound, he who was bound, and the altar.

They prayed for my mother, for her joy turned;
The son that she bore at ninety years
Was assigned to a fire and a slaughtering knife.
Please, I request for her, comfort, please
It pains me that a mother should weep and sob.
He who bound, he who was bound, and the altar.

From the knife, the desert dweller groaned,
Please sharpen it and also my sentence.
Be strong and in a moment may my flesh be fully burnt.
Take the remains of my ashes with you.
And say to Sarah, this is a fragrance for Isaac.
He who bound, he who was bound, and the altar.

All of the angels of the chariot groaned,
The Ofan and Saraf angels willingly pleaded
Supplications to God on behalf of the commander in chief
Please give ransom and bring atonement!
Please, may the world not be without the moon.
He who bound, he who was bound, and the altar.

The Master of Heaven said to Abraham,
Do not extend your hand to the officer of lights.
Return in peace, angels of the two camps.
This day is merit for the sons of Jerusalem;
On it, I open the gates of compassion .
He who bound, he who was bound, and the altar.

Dweller of heaven, your covenant and oath—
Remember them, for the storm-tossed and afflicted congregation
And hear the tekiah blast and teruah
And say to Zion, the time of salvation has come
I am sending Yinnon* and Elijah.
He who bound, he who was bound, and the altar.

* The messiah is referred to as Yinnon based on Psalm 72:17.

A time for the gates of favor to be opened;

A day I will be extending my hands to God.

I ask that you remember for me on the day of rebuke:

He who bound, he who was bound, and the altar.

At last, he was tested at the end of the ten trials:

The son who was born to you from Sarah,

If your soul is entirely bound up in him,

Arise, offer him to me as a pure offering,

Atop the mountain when the glory shines to you.

He who bound, he who was bound, and the altar.

Say to Sarah, Your cherished Isaac

Has grown but has not learned the service of heaven.

I will go and enlighten him whom God commanded.

She said, Go, master, but do not go far.

He answered her, May your heart trust in God.

He who bound, he who was bound, and the altar.

It was dawn, and he awoke to travel in the morning

And his two youths from the men of deceit

The third day, they arrived at the searched out place

And he saw the likeness of the glory , beauty, and splendor

He stood, and he considered to be anointed.

He who bound, he who was bound, and the altar.

The youths knew that he called them, saying,

Did you see the light sparkling at the top of the mount of myrrh?

And they said, No, we see nothing but a heap.

He answered, Stay here, donkey-like nation,

And the youth and I will worship.

He who bound, he who was bound, and the altar.

They two of them walked to accomplish the task

And Isaac answered his father thus:

My father, see the fire, and the arranged wood.

Where, my master, is the lamb that is required by law?

Did you forget your religion today?

He who bound, he who was bound, and the altar.

And his father answered, By the living God, my refuge,

For it is he who will provide the lamb for the burnt offering.

Know that all that God desires, he will do.

Today, my son, we shall build a throne before him.

Then he will elevate both the sacrifice and the one who offers it.

He who bound, he who was bound, and the altar.

They knocked at the gates of the Compassionate to open,

The son to be sacrificed and the father to sacrifice.

They hoped in God and trusted in his compassion,

And Hashem exchanged their hope for strength.

They sought to become joined to God’s inheritance.

He who bound, he who was bound, and the altar.

He prepared the wood of the offering with might and valor,

And he bound Isaac as one binds a ram,

And it the light of day became night in their eyes,

And the multitude of his tears flowed like an army,

Eyes weeping bitterly, and heart joyful.

He who bound, he who was bound, and the altar.

They prayed for my mother, for her joy turned;

The son that she bore at ninety years

Was assigned to a fire and a slaughtering knife.

Please, I request for her, comfort, please

It pains me that a mother should weep and sob.

He who bound, he who was bound, and the altar.

From the knife, the desert dweller sighed,

Please sharpen it and also my sentence.

Be strong and in a moment may my flesh be fully burnt.

Take the remains of my ashes with you.

And say to Sarah, this is a fragrance for Isaac.

He who bound, he who was bound, and the altar.

All of the angels of the chariot sighed,

The Ofan and Saraf willingly pleaded

Supplications to God on behalf of the commander in chief

Please give ransom and bring atonement

Please, may the world not be without a moon.

He who bound, he who was bound, and the altar.

The Master of Heaven said to Abraham,

Do not extend your hand to the officer of lights.

Return in peace, angels of the two camps.

This day is merit for the sons of Jerusalem;

On it, I open the gates of compassion .

He who bound, he who was bound, and the altar.

Dweller of heaven, your covenant and oath—

Remember them, for the storm-tossed and afflicted congregation

And hear the tekiah blast and teruah

And say to Zion, the time of salvation has come

I am sending Yinnon and Elijah.

He who bound, he who was bound, and the altar.

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The Fast of Av

The saddest day on the Jewish calendar is approaching. This day is known simply as Tisha B’av, which means “ninth [day] of [the month of] Av.” Av is numbered as the fifth month, counting from spring. This occasion is observed with a complete fast that lasts from evening to evening, a full twenty-four—actually closer to twenty-five—hours.

The occasion is not commanded in the Bible, but mentioned by Zechariah (7:3, 5; 8:19). The destruction of the Jerusalem in described in 1 Kings chapter 25 and Jeremiah chapters 39 and 52.

Derek Leman has a nice overview of the observance of Tisha B’Av and some nice thoughts on the book of Lamentations which is read at this time. Tim Layne draws some neat connections between our master Yeshua’s life and Tisha B’Av. Rabbi Joshua presents a list of tragic events associated with Tisha B’Av. Paula at Grasping Mashi’ach has some interesting thoughts about the holiday and a beautiful and poetic women’s prayer for Tisha B’Av that she found.

In short, this day commemorates the destruction of both Temples in the history of the Jewish people. The first one, built by King Solomon, was destroyed by Nebuchadnezzar of Babylon in 586 BCE. The second, built in the days of Ezra and remodeled by King Herod, was destroyed by the Romans in 70 CE. According to tradition, both events occurred on the same day of the  Jewish calendar: the ninth day of the month of Av. Jewish tradition also teaches that the crying of the Israelites upon hearing the evil report about the land of Israel occurred on this day.

But what is the big deal about the loss of a building? Isn’t the exile over, considering there is now a Jewish state in the holy land? And how does the sin of the spies connect with the destruction of the Temple?

Although we certainly do mourn the loss of the Temple, the focal point of God’s presence on earth, the Temple’s destruction is only a synecdoche representing an even greater tragedy: the exile. Exile (called in Hebrew galut or golus) is not merely the expulsion of the Jewish people from their land, but the whole sad state of affairs in which the world finds itself. We live in a world marked by corruption, fear, division, hatred, fighting, and ungodliness. All the while, the Creator remains hidden. Even though the land of Israel is now accessible to Jews (a wonderful and miraculous fact), exile remains. Even the state of Israel is run by a secular government, no less corrupt than any other, and most of the nation’s citizens are also secular.

Redemption (ge’ullah) is the opposite of exile. In Jewish thought, it is not a personal deliverance so much as a national or even global one. Redemption is the process of the world being brought into its proper order: the arrival of Messiah, the rebuilding of the Temple, the restoration of Jerusalem, the ingathering of the Jewish people, the regeneration of our hearts, the victory of Israel over her enemies, and ultimately the revelation of God’s kingship over the world.

The sin of the spies relates very directly with this. If you recall, the Israelites did not take forty years to reach the border of the promised land. Rather, they came to the Jordan river after only a couple of years of traveling. The spies went in at that time. It was only after the evil report that they were condemned to remain outside the land and wander for the remainder of forty years. Had the spies and the Jewish nation responded as a whole in faith like Joshua and Caleb did, then they would have entered the land at that very moment, and the messianic era very well could have begun at that time.

Instead, as a result of their lack of faith, Hashem decreed that a full forty years would pass before they could enter the land. Even though they had not yet occupied the land, they were banished from it—exiled. Because they rejected God’s land, they were banished from it. Thus, we can see that the end result was very similar to what would happen later when the Temple was destroyed.

Zechariah 8:19 indicates that when the ultimate redemption does occur, these fast days will be transformed into joyous occasions:

Thus says the Lord of hosts: The fast of the fourth month and the fast of the fifth and the fast of the seventh and the fast of the tenth shall be to the house of Judah seasons of joy and gladness and cheerful feasts. Therefore love truth and peace.

The term translated “feasts” above is the Hebrew word mo’adim, literally, “appointed times,” the same word used to describe the biblical holidays in Leviticus 23. In other words, in the messianic era, Tisha B’av will be a holiday on par with Passover or Sukkot. In fact, it would seem that the fast of Tammuz and the fast of Av will be the first and last days of a very long holiday, and the three weeks in between will be chol hamo’ed, the same status as the middle days of Passover or Sukkot. Amazing! May it happen soon!

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Ruminations on the Exile

I was listening to some shiurim here yesterday on the topic of the destruction of the Temple, and came across some interesting points.

  • The core reason for the destruction of the Temple was sinas chinam (baseless hatred).
  • The the underlying cause for sinas chinam is lack of bitachon (trust) leading to discontent and insecurity.
  • Discontent and insecurity leads to jealousy, strife, and a false sense of injustice, which, summed up, is sinas chinam.
  • Thus, the cure for the exile is pure and simple trust, faith, and contentment.

Sound familiar? Our master taught us:

עַל־כֵּן אֹמֵר אֲנִי לָכֶם אַל תִּדְאֲגוּ לְנַפְשְׁכֶם לֵאמֹר מַה־נֹּאכֵל וּמַה־נִּשְׁתֶּה וּלְגוּפְכֶם לֵאמֹר מַה־נִּלְבָּשׁ הֲלֹא הַנֶּפֶשׁ הִיא יְקָרָה מִן־הַמָּזוֹן וְהַגּוּף יָקָר מִן־הַמַּלְבּוּשׁ׃

וְאִם־כָּכָה מַלְבִּישׁ הָאֱלֹהִים אֶת־חֲצִיר הַשָּׂדֶה אֲשֶׁר הַיּוֹם צּמֵחַ וּמָחָר יֻשְׁלַךְ לְתוֹךְ הַתַּנּוּר אַף כִּי־אֶתְכֶם קְטַנֵּי אֱמוּנָה׃

Therefore I say to you, do not worry about your life, saying, “What will we eat, and what will we drink?” or about your body, saying, “What will we wear?” Is not life more precious than food, and the body more precious than clothing?

If God so clothes the grass of the field, which sprouts today and tomorrow is cast into the oven, will he not do so for you, little ones of faith? (Matthew 6:25, 31)

For fun, compare this teaching from Eliezer ben Hyrcanus two generations later, who was accused during his life of being a follower of our master Yeshua:

כל מי שיש לו פת בסלו ואומר מה אוכל למחר אינו אלא מקטני אמנה

Anyone who has bread in his basket and asks, “What will I eat tomorrow?” is nothing but one of the little ones of faith. (b.Sotah 48b)

Which Generation was Worse?

Furthermore, consider this question: which generation had a better spiritual condition, the generation that witnessed the destruction of the first Temple or the generation that witnessed the destruction of the second Temple?

  • The sages identify the cause for the first Temple’s destruction as murder, adultery, and idolatry. Huge and terrible sins! (Although it was not as if everyone woke up in the morning saying, “Gee, I think  I will go kill someone, sleep with my neighbor’s wife, and then worship a stone.” The real problem was that these great sins were tolerated by society.)
  • During the days of the second Temple, people were largely occupied with Torah and commandments. As stated above, the problem was hatred. (To be more precise, however, “hatred” is really too strong of a word to translate sinah. A better translation would be quarreling or strife. (See m.Sanhedrin 3.5)

At first glance, it would seem that murder, adultery, and idolatry are obviously worse sins than mere quarreling. But the commentators say: How can we prove conclusively that the second Temple generation was worse than the first Temple generation? The generation that saw the destruction of the first Temple saw it rebuilt again during their lifetimes. As for the second Temple’s destruction, we are still waiting for it to be rebuilt, thousands of years later!

How, then, is mere quarreling worse than the murder, adultery, and idolatry? The answer is that the sins of the first generation were external, but internally, they were righteous. The second generation had the outward appearance of righteousness, but internally, they were corrupt. This is known as hypocrisy, and it is a very dangerous condition. It is much better to be openly and admittedly guilty than to be internally sinful but convince yourself and others that you are righteous. It is much easier for one who is openly sinful to repent than one whose sins are hidden.

Our master identified this condition so precisely. Having secret sins revealed is somewhat like passing a kidney stone. There are few things more painful and yet so necessary.

Unclean Animals and Impure Hearts

The sages say that the condition of hypocrisy is illustrated by the swine. Among land beasts, there are two conditions that must be met in order for them to be clean animals:

  • They must have hooves that are split.
  • They must ruminate (chew their cud).

Notice that rumination is an internal characteristic, but split hooves are external. Thus, chewing the cud can be seen to represent internal purity, and split hooves can be seen to represent external. Our master also connected hypocrisy with ritual purity:

פָּרוּשׁ עִוֵּר טַהֵר בָּרִאשׁוֹנָה אֶת־תּוֹךְ הַכּוֹס לְמַעַן תִּטָּהֵר גַּם־מִחוּץ׃

Blind perush! First purify the inside of the cup, so that the outside may also be purified. (Matthew 23:26)

The pig, therefore, represents the worst kind of uncleanness. Though it would appear to be a clean animal, it is in fact quite unclean.

The sages puzzle over Leviticus 11, which speaks of clean and unclean animals. First, the Torah gives us the two requirements for clean animals, which I listed above. Afterward, the Torah lists four specific animals and tells us why they are unclean. Since the Torah does not waste words, why go through the seemingly redundant step of listing four animals which we should already know are unclean?

The four animals listed are:

  • gamal (camel): chews cud, no split hooves
  • shafan (rock badger or hyrax): chews cud, no split hooves
  • arnevet (hare or rabbit): chews cud, no split hooves
  • chazir (swine): split hooves, doesn’t chew cud

What, then is the significance of these four animals that they should be mentioned even though we already know they are unclean?

The sages explain (Vayikra Rabbah 13.5) that these four animals are symbolic for the four kingdoms that would rule over Israel in the future:

  • Camel: Babylon
  • Rock Badger: Persia/Media
  • Rabbit: Greece
  • Swine: Rome

Our master also referred to the Romans as swine:

אַל־תִּתְּנוּ אֶת־הַקֹּדֶשׁ לַכְּלָבִים וְאַל־תַּשְׁלִיכוּ פְנִינֵיכֶם לִפְנֵי הַחֲזִירִים פֶּן־יִרְמְסוּם בְּרַגְלֵיהֶם וּפַנוּ וְטָרְפוּ אֶתְכֶם׃

Don’t give the sacrificial meat [kodesh] to the dogs and don’t cast your pearls before the swine, lest they trample them with their feet and turn and tear you apart. (Matthew 7:6)

I will have to explain some other time why I believe this to be Rome. A couple of interesting point on this saying. Notice the mention of the pigs’ feet, which appear to be kosher. Signficant? “Tearing apart” may also be a reference to kashrut, as the Torah explains that that which is torn (treif) should be cast to the dogs (Exodus 22:31).

Amazing correlations can be drawn between the characteristics of each animal and the kingdom they represent. But notice the pattern of kosher signs: the first three animals all chew their cud but do not have split hooves. The swine is the only animal listed that has split hooves but does not ruminate.

Furthermore, rumination represents contentedness and trust. Ruminating animals can be said to be happy with what they have. Contrast this with scavengers and carnivores, who are never satisfied and must aquire their sustenance by taking life away from others. This is the condition of a person without contentment and trust in God.

Thus, the condition of the Jewish people at the time of exile correponds with the nation that conquered them. The first destruction was caused by Babylon (the camel) because the Jewish people had outward sins even though they were inwardly pure. The second destruction was caused by Rome, because the Jewish people exibited external purity but were inwardly corrupt.

The Hypocrisy of Esau

Rome, in Jewish literature, is referred to as Edom. Although there is not a direct genetic or ancestral connection between the two, the sages saw Rome as the inheritor of spiritual legacy of Esau and his descendants. The relationship between the Jewish people and the Romans is similar to the relationship between Jacob and Esau. Notice how Esau was a hunter, always famished and insecure. The sages say that although Esau was wicked, his father liked Esau because he tried to appear righteous by asking technical questions:

אמר רבי אבהו שודני צידני צד בבית צד בשדה בבית היך מתקנין מילחא בשדה היך מתקנין תבנא

Rabbi Abbahu said: He was a trapper at home and a trapper in the field. At home, [he would ask,] “How do you tithe salt?” In the field, [he would ask,] “How do you tithe straw?” (Bereshit Rabbah 63:10)

This is exactly the behavior that our master criticized at the time prior to the second Temple’s destruction:

כִּי מְעַשְּׂרִים אַתֶּם אֶת־הַמִּנְתָּא וְאֶת־הַשֶׁבֶת וְאֶת־הַכַּמֹּן וַתַּנִיחוּ אֵת הַחֲמוּרוֹת בַּתּוֹרָה אֶת־הַמִּשְׁפָּט וְאֶת־הַחֶסֶד וְאֶת־הָאֱמוּנָה וְהָיָה לָכֶם לַעֲשׂוֹת אֶת אֵלֶּה וְלֹא לְהַנִּיחַ גַּם־אֶת־אֵלֶּה׃

For you are tithing the dill, the mint, and the cumin, but you have neglected the heavier matters of the Torah: justice, kindness [chesed], and faith. You should have done the one without neglecting the other. (Matthew 23:23)

What then must we do?

  • Be cleansed from secret sins, and do not use technical details of Torah as a smokescreen for a corrupt soul.
  • Place simple trust and faith in God and be content and secure with what you have.
  • Avoid jealousy, quarrel, and strife; focus on the unity of klal Yisrael (the entire Jewish people).

When we accomplish this, we will see the redemption come and the exile end. May it happen today!

NOTE: In case you are wondering why I posted the Hebrew (Delitzsch) of the Matthew texts, it is because there are Semitic elements in them that are not reflected in most translations, but are necessary in order to understand them properly. Take, for example, “that which is holy” = “kodesh” = “sacrificial meat.” Delitzsch does a good job of bringing them out.

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Working Toward Redemption

This year, I feel something I have never felt before: a sense of anticipation, even excitement, for the period of the Three Weeks during which we mourn the loss of the Temple.

This is a new feeling for me, as in previous years I saw it as a necessary evil, perhaps, to adopting a Jewish life. I saw it like eating my vegetables if I wanted to have my dessert. I considered the practice low on the scale of importance on the Jewish calendar, something for people who were highly detail oriented. If I had my druthers, I would have skipped it and focused on enjoying my summer.

But now something in me, or rather, something in my paradigm has changed. I no longer see this period as minor, nor a drag. Instead, I am beginning to view it as the focal point of what I believe and feel called to do. I won’t be able to communicate why in a short blog post. But let me try to give you the general gist.

During this period we mourn the loss of the Temple, the destruction of Jerusalem, and the expulsion of the Jewish people from the Land. That event (or sequence of events) initiated the era that we are now enduring, which is called the Exile of Edom (i.e., Rome). Exile is the opposite of redemption. It is a period of pain and longing, where God’s kingship and presence is concealed.

Our goal is to return, spiritually and physically, to Hashem. Our task is to make the most of this exile and with God’s help, bring it to a hasty close. We will then enter into a period of the revelation of God’s glory, as the world is restored to its proper order. The Jewish people will return to their land, Jerusalem will be established, and the Temple will be restored. Our righteous king messiah will reveal himself to the world and usher in an era of justice and peace.

Our master Yeshua saw the destruction coming. He pleaded with people to take the steps to avert it. When he perceived that destruction was inevitable, he showed everyone the path to restoration. The impending exile, its cause (sinat chinam, baseless hatred) and its antidote (ahavat chinam, baseless love) were the very essence of his message.

It has finally sunk in for me that the Three Weeks are not a period of mere moping or feeling sad. Yes, during this time we are to face up to the significance and impact of our loss. We need this reminder, because sometimes exile is deceptively comfortable. Still our goal is not just to show Hashem how truly sad we are, but to put in place a plan of action to correct the error. And if we identify those problems and correct them, we are not just wallowing in exile but working toward redemption.

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Starbucks VIA Coffee on Shabbos

In an earlier post, I mentioned that Starbucks was planning to release their own line of instant coffee called VIA. Since that time I have had a chance to try it, and I like it. But if one is planning to use VIA as a solution to their Shabbos coffee woes, there are some issues to be aware of.

In these videos, I discuss some of the halachic problems with using a drip coffee maker or French press on Shabbos. I am not a halachic expert, so do not rely on this information as authoritative, and if you have corrections, please let me know.

Also, I apologize for the poor audio/video sync in the second video. It kind of makes it look like one of those over-dubbed kung fu movies.

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Seeing the Other Side

I wrote this article quite some time ago and posted it elsewhere. However, since those sites are no longer in operation, I present it to you again, just slightly revised.

In the days when the Great Sanhedrin executed justice in the Land of Israel, the Talmud (b.Sanhedrin 17a) lists some requirements that seem odd from a modern, secular perspective. For one thing, in order to be qualified to become a member of a Jewish court, the candidate must make a reasonable case from the Torah before the entire court why a dead sheretz (creatures such as insects and reptiles mentioned in Leviticus 11:29-30) should be considered tahor (ritually pure) even though the Torah plainly states that it is not. Why would such a requirement be instituted?

Another odd ruling is that if a man stood before the court charged with a capital offense, he could not be condemned and sentenced with the death penalty by a unanimous vote. That is, if all members of a Sanhedrin agreed that a man was guilty and deserved to be killed, then he was acquitted (see also Rambam, MT Hilchot Sanhedrin 9.1). And if the last member to vote truly believed the defendant to be guilty, and his vote would make the decision unanimous, he was not allowed to vote “not guilty” to ensure that the defendant would be executed. How could this procedure promote true justice?

A Lesson Learned at Yeshiva

At the upsherin of his youngest son, my father-in-law shared a story that had a great impact on me. He explained how, even as an ardent believer that our Master Yeshua is Mashiach, he was invited to attend Yeshivot in Israel. (Naturally, the aim was to convince him otherwise regarding the identity of Mashiach.)

In Yeshiva, it is common to study with a partner. It is recommended that one choose someone to study with who has different views from one’s own, and therefore my father-in-law had a long line of potential study partners. And though he did not constantly intend to bring up the issue, the discussion often turned to animated debate over the identity of Mashiach.

In the middle of their discussion, the rabbi would instruct the class to trade opinions—that is, each partner had to argue for the position of their opponent! And he insisted that the students debate just as fervently in favor of their partner’s position as they did for their own.

And so, with great emotion, Yeshiva students argued with my father-in-law that Yeshua is indeed Mashiach! Their faces often turned red as they spoke what they thought was blasphemy, and sometimes even tears streamed down their faces as they forced themselves to make a case for Yeshua’s claim of messiahship from the Tanach, the Talmud and the Midrash. These students put themselves through great anguish simply for the sake of seeing things from another’s perspective.

Hearing this story really helped me see how important this skill is. I have come to believe that one is unable to make a truly rational, informed decision unless he is able to make a reasonable case for the opposing view. This is especially the case where the opposing position is held by a significant number of intelligent, reasonable people.

Respect for Traditional Interpretations

When people coming from a Christian perspective of Jesus as Messiah begin to search out their “Hebrew roots” or even begin to embrace the Torah, they often give into their inherited contempt and disregard for traditional Jewish interpretation. It is common to scoff arrogantly at rabbinic halachic rulings or to balk at midrashic explanations. Even though such a person has only recently begun to take the written Torah seriously, he or she believes that multitudes of educated, intelligent, faithful rabbis who have learned Torah in its original language from infancy have come to completely irrational, nonsensical conclusions on matters of Torah.

Is it possible for all these scholars to be wrong? Of course it is. However, it is not possible that their thinking is unreasonable. My own personal experience has shown me that if a commonly accepted rabbinic ruling appears to be irrational or unreasonable, then I am simply missing some significant pieces of information. If a ruling or interpretation seems entirely illogical to me, it is because of my own ignorance. There are times when I disagree with a commonly accepted view. But even if it is not a majority view, I have come to the personal conviction that unless I can make a make a reasonable argument for the opinion that I disagree with, I have probably based my own opinion on ignorance. I may continue to hold my view, but my fervor and insistence is tempered by the realization that I could very possibly be wrong.

The Great Sanhedrin

This explains the peculiar procedures of the Great Sanhedrin. If a man stands before the high court accused of a capital crime, and everyone believes him to be guilty, then he has no advocate. It is likely that no one has tried to see things from the defendant’s perspective. Thus, if a person feels strongly that the accused should be executed, it is in his interest to make a case in his defense, so that a unanimous vote does not result. Because of this, the possibility of innocence is certain to be fully explored, and in this way, justice is done.

Likewise, a candidate for a position must be able to make a reasonable case from the Torah that it a dead lizard is ritually pure. He is not actually allowed to abide by this logic and actually treat a sheretz as if it were tahor in real life, of course. But his ability to take on an opposing view will ensure that he bears the sympathy necessary to preside over a court that has the power to condemn a man to death.

If only we all had such intellectual aptitude and humility to see from another man’s perspective!

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“Obama” Appears as Rashei Teivos in the Tanach

OK, so I realize this is not the type of material I normally post on this blog, but the Swine Flu story got so much attention I thought I would try something along the same line. (Incidentally, although I am the one who broke the news of Swine Flu or something similar appearing in the Talmud, no one gave me credit, for obvious reasons.)

Now, there is already a well known “Obama code” where the name Obama appears in every seven letters of Ezekiel 38:2-3, starting with the alef (א) in the word נשיא (president).

But I discovered two other places in the Tanach where the name Obama is encoded, although this time, rather than ELS, the name appears as rashei teivos (initial letters). In these cases, the name is spelled differently from the case above. The case above includes an alef for the first “a” sound (אובאמה), where another common spelling leaves it out (אובמה).

And although I am not particularly political or anti-Obama, nor am I a superstitious type of person, I have to admit these two passages are kind of creepy.

Here is the first occurrence:

The guards, each with his weapons at the ready, stationed themselves — from the south end of the House to the north end of the House, at the altar and the House — to guard the king on every side. (2 Kings 11:11, NJPS)

וַיַּעַמְדוּ הָרָצִים אִישׁ וְכֵלָיו בְּיָדוֹ, מִכֶּתֶף הַבַּיִת הַיְמָנִית עַד כֶּתֶף הַבַּיִת הַשְּׂמָאלִית לַמִּזְבֵּחַ וְלַבָּיִת עַל-הַמֶּלֶךְ סָבִיב. (מלכים ב יא, יא)

Here is the second:

But you are all kindlers of fire, Girding on firebrands. Walk by the blaze of your fire, By the brands that you have lit! This has come to you from My hand: You shall lie down in pain. (Isaiah 50:11, NJPS)

הֵן כֻּלְּכֶם קֹדְחֵי אֵשׁ מְאַזְּרֵי זִיקוֹת לְכוּ בְּאוּר אֶשְׁכֶם וּבְזִיקוֹת בִּעַרְתֶּם מִיָּדִי הָיְתָה זֹּאת לָכֶם לְמַעֲצֵבָה תִּשְׁכָּבוּן. (ישעיהו נ, יא)

Any thoughts?

Note: Before drafting this post I did some searching to see if anyone else happened upon these finds and I didn’t find anything. If someone else spotted these before me I would be happy to credit them with the discovery.

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