tag:blogger.com,1999:blog-51436971928025485812024-03-13T22:44:06.352-07:00Orthodox Messianic JudaismShalom and welcome to my Messianic Judaism discussion blog! I want this to be THE place where Messianics can come together and discuss what's on their heart. Spread the word about this blog and let's all work together to bring unity to the Body! Shalom!Unknownnoreply@blogger.comBlogger1076125tag:blogger.com,1999:blog-5143697192802548581.post-92015433884375244812016-04-14T14:56:00.001-07:002016-04-14T14:56:37.745-07:00Positive Encounters with Christian PastorAs Messianics, we can sometimes become cynical and downhearted after years of hearing Christian friends or pastors respond negatively when we talk about our own Judaic/Torah awakenings. <div>
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<i>But, just occasionally, things don't go as expected.</i></div>
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I'm seeing many positive things at a certain local church. A brief back story: my wife grew up in a Messianic synagogue and I was nurtured in pro-Jewish Roots environment and then I started visiting the Messianic synagogue where I met my wife. Long story short, there was a falling out with the leadership there. So then G-d had us start visiting a certain Baptist Church. All I knew was that they were pro-Israel (they had a prominently displayed Israeli flag in the lobby, etc). But I really wasn't sure why I was there.</div>
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<li>And then the church started hosting Friday night Shabbat gatherings.</li>
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<li>And then I heard rumors that the pastoral team had had some sort of "experience" whilst visiting in Israel.</li>
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<li>And then the church started hosting a Messianic group on Saturdays.</li>
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<li>And then I met with the pastor and, throwing caution to the wind, laid out all of my views on Torah. And, not only did he not get upset, but, to my utter puzzlement, he said he agreed with everything I had said! </li>
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The pastor actually encouraged me to visit with the Messianic group and I didn't really want to go because some of them were from the congregation that I'd had a falling out with. But this past weekend I finally visited and it was very pleasant. And the pastor is glad that I finally decided to visit with them.</div>
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I guess maybe because I've been hurt by certain groups before that I became pessimistic and overly guarded and missed out on some opportunities. But maybe it's time to let my guard down a bit. This seems to be a safe environment. </div>
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I was also encouraged by the pastor's latest sermon which was broadcast on television. He made such a wonderful defense of the Torah. It reminded me of the post I wrote a while back about how some well-known Christian scholars are coming out in favor of the Torah of Moses (<a href="http://orthodoxmessianic.blogspot.com/2015/08/stop-press-mainline-christian-scholars.html">LINK</a>). He said "I'm not trying to be heretical..." and then make this argument that since all of Scripture is G-d-breathed by the Spirit and since the Spirit is Yeshua's Spirit that "The commands of Christ are as much in the Old Testament as in the New Testament." He said something to the effect of, "Do we just observe everything in the red-lettered edition of the Bible?" (note: the red-lettered edition is the one that highlights Yeshua's words in red). And then he offered, "Honestly, it's more than the red letters."</div>
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The chutzpah on this guy! To say such things to a large Baptist congregation! (Not to mention those watching on television).</div>
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G-d is surely doing something in our time! </div>
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Shalom and Blessings in Yeshua,</div>
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Peter</div>
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Unknownnoreply@blogger.com22tag:blogger.com,1999:blog-5143697192802548581.post-35884400120275321462016-04-04T14:58:00.003-07:002016-04-04T14:58:58.756-07:00Pesach Delicacies (Reblogged from Natsab)<a href="http://natsab.com/2015/03/26/pesach-delicacies-pics/">LINK TO ORIGINAL POST</a><br />
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Just read this over at Natsab. Wonderful set of Pesach recipies! <br />
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I think I'm going to really experiment with matzah pizza this Pesach. I think the secret will be getting the lowfat mozzarella and having good oregano...<br />
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Hey, feel free to share your Pesach recipies in the comments section.<br />
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Shalom,<br />
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PeterUnknownnoreply@blogger.com6tag:blogger.com,1999:blog-5143697192802548581.post-7202933664081722572016-03-31T07:04:00.003-07:002016-03-31T07:04:57.007-07:00Interesting Thing Happened on the Way to WorkG-d did something interesting this morning.<br />
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So I felt compelled to give a Bible to this random guy--he was black, he had dreadlocks, and he was wearing a Jamaica jacket. <br />
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"Hey, man! I don't normally do this but I felt like I was supposed to give you this," I said as I smiled at him and handed him a little red Bible.<br />
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And he looked like he'd just seen a ghost. He went on to explain to me that he was concerned about a difficult situation and he'd been praying for a sign from G-d--right before I walked up to him!<br />
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Thing is, I almost didn't talk to him. I had been driving down the road and G-d had to pretty much force me to come back and talk to the guy. <br />
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It turned out he didn't know any Believers, didn't know about Yeshua (I used the name "Jesus" in the conversation). I explained to him how Yeshua loves us even though we're not perfect, that He provided the Bible as a set of instructions so we'd know the way to walk in life.<br />
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We sat down on a nearby bench and as I prayed for him, we both cried a little bit. It was pretty obvious to us both that G-d was doing something. Today was the day that this man called out to G-d and G-d responded!<br />
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If you, dear reader, are going through a tough time, please remember to call out to G-d. If you genuinely seek Him, He will reach out to you. He's your Father and He loves you very much!<br />
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Shalom,<br />
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Peter <br />
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<br />Unknownnoreply@blogger.com19tag:blogger.com,1999:blog-5143697192802548581.post-14117329607519582182016-03-31T04:58:00.002-07:002016-03-31T04:58:35.178-07:00A FIRST IN 2000 YEARS: Korban Pesach to be Made on the Temple Mount for Passover 2016!<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGwhgb9wQZ-km9tKv138LWF_DvRTZcyvazxBO38r9bcVKt8oSgnNDIhtqrFoEQvFh9JjDsVkMnpWElI8FP_pQdkVqS_vBYtFEepC8J_Vu0bWqP9tS2xjTCUTCA-FxeSAEzwsGXBCGHT-zE/s1600/passover.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGwhgb9wQZ-km9tKv138LWF_DvRTZcyvazxBO38r9bcVKt8oSgnNDIhtqrFoEQvFh9JjDsVkMnpWElI8FP_pQdkVqS_vBYtFEepC8J_Vu0bWqP9tS2xjTCUTCA-FxeSAEzwsGXBCGHT-zE/s400/passover.jpeg" width="400" /></a></div>
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I hope this is real but don't really know for sure:<br />
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"TEMPLE MOUNT MOVEMENTS PETITION GOVERNMENT: LET US BRING THE PASSOVER OFFERING<br />
The following letter was sent to the officals named below:<br />
With the help of Heaven<br />
15 Adar II, 5776/25.3.16<br />
To the Honorable Benjamin Netanyahu, Prime Minister MK Gilad Erdan, Minister of Public Security MK Miri Regev, Minister of Culture MK Ayelet Shaked, Minister of Justice Mr. Nir Barkat, Mayor of Jerusalem Police Inspector General Ronny Alsheich Yoram Cohen, Head of the General Security Services Police Chief Yoram Halevy, Jerusalem District<br />
Re: Passover Offering on the Temple Mount<br />
As Chairman of the Joint Temple Mount Movements, which unites 29 distinct Jewish organizations which seek to restore the people of Israel to Zion - the Temple Mount, the place where, as we all know, the Divine Presence rests, I am honored to inform you that on the fourteenth day of Nissan, 5776, (22/04/16) it is our intention to perform the Passover offering on the Temple Mount:<br />
1. We are currently completing the preparations for making the Passover offering on the Temple Mount, in the southeast corner of the raised platform which surrounds the Dome of the Rock on Friday, the 14th of Nissan, 5776.<br />
2. The commandment to perform the Passover offering is a foundational commandment among the six hundred and thirteen Torah commandments which oblige all Jews. It is a commandment of the Torah, applicable annually, and the penalty for non-compliance is "karet" - spiritual excision from the nation of Israel. The word "Passover" is the name of both the offering and of the festival.<br />
3. For the last 2000 years the Passover offering has not been performed on the Temple Mount, nor has any significant Jewish worship taken place in this, the holiest place on earth for the Jewish people. Even the establishment of the State of Israel and its return to the Temple Mount in 1967 "on a silver platter," did not precipitate the renewal of Jewish worship on the Temple Mount.<br />
4. The right to worship on the Temple Mount is reserved for people of all religions, including Jews. It is derived from Israel's Declaration of Independence, which states:<br />
"The Land of Israel was the birthplace of the Jewish people. Here their spiritual, religious and political identity was shaped. Here they first attained to statehood, created cultural values of national and universal significance and gave to the world the eternal Book of Books.<br />
After being forcibly exiled from their land, the people kept faith with it throughout their Dispersion and never ceased to pray and hope for their return to it and for the restoration in it of their political freedom.<br />
...<br />
Impelled by this historic and traditional attachment, Jews strove in every successive generation to re-establish themselves in their ancient homeland.<br />
The catastrophe which recently befell the Jewish people - the massacre of millions of Jews in Europe - was another clear demonstration of the urgency of solving the problem of its homelessness by re-establishing in Eretz-Israel the Jewish State, which would open the gates of the homeland wide to every Jew and confer upon the Jewish people the status of a fully privileged member of the community of nations.<br />
...<br />
This right is the natural right of the Jewish people to be masters of their own fate, like all other nations, in their own sovereign State.<br />
We... hereby declare the establishment of a Jewish State in the land of Israel, to be known as the State of Israel.<br />
The State of Israel will be based on freedom, justice and peace as envisaged by the prophets of Israel; it will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex; it will guarantee freedom of religion, conscience, language, education and culture; it will safeguard the Holy Places of all religions."<br />
5. The rights of access and worship at holy places are guaranteed by the Law for Protection of Holy Places, enacted in 1967. Yet, Israeli governments have consistently refrained from guaranteeing these rights at the holiest place on earth for the Jewish people - the Temple Mount.<br />
6. Freedom of religion and worship is recognized as a fundamental, inalienable human right, occupying the highest place in the hierarchy of human rights in Israel, and is faithfully protected everywhere in Israel - except when concerning the rights of Jews on the Temple Mount.<br />
7. Israel is a signatory to several international treaties which explicitly call for a firm commitment to maintain and uphold the right to freedom of religion and worship for all religions (the Declaration of Human Rights, the International Convention on Civil and Political Rights, etc.). Neglecting to protect freedom of religion for Jews on the Temple Mount constitutes a flagrant violation of these treaties and of human rights.<br />
8. Israeli governments and those that lead them have, for generations, failed to maintain the religious and cultural rights of Jews on the Temple Mount. Despite the application of Israeli sovereignty on the Temple Mount, efforts to uphold the law on the Temple Mount have been feeble and ineffective. The Supreme Court of Israel itself has on numreous occasions criticized the government on this very issue, stating that it is encumbent upon "the political leadership, and not the court, to give content and meaning to the historical declaration of 1967, "the Temple Mount is in our hands."<br />
9. In a patently absurd irony, the governments of Israel have, to this day, guaranteed only the rights of Muslims to freedom of religion and worship on the Temple Mount, in large part out of deference to terrorist threats and international pressure. This is the very reason for the constantly recurring waves of terrorism which visit Israel every few years, a direct and proportional response to government weakness concerning the Temple Mount.<br />
10. Be this as it may, we as Jews and citizens of Israel, deserving of equal rights and responsibilities, insist upon our legal, constitutional, international recognized and Jewish right guaranteed by the Torah of Israel, to fulfill this most important and essential mitzvah of Korban Pesach (Passover offering) on the eve of Passover on the Temple Mount.<br />
11. Please promptly convey the appropriate instructions to your respective Ministries to enable Jewish freedom of religion and worship in the upcoming month's performance of the Torah commandment to perform the Passover offering on the Temple Mount on the eve of Passover. Please confirm this circular.<br />
Blessings for a Kosher Passover,<br />
Aviad Visoly, Attorney<br />
Chairman of the Joint Temple Mount Movements"Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-5143697192802548581.post-79489365591884590182016-03-16T14:19:00.000-07:002016-03-16T14:19:08.375-07:00Tolerated Guests or Adopted Sons? Responding to James Pyle's Recent Post Entitled "The Non-Covenant Relationship with God"<blockquote class="tr_bq">
"...Rav Yeshua's gentile disciples don't actually participate in any covenant whatsoever," <span style="font-size: x-small;"><i>Comment from "Proclaim Liberty"</i><i> quoted by Messianic Gentile blogger James Pyles in the opening of his post entitled "The Non-Covenant Relationship with God", from: http://mymorningmeditations.com/2016/03/10/the-non-covenant-relationship-with-god/#comments</i></span></blockquote>
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"We [gentiles have] no formal relationship with [the God of Israel]....[W]e Gentiles are merely 'resident aliens' among Israel... We have no rights. We are granted guest status just because God's a 'nice guy,' so to speak... That should make you feel a little insecure. I feel a little insecure," <span style="font-size: x-small;"><i>James Pyles, from: http://mymorningmeditations.com/2016/03/10/the-non-covenant-relationship-with-god/#comments</i></span></blockquote>
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Given that Mr. Pyles' blog is promoted by the UMJC (<a href="http://www.messianicgentiles.com/">MessianicGentiles.com</a>), from time to time I feel the need to respond to certain posts. So I'd like to briefly address 2 issues raised by Pyles: (1) are Gentiles merely guests or are they actual members of the family? (2) do Gentile Believers have no rights or do they become citizens in Israel (i.e. the family of G-d)?<br />
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ISSUE 1: MERE GUESTS OR ADOPTED MEMBERS OF THE FAMILY?<br />
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In ancient Hebraic culture, an adoption was a big deal. It involved a covenant--a solemn agreement made before G-d whereby one person agrees to treat another person like family. And you simply couldn't violate a covenant. To break a covenant would be invoking the curse of death upon oneself.<br />
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Throughout Paul's writings, he talks about Believers being "adopted as sons". Here's a few examples:<br />
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"4 But when the set time had fully come, God sent his Son, born of a woman, born under the law, 5 to redeem those under the law, that we might receive <span style="background-color: yellow;">adoption to sonship</span>. 6 Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, 'Abba, Father.' 7 So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir. 8 Formerly, when you did not know God, you were slaves to those who by nature are not gods," Galatians 4:4-8<br />
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"4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love 5 he predestined us for<span style="background-color: yellow;"> adoption to sonship </span>through Yeshua the Messiah, in accordance with his pleasure and will," Ephesians 1:4-5</blockquote>
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"14 For those who are led by the Spirit of God are the children of God. 15 The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your <span style="background-color: yellow;">adoption to sonship.</span> And by him we cry, 'Abba, Father'," Romans 8:14-15</blockquote>
<i>Does that sound like mere guest status to anyone? </i><br />
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ISSUE 2: DO GENTILE BELIEVERS HAVE NO RIGHTS OR ARE THEY TO BE CONSIDERED AS CITIZENS IN ISRAEL?<br />
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In Ephesians 2, Paul uses the rhetorical technique of antithesis in order to contrast former pagan status with current covenantal status. The negatives of the former status were as follows:<br />
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<li>Separation from Messiah</li>
<li>Exclusion from citizenship in Israel (politeias tou Israel)</li>
<li>Unaffiliation with the covenants (xenoi ton diathekon)</li>
<li>The state of being hopeless</li>
<li>The state of being without G-d</li>
<li>The state of being far off</li>
<li>The status of being "foreigners and strangers" (xenoi kai paroikoi) </li>
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Now, a quick word about the above Greek terms.<br />
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Regarding "politeia", some have argued that this term should be translated as "commonwealth". However, (1) there is no classical reference in which the term politeia refers to a commonwealth; (2) in classical references, politeia refers to citizenship and its cognate concepts; (3) Paul himself uses the term to refer to citizenship: "The commander answered, 'I acquired this citizenship [politeia] with a
large sum of money.' And Paul said, 'But I was actually born a
citizen,'" Acts 22:28.<br />
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Regarding xenoi (foreigner/guest), this is a word used in the Septuagint to translate nokri, a term for foreigner--literally someone who was unrecognizable. Hence, we see a clever play on words in the Book of Ruth:<br />
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"Then she fell on her face, and bowed down to the ground, and said unto him: 'Why have I found favour in thy sight, that thou shouldest take cognizance of me, seeing I am a foreigner (literally not recognizable)?[veanokhi nakhriya]'" Ruth 2:10</blockquote>
Regarding paroikoi, this is a term that probably originates with the perioikoi of ancient Sparta, the conquered Peloponnessians who had no political rights, a term derived from oikiein "to dwell" and "para" which means "beside"--i.e. the paroikoi do not dwell in the "house" of the national family.<br />
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In the Torah, paroikoi would be those gerim (sojourners) who were <i>not </i>members of the covenant. The lack of covenant status for these paroikoi is indicated as follows. The Torah says that it's a sin for a ger to eat nevelah (Lev. 17:15-16); Yet the Torah says a ger may indeed eat nevelah (Deut. 14:21). This apparent contradiction was resolved by Septuagint (the Greek translation of the Torah written by the Sanhedrin). The Septuagint translators, understanding that the Torah cannot contradict itself, reasoned that it must follow that there are 2 different types of gerim. And to that end, in passages where the context indicated that the ger was not a member of the covenant, the translators used the term "paroikos" (literally "one who is outside of the house") to translate the term "ger".<br />
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To sum up, the terms paroikoi and xenoi convey a negative former status in which one was outside of the covenant, outside of the house/family--literally they were unfamiliar to G-d.<br />
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And so we've looked at the negatives of the former status. Now let's look at the positives of the <i>new </i>status:<br />
<ul>
<li>Nearness to G-d via the blood of Yeshua as opposed to being far off from G</li>
<li>Fellow citizens (sympolitai) as opposed to being excluded from citizenship in Israel</li>
<li>Members of the household (oikeioi tou Theou) as opposed to being outside of the house (paroikos) </li>
<li> Affiliated with the covenants of promise as opposed to unaffiliation with the covenants (xenoi ton diathekon)</li>
<li>Hopeful as opposed to hopeless</li>
<li> Being recognizable as family as opposed to being unrecognizable foreigners</li>
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CONCLUSION<br />
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When we consider the covenantal language that Paul uses, the "adoption as sons", the nearness via the blood of Yeshua, a reference to "the new covenant in my blood" (1 Cor. 11:25), the fellow citizenship in Israel, the explicit statement that Gentile Believers are now included in the covenants of promise, it's astounding that James Pyles, the UMJC's apostle to the Gentiles, can say something as blatantly anti-Scriptural as "We [gentiles have] no formal relationship with [the God of
Israel]....[W]e Gentiles are merely 'resident aliens' among Israel... We
have no rights. We are granted guest status just because God's a 'nice
guy,' so to speak... That should make you feel a little insecure."<br />
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May the UMJC one day come to its senses and stop sending people like James Pyles to discourage us, literally telling us to feel insecure, that we are excluded from the People of G-d. <br />
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Blessings and Shalom to the True Brothers and Sisters in Yeshua,<br />
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Peter<br />
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<br />Unknownnoreply@blogger.com47tag:blogger.com,1999:blog-5143697192802548581.post-74291790867993425592016-03-09T14:26:00.003-08:002016-03-09T14:26:45.276-08:00The 2 Competing Histories of Ancient Messianic Judaism<br />
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Within the Messianic movement are 2 schools of thought regarding Gentile identity, the Exclusionists who teach that Gentiles are excluded from Israel/Torah, the Inclusionists who teach that Gentiles are included in Israel/Torah, and each camp has its own way of telling the story of ancient Messianic Judaism. <i>In effect, there are 2 competing stories about the history of ancient Messianic Judaism.</i><br />
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The UMJC, for example, which advocates the Exclusionist school of thought, tells the story something like this:<br />
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<i>The first community of Believers were predominantly Jewish and they identified as members of Israel who lived according to Torah and operated within the spectrum of halacha at that time. These Messianic Jews lived this way in the first century (Acts 21) and on into the 4th century (see note 1 below). The Messianic Gentiles, on the other hand, were freed of the burden of a Jewish way of life (Acts 15) and eventually developed the religion of Christianity which is followed by the Gentile wing of the Ekklesia. </i><br />
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For a typical Inclusionist (aka One Law proponent), the story of the early Messianic Jews is the same but the story of the early Messianic Gentiles is completely different:<br />
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<i>The first community of Believers were predominantly Jewish and they identified as members of Israel who lived according to Torah and operated within the spectrum of halacha at that time. <b>The Gentile Believers were also taught to identify as members of Israel who were called to live according to the Torah and operate within normative Judaism (Acts 15).</b> There is historical evidence that Messianic Jews continued practicing Messianic Judaism up into the 4th century (note 1). <b>And there is historical evidence that Messianic Gentiles also continued practicing Messianic Judaism up into the 4th century </b>(note 2)<b>.</b></i><br />
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As you can see, the plot line regarding the early Gentile Believers changes completely based on one's exegesis of Acts 15. And, lamentably, the Exclusionist exegesis is borrowed in its entirety from the outdated Christian exegesis of Acts 15. For an example of Inclusionist exegesis of Acts 15 which is based on modern textual criticism and which proceeds without the typical anti-Judaic Christian bias, please see note 3 below.<br />
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Shalom,<br />
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Peter<br />
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NOTES:<br />
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(1) “[They] did not call themselves Christians, but Nazarenes….[T]hey remained wholly Jewish and nothing else. For they use not only the New Testament but also the Old like the Jews….[They] live according to the preaching of the Law as among the Jews…. They have a good mastery of the Hebrew language. For the entire Law and the Prophets and what is called the Scriptures, I mention the poetical books, Kings, Chronicles and Esther and all the others are read in Hebrew by them as that is the case with the Jews of course. Only in this respect they differ from the Jews and Christians: with the Jews they do not agree because of their belief in Christ, with the Christians because they are trained in the Law, in circumcision, the Sabbath and the other things,” Epiphanius (4th Century Church Father), as quoted in Introduction to Messianic Judaism, David Rudolph and Joel Willitts<br />
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(2) In the
following excerpts from Gager's "Origins of Anti-Semitism", we see that
there were famous presyters in the 4th century ("Church Fathers") who
noted, much to their own personal consternation, that there was a
widespread presence of Gentile Believers who, horror of horrors, viewed
the synagogue as a holy site and believed that they were supposed to
keep Shabbat and other Jewish festivals and even undergo circumcision:<br />
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"In
386, while still a presbyter at Antioch, in western Syria, Chrysostom
interrupted his addresses against the Arians and began a series of eight
sermons directed against Judaizing Christians in the city. The timing
of these sermons is of interest in that they are addressed not to the
Christian calendar but rather to the Jewish festivals (Rosh Hashanah,
Yom Kippur, and Sukkoth) of the autumn season. The reason for this
unusual proceeding, as Chrysostom himself plainly reveals, is that
numerous Christians in the city were accustomed to celebrate these
festivals with the Jews. John hoped to dissuade them from doing so.<br />
<span style="background-color: yellow;">The
immediate audience of the homilies, it should be noted, is neither the
Christian Judaizers nor the Jews themselves but members of Chrysostom's
own congregation.</span> His announced aim is to combat their
complacency regarding the Judaizers. With dire threats of perdition, he
urges his listeners to seek them out in their homes and to dissuade
them from their foolish ways. But if loyal Christians are the audience
of the sermons, the Judaizers are the targets of his wrath and the Jews
its victims. His method is to turn the tables on these Judaizers, by
likening the synagogue to a theater or a brothel rather than a place of
power (I. 2-3). Better to die of illness, which he calls a martyr's
death, than to make use of Jewish charms and spells (VIII. 5-8).<br />
Throughout the homilies, but especially in the first and last, his language is intemperate. <span style="background-color: yellow;">At
one or two points in the first homily he appears to pause, as if
members of the audience had expressed dismay at his words, in order to
justify his choice of words. 'I know that some will condemn me for
daring to say that the synagogue is no different from the theater....'
(I. 2)</span>. But he will not be deterred. The Jews have degenerated
to the level of dogs. They are drunkards and gluttons. They beat their
servants. They are ignorant of God. Their festivals are worthless and
were proclaimed as such by the biblical prophets. Their synagogues are
the dwelling places of demons. 'If our way is true, as it is, theirs
is fraudulent. I am not speaking of the Scriptures. Far from it. For
they lead me to Christ. I am speaking of their present impurity and
madness' (I. 6). And by way of summing up: 'What more can I say?
Rapacity, greed, betrayal of the poor, thefts, keeping of taverns. The
whole day would not suffice to tell of these things' (I. 7).<br />
<span style="background-color: yellow;"> What
were the activities of these Judaizers that so outraged the eloquent
presbyter? They attend the Jewish festivals and join in their fasts.
They undergo circumcision. They observe the Sabbath. They honor the
synagogue as a holy site. </span>They make use of Jewish charms and
spells as cures for diseases. They sleep in the synagogue at Daphne, a
suburb of the city, for the purpose of receiving dream-revelations. In
Chrysostom's own words, they 'have high regard for the Jews and think
that their present way of life is holy' (I. 3). <span style="background-color: yellow;">
Furthermore, the 'sickness' was not limited to a few. On numerous
occasions Chrysostom speaks of them as many (polloi) and at one point
warns his listeners not to announce the full number lest the reputation
of the church suffer damage. </span>...While he does not advocate the
use of force against the Jews, he is not opposed to it as a means of
recovering a fellow Christian from the fellowship of 'the Christ
killers' (I. 4). At another point he admits that he has come to lust
for combat against the Jews (VI. I),” John G. Gager, Origins of
Anti-Semitism<br />
<br />
"IGNATIUS OF ANTIOCH...Turning from the
Didascalia, dated between 200 and 250, and the sources of the
Pseudo-Clementines, reaching perhaps as early as 200, to Ignatius, we
arrive at Antioch in the first decade of the second century. In our
discussion of John Chrysostom we have already discovered disputes at
Antioch regarding Christians and the observance of the Mosaic
commandments. <span style="background-color: yellow;">
With Ignatius we encounter once again a protest by an ecclesiastical
leader against the observance of Jewish practices in that city by
persons who regarded themselves as Christians.</span> To be sure, the
letters of Ignatius bear only indirectly on the city of Antioch. They
were written during Ignatius's forced journey toward martyrdom in Rome,
and they address issues which he encountered in Christian communities
along the way. <span style="background-color: yellow;">The
tone of several passages suggests that Ignatius was genuinely surprised
by the Judaizers whom he encountered on his journey. In view of what
we know about the previous and subsequent history of Christianity in
Antioch, however, it seems unlikely that Ignatius was completely
unfamiliar with the phenomenon of Christian Judaizers. Perhaps what
surprised him was the discovery that they were not limited to Antioch!</span>
Two of Ignatius's letters contain clear references to Judaizers. In
Magnesians his warning 'not to be led astray by strange doctrines or old
tales which are without benefit (8.1)' is directed at those who had
been living according to some form of Judaism. The contrast between the
Sabbath and the Lord's Day in 9.1 may point to Sabbath observances.
Finally in 10.3 he completes the picture, though adding no new
information, by expostulating that 'it is foolish to talk of Jesus
Christ and to Judaize.'<br />
<span style="background-color: yellow;">In his letter to the Philadelphians, he says the following:<br /> 'If
anyone should undertake to interpret Judaism to you, do not listen to
him. For it is better to hear of Christianity from a man who has been
circumcised than to hear of Judaism from someone who is uncircumcised.'
[6.1]<br /> Ignatius's words are not altogether unambiguous, but the
situation appears to involve an effort on the part of Gentile converts
to Judaism, or perhaps Gentile Judaizers, to suggest that the two faiths
be regarded as complements rather than opposites. Unfortunately,
nothing further is said about those who were 'interpreting Judaism'
except that they were not born Jews</span>,” John G. Gager, Origins of Anti-Semitism<br />
<br />
<br />
<br />
(3) ACTS 15<br />
<br />
The issue before the Jerusalem Council was:
from whence does covenantal salvation come? Some unauthorized Pharisees
argued it comes from circumcision (15:1), Peter argued it comes from
grace and faith (15:9,11). Peter also posited that Gentiles had joined
Israel, becoming “a People for His Name”(15:14, Note: only Israel is
called by His name, Deut. 14:2; Isaiah 63:19). The council concluded
that Peter’s argument was correct (15:14) because his argument agreed
with the Prophets (Amos 9:11-12 (LXX); Zechariah 2:11; Isaiah 2:2-3;
Isaiah 45; Isaiah 56:3; Isaiah 45:21-22 (LXX), Isaiah 56:6-7 (MT); Micah
4:1-2; Jeremiah 31:31-33 (LXX); Ezekiel 36:25-27) . Given that Peter,
the Prophets, and the Council deemed Messianic Gentiles to be saved by
grace (contra the Pharisees of 15:1) and "turned" from paganism to join
the G-d and People of Israel, James used this newly-established
jurisdictional authority over the Messianic Gentiles to order them to
desist from contextually-linked, pagan practices (i.e. the Fourfold
Decree) that they might now cling to a Judaic sphere of influence
(15:21, “law of Moses”). Far from being a streamlined Torah for
Gentiles, the fourfold decree describes 4 things done in first-century
pagan temples: (1) the first-century Gentiles would've understood the
first item on the list as setting the stage for cultic pagan rites:
alisgematon ton eidolon ("pollutions of idols" and the clarifying term
eidolothuton in 15:29 which refers to foods offered to idols);(2) the
first-century Gentile would have associated pniktou ("things strangled")
with cultic rites in which the sacrificial animal is strangled (see
Philo, Special Laws 4.122); (3) the first-century Gentile would've
associated porneia, given the context of "eidolon", with temple
prostitution which was embarrassingly well-known in that era; (4) last,
the reference to "blood" to a first-century Gentile would bring to mind
the nearly universal cultic rite of blood-drinking. In summary: Acts
15 teaches that Gentile Believers belong to Israel, are expected to
abstain from idolatry (i.e. the fourfold decree), and are expected to
transplant themselves into a Judaic sphere of influence where the Torah
of Moses is taught (Acts 15:21). Now, given that all covenantal members
of Israel are bound by the precedent of "one law for the community"
(Exodus 12:48,49; Lev. 24:22; Numbers 9:14; Numbers 15:15-16), and
given that the decision was issued by Ya'akov (James), it follows that
James expected that Gentile Believers would be "doers of the word and
not hearers only" (James 1:22).<br />
<br />
<br />
<br />
<br />
<br />
<br />Unknownnoreply@blogger.com32tag:blogger.com,1999:blog-5143697192802548581.post-86781371027493430962016-03-02T13:59:00.000-08:002016-03-02T13:59:04.098-08:00Open Letter to Toby Janicki at First Fruits of Zion<br />
<a name='more'></a><br /><br />
<br />
Toby,<br />
<br />
I just read your review of "World of the Ger" by the orthodox Jewish rabbi Chaim Clorfene and I'm a little puzzled. You wrote:<br />
<blockquote class="tr_bq">
"<i>I have read quite a few of these books and, unfortunately, have found more than a few of them to be less than encouraging for my spiritual walk. In many of them, I have felt that the path suggested by the author would cause me to take a step back in my spirituality, Torah practice, and relationship with God. With a few exceptions, I would not recommend these books to others. But The World of the Ger by Rabbi Chaim Clorfene is a completely different story</i>," Toby Janicki, teacher at First Fruits of Zion and Vine of David. From: http://ffoz.org/discover/reviews/the-world-of-the-ger.html</blockquote>
So you're recommending this book to your fellow Gentile Believers because you think it will be encouraging for their spiritual walk, cause them to take a step forward in their spirituality, Torah practice, and relationship with God. <br />
<br />
But this is a puzzling recommendation given that Rabbi Chaim Clorfene in his books tries to get Gentiles to renounce Yeshua. Here is a statement from one of his Noahide converts:<br />
<blockquote class="tr_bq">
"<i>I struggled with Christianity for years until I found out about the Noahide covenant. This book is wonderful for anybody who wants to learn more about the 7 Noahide laws. I am now under the direction of an orthodox rabbi, and moving forward on the path that G-d wants me to follow. Most importantly, everything makes sense...no strange doctrines such as the trinity, just common sense straight from G-d through the rabbis. The Noahide movement is growing, and more and more Christians are returning to G-d alone. This book will get you off on the right foot. Shalom!</i>" top ranked comment from customer reviews section on the Amazon.com page for The Path of the Righteous Gentile by Chaim Clorfene: http://www.amazon.com/The-Path-Righteous-Gentile-Introduction/dp/087306433X</blockquote>
<div>
Rabbi Clorfene's strategy for getting Gentiles to renounce Yeshua is simple: convince Gentiles to accept Rabbinic Authority as absolute. Here's an excerpt from Rabbi Clorfene's book entitled "The Path of the Righteous Gentile":</div>
<div>
<blockquote class="tr_bq">
"<i>The hurdle that must be cleared in preparation for observing the Seven Noahide Commandments is the acceptance of the idea that<span style="background-color: yellow;"> mankind’s way to the Father is through the oral tradition of Judaism, known as the Oral Torah. Rebellion against the sanctity and authority of Oral Torah has been with us since those first days in the Wilderness of Sinai when the followers of Korah led a revolt against absolute authority of Moses</span>, as we learn in the Book of Numbers, “And they assembled themselves against Moses and against Aaron and said to them, You assume too much; for the whole of the congregation are all of them holy, and the Lord is among them; wherefore then will you lift yourselves up above the congregation of the Lord? (Numbers 6:3).”<br /> In the end, God performed a great miracle to demonstrate His preference for the Mosaic authority, “And the earth opened her mouth and swallowed them and their houses and all the men that were for Korah and all their wealth. And they went down, they and all who were for them, alive into the pit; and the earth closed over them and they disappeared from the midst of the congregation (Numbers 16:32,33).”<br />When God gave the Torah to the Jewish people on Mount Sinai, all the people accepted the Written Torah willingly, but God had to lift the mountain over their heads and threaten to drop it on them to persuade them to accept the Oral Torah. If the Jews had difficulty in accepting the Oral Torah as no less divine than Scripture, how much more difficult must it be for the non-Jews. But accept the oral tradition they must, for the source of understanding the Seven Noahide Commandments is found in the Talmud and later rabbinic teachings, and nowhere else</i>," Rabbi Clorfene, The Path of the Righteous Gentile</blockquote>
</div>
<div>
Your director at First Fruits of Zion, Boaz Michael, used a similar strategy when he said:</div>
<div>
<blockquote class="tr_bq">
"<i>One way is the unique role that the Jews have [and one] that is completely removed within the One Law theology is an across the board rejection of the authority of the Jewish people to define the halachic parameters of how the Torah is to be applied. One Law theologians have no desire to defer to the halachic standard normative of the Jewish people because in doing so would remove any basis for the idea that Gentiles should be obligated to the Torah the exact same way as Jews. Judaism has always rejected this idea and rightfully so.<br /> In rejecting the right and the responsibility of the Jewish people to define what it means to be Jewish and practice Judaism, One Law theology strikes directly at the core of authentic Judaism. One Law replaced the Jewish rabbis and sages with self-appointed Gentiles who believe that they are divinely sanctioned to interpret Torah outside of the Jewish context. Whatever conclusion they come to are given a greater weight than those of the Jewish halachic authorities. <span style="background-color: yellow;">That can be compared to the rebellion of Korah in the wilderness</span></i>," Boaz Michael, from: http://dailyminyan.com/2012/08/01/part-ii-excerpts-from-umjc-2012-conference-lecture-by-boaz-michael-ffoz/</blockquote>
</div>
<div>
So I basically just have 2 questions for you:</div>
<div>
<br /></div>
<div>
<i>Are you still a believer in Yeshua?</i></div>
<div>
<br /></div>
<div>
<i>If so, why are you encouraging Gentiles to listen to rabbis like Clorfene who have a proven history of persuading Gentiles to renounce Yeshua?</i></div>
Unknownnoreply@blogger.com41tag:blogger.com,1999:blog-5143697192802548581.post-22535442864550730392016-03-01T11:12:00.001-08:002016-03-01T12:31:24.102-08:00Shadows of Yeshua in the Writings of the Rabbis: A Brief Survey of Passages Reflecting the Underlying Belief That the Image (Demut) of the Glory (Kavod) of the Hidden G-d is AnthropicRecently I was reading a chapter in Wolfson's "Through a Speculum That Shines" which was entitled "Israel: The One Who Sees God --Visualization of God in Biblical, Apocalyptic, and Rabbinic Sources". I think the title of the chapter is fascinating by itself--the idea that only Israel can see G-d. But I wanted to focus on a different aspect of the chapter...<br />
<br />
<br />
<a name='more'></a><br /><br />
<br />
<i>The reality that the Rabbis believed G-d's form (demut) is anthropic, i.e. that His form resembles that of a man.</i><br />
<br />
First, we should begin with a brief survey of apparently conflicting passages in the Torah, some which seem to suggest that G-d does not have a form and many others which seem to suggest that G-d does indeed have a form.<br />
<br />
VERSES SUGGESTING G-D DOES NOT HAVE A FORM:<br />
<br />
<blockquote class="tr_bq">
"To whom, then, can you liken God, what form (demut) compare to Him?" Isaiah 40:18</blockquote>
<br />
<blockquote class="tr_bq">
"You came near and stood at the foot of the mountain while it blazed with fire to the very heavens, with black clouds and deep darkness. Then the Lord spoke to you out of the fire. You heard the sound of words <i>but saw no form</i>; there was only a voice," Deuteronomy 4:11-12</blockquote>
<div>
<br /></div>
<div>
<div>
VERSES SUGGESTING G-D HAS A FORM:</div>
<div>
<br /></div>
<blockquote class="tr_bq">
"Then God said, "Let us make mankind in our image, in our form (kidemutenu), so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground,'" Genesis 1:26</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
"Above the vault over their heads was what looked like a throne of lapis lazuli, and high above on the throne was a form (demut) like that of a man," Ezekiel 1:26</blockquote>
<div>
<br /></div>
<div>
NOTE: The Ezekiel passage in describing HaShem in anthropic terms is also making an implicit reference to Genesis 1:26 as if to say that this is the Being in whose image the Adam was made.</div>
<div>
<br /></div>
<blockquote class="tr_bq">
"With him I speak face to face, clearly and not in riddles; he sees the <i>form </i>of the LORD. Why then were you not afraid to speak against my servant Moses?" Numbers 12:8</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
" Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel. Under his feet was something like a pavement made of lapis lazuli, as bright blue as the sky. But God did not raise his hand against these leaders of the Israelites; <i>they saw God</i>, and they ate and drank," Exodus 24:9-11</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
"Then Moses said, “Now show me your glory.” And the Lord said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. But,” he said, “you cannot see my face, for no one may see me and live.” Then the Lord said, “There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen," Exodus 33:18-23</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
"Micaiah continued, "Therefore hear the word of the LORD: I saw the LORD sitting on his throne with all the multitudes of heaven standing around him on his right and on his left," 1 Kings 22:19</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
"In the year that King Uzziah died, I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple," Isaiah 6:1</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
"As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire," Daniel 7:9</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
"And I have spoken unto the prophets, And I have multiplied vision, And by the hand of the prophets I use images," Hosea 12:10</blockquote>
</div>
<div>
<br /></div>
<div>
<div>
RABBINIC PASSAGES THAT SUGGEST G-D APPEARS IN ANTHROPIC FORMS:</div>
</div>
<div>
<br /></div>
<div>
So then how do the Rabbis deal with these passages? Do they deny that G-d can appear as anthropos? Let's have a look at a few of the passages:</div>
<div>
<br /></div>
<div>
<blockquote class="tr_bq">
" 'R. Yudan said: Great is the power of the prophets who compare the form to its Creator, as it says, 'I heard a human voice' (Dan. 8:16), and it is written, 'Upon this semblance of a throne, there was the semblance of a human form' (Ezek. 1:26) for [God] appears to them in many images (dimyonot), as it says, 'and through the prophets I was imaged' (Hosea 12:11),'" Midrash Zuta on Eccl. 9:1, as quoted in Wolfson's "Through a Speculum That Shines"</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
"Through the prophets I was imagined, that is, I appeared to them in several forms (demuyot)," Rashi, as quoted in Wolfson's "Through a Speculum That Shines"</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
"I appeared to them in several images (demuyot). At the sea I appeared to them as a warrior doing battle, as it is written, 'The Lord, the Warrior' (Exod. 15:3). And at Sinai I appeared as an elder teaching Torah....At the Tabernacle I appeared to them as a bridgegroom entering his chamber. This is [the meaining of] 'what can I liken to You.' The Holy One, blessed be He, said to Israel: Did I not appear to the prophets in many images...as it is written, 'I multiplied great visions and through the prophets I was imaged,' Pesiqta Rabbati, commenting on Lam. 2:13, as quoted in Wolfson's "Through a Speculum That Shines"</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
" 'The Holy One, blessed be he, said: Certainly 'I spoke to the prophets,' but 'I multiplied visions,' for the prophecy of one was not like that of another. Amos saw Me standing...Isaiah saw Me sitting...Moses saw Me as a warrior...Daniel saw Me as an elder...Therefore it says, 'through the prophets I was imaged,'" Aggadat Bereshit, as quoted in "Through a Speculum That Shines"</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
" 'They [the Israelites] said: Our wish is to see our king; one who hears is not comparable to one who sees. God said to him [Moses]: Give them what they have requested, 'For on the third day the Lord will descend in the sight of all the people upon Mount Sinai' (Exod. 19:11),'" Mekhilta de-Rabbi Ishmael, Bahodesh, as quoted in Wolfson's "Through a Speculum That Shines"</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
" 'This is what they [the Israelites] demanded. They said: Our wish is to see the glory of our king,'" Shir ha-Shirim Rabbah, as quoted in Wolfson's "Through a Speculum That Shines"</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
" ' R. Levi said: Israel asked two things of the Holy One, blessed be He--that they might see His glory (kevodo) and hear His voice. And they did see His glory and hear His voice, as it is written, 'The Lord our God has just shown us His majestic Presence, and we have heard His voice out of the fire' [Deut. 5:22-24],'" Shemot Rabbah 29:3, as quoted in Wolfson's "Through a Speculum That Shines"</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
" 'R. Pinehas ben Hama said: Israel asked two things of the Holy One, blessed be He--that they might see His image (demuto) and hear the [ten] commandments from His mouth, as it is written, 'Let him give me of the kisses of his mouth' (Cant. 1:2),'" Shemot Rabbah 41:3, as quoted in Wolfson's "Through a Speculum That Shines"</blockquote>
<div>
<br /></div>
<blockquote class="tr_bq">
" 'R. Berechiah said: Observe the greatness of those who went down to the sea. How much did Moses have to beg and prostrate himself before God before he saw the [divine] image (ha-demut), as it says, 'Let me behold Your glory' (Exod. 33:18). The Holy One, blessed be He, said to him, 'You cannot see My face' (ibid., 20). In the end God showed him a token of it, as it says, 'as My glory passes by' (ibid., 22). The beasts who carry the throne do not recognize the [divine] image. When the time comes for them to sing their praises, they say: Where is He? We do not know if He is here or somewhere else. Yet, wherever He may be, 'blessed be the glory of the Lord from His place' (Ezek. 3:12). Each and every one of those who came up from the sea could point with his finger and say: 'This is my God, and I will glorify Him' (Exod. 15:2),'" Shemot Rabbah 23:15, as quoted in Wolfson's "Through a Speculum That Shines"</blockquote>
</div>
<div>
<br /></div>
<div>
CONCLUSION</div>
<div>
<br /></div>
<div>
As you can see, the Rabbis don't shy away from either the fact that G-d has a form (demut) or from the fact that this form appears at various times as anthropos (i.e. the form of a man).</div>
<div>
<br /></div>
<div>
Why is this significant?</div>
<div>
<br /></div>
<div>
Because this is precisely the claim of Messianic Judaism: that the Messiah (Yeshua) is the very image (demut) of the glory (kavod) of the Hidden G-d!</div>
<div>
<br /></div>
<div>
Shalom and Blessings,</div>
<div>
<br /></div>
<div>
Peter</div>
<div>
<br /></div>
Unknownnoreply@blogger.com9tag:blogger.com,1999:blog-5143697192802548581.post-85890122347428891642016-02-24T09:56:00.001-08:002016-03-02T14:48:30.797-08:00The Rainbow: Symbol of the Shekhinah, Symbol of the Torah of Moses<br />
<a name='more'></a><br /><br />
<br />
The Rabbis have said that the 7 colors of the rainbow represent the 7 Noahide laws, a set of laws that they claim derives from Scripture. <br />
<br />
<i>But Scripture actually says the rainbow represents the complete, indivisible Torah of Moses.</i><br />
<br />
Allow me to explain.<br />
<br />
First, the number 7 refers to completeness/perfection. The 7 colors of the rainbow therefore tell us that the rainbow represents the complete/perfect light. <br />
<br />
Next, the rainbow is connected with the Shekhinah (Divine Glory):<br />
<blockquote class="tr_bq">
"And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. <span style="background-color: yellow;">As the appearance of the bow that is in the cloud in the day of rain</span>, so was the appearance of the brightness round about. <span style="background-color: yellow;">This was the appearance of the likeness of the glory of the HaShem</span>. And when I saw it, I fell upon my face, and I heard a voice of one that spake," Ezekiel 1:26-28</blockquote>
<div>
Here we see that the glory of HaShem, which is a perfectly complete light, can manifest as a rainbow with the seven colors representing this perfection and completion. </div>
<div>
<br /></div>
Now consider that this complete/perfect, Divine Light of the Shekhinah also shines through the Torah (and through them who study and practice Torah):<br />
<blockquote class="tr_bq">
"For this command is a fire, this Torah is a light, and correction and instruction are the way to life," Proverbs 6:23</blockquote>
<blockquote class="tr_bq">
"And those that understand shall shine as the brightness of the firmament; and those that teach righteousness to the multitude as the stars in perpetual eternity," Daniel 12:3</blockquote>
<blockquote class="tr_bq">
"I have more understanding than all my teachers: for thy testimonies are my meditation," Psalm 119:99</blockquote>
<div>
The light of Torah therefore cannot be divided because it represents the light of the Shekhinah--which is G-d Himself:</div>
<div>
<blockquote class="tr_bq">
"The Lord is my light..." Pslam 27:1 </blockquote>
</div>
<div>
<blockquote class="tr_bq">
"3. Nahmanides: Divine Immanence<br />
What is Nahmanides' understanding of God's 'glory' filling the Tabernacle? How did he conceive the presence of the shekhinah in the Temple? Does he necessarily disagree with Saadia and Maimonides? After all, he does not deny the principle of God's incorporeality. From the passages of his introduction to Exodus and his commentary on Exodus 25 cited above, it would seem that he regards the 'Glory of the Lord' as something more inherently related to God Himself--and not simply a light that he created. But this cannot be proven decisively from his words there.<br />
For clarification, we must turn to Nahmanides' commentary on Genesis 46, a long passage in which he vociferously attacks Maimonides' far-reaching abstraction of God's presence in the physical world--and his reinterpretation of biblical verses that speak in this vein. In that context Nahmanides states his view regarding Maimonides' conception of shekhinah quite clearly:<br />
'Heaven forbid that the matter called shekhinah or 'glory' is a created [entity] apart from God Himself, as the Master [Maimonides] has conceived here and in many chapters of his book.'<br />
Speaking quite dramatically, Nahmanides denies the very possibility that the shekhinah or kavod--the 'Glory of the Lord,' is something is merely created by God, in other words, anything other than His very essence--as Maimonides had averred consistently.<br />
Nahmanides marshals proof for his position by citing the Targum of Ezek 3:12, the angels' praise: 'Blessed be the Glory of the Lord from His place'"<br />
'Jonathan Ben Uziel's Aramaic said: 'Blessed be the Glory of the Lord from the region of His Divine abode' ...If one would say that the verse in Ezekiel refers to a 'glory' that was created (kavod nivra'), as is the opinion of the Master with respect to the verse 'And the Glory of the Lord filled the Tabernacle,' and other similar verses, then how did the angels direct their words, 'Blessed, etc.,' toward it? For he who blesses and prays to a glory that was created (kavod nivra') is as he who worshipped idols!<br />
The teachings of our Rabbis also contain many texts which indicate that the term shekhinah is [i.e., connotes] God, blessed be He.'<br />
As Nahmanides observes, it seems clear enough from Scripture and from the authoritative Targum of Jonathan ben Uziel that 'the Glory of the Lord' refers to God Himself--even when it refers to a spatially confined entity," "The Temple of Jerusalem: From Moses to the Messiah" Edited by Steven Fine</blockquote>
</div>
<blockquote class="tr_bq">
"All of the Divine commandments are One, a single unity. This idea finds expression in the verse, "A commandment is like a flame..." - i.e., each commandment is an individual flame. However, the Torah is not the mere sum total of many individual flames; rather, "the Torah is light." The Torah, which contains all of the individual commandments, is a single unified light. The flames unite to form one great light, for the Torah is a single unit..." Maharal of Prague, Commentary to Pirkei Avot</blockquote>
<div>
In conclusion, all Torah-pursuant Messianics should reclaim the rainbow as a symbol of the Glory of HaShem which shines through His perfect Torah.</div>
<div>
<br /></div>
<div>
Shalom,</div>
<div>
<br /></div>
<div>
Peter</div>
<div>
<br /></div>
Unknownnoreply@blogger.com50tag:blogger.com,1999:blog-5143697192802548581.post-72612369888188801682016-02-12T11:44:00.001-08:002016-02-12T11:53:58.046-08:00Should the Jewish People Have Expected a Divine Messiah?It's not uncommon for modern Orthodox Jews to assert that the idea of a Divine Messiah goes completely against Scripture.<br />
<br />
<b><i>But is there really no basis in Scripture for a Divine Messiah?</i></b><br />
<br />
Let's look at few passages and find out.<br />
<br />
<br />
<a name='more'></a><br />
<br />
<u><b>MOSHIACH IN THE BOOK OF DANIEL:</b></u><br />
<br />
Perhaps a good place to start is with the Book of Daniel where, after describing the white-haired "Ancient of Days" it describes yet another Divine figure: <br />
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<br />
<blockquote class="tr_bq">
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“<span class="text">In my vision at night I looked, and there
before me was one like a <span style="background-color: yellow;"><i><b>son of man</b></i></span>,<sup data-fn="#fen-NIV-21947a" data-link="[<a href="#fen-NIV-21947a" title="See footnote a">a</a>]">
</sup>coming with the clouds of heaven. He approached the Ancient of Days and
was led into his presence.</span> <span class="text"><sup><span id="en-NIV-21948"> </span></sup>He was given authority, glory and sovereign power;
all nations and peoples of every language worshiped him. His dominion is an
everlasting dominion that will not pass away, and his kingdom is one that will
never be destroyed,” Daniel 7:13-14</span></div>
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<br />
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<span class="text">The Rabbinic interpretation of this passage is that this "son of man" is the Messiah:</span></div>
<br />
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“Rabbi <span style="font-family: inherit;">Alexandri </span>said: Rabbi Joshua Ben Levi pointed out a
contradiction. It is written, "in its time" [will the Messiah come],
whilst it is also written, "I [the Lord] will hasten it"! – If they
are worthy, I will hasten it: if not [he will come] at the due time… Rabbi
Alexandri said: Rabbi Joshua opposed two verses: it is written, "And
behold, one like the son of man came with the clouds of heaven" (Daniel
7:13); whilst [elsewhere] it is written, "[behold, thy king cometh unto
thee…] lowly, riding upon an ass" (Zechariah 9:9)! – If they are
meritorious, [he will come] "with the clouds of heaven"; if not,
"lowly and riding upon an ass"” BT, Sanhedrin, 98a.</div>
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Now for the interesting part: <i> <b>the Rabbinic interpretation also says that this "son of man" is a manifestation of HaShem. </b></i><span style="font-family: inherit;">In <span style="font-size: 11pt; line-height: 115%;">Mekhilta
De-Rabbi Ishmael, Tractate Bahodesh (see note at bottom), it is explained that the plural "thrones" in Daniel 7:9 should not be construed as two powers in Heaven but rather as conveying the idea that the same G-d can have various manifestations (e.g. as a young man of war or as an old man). The upshot: there is a Rabbinic basis for viewing the "Son of Man" as both Messiah and G-d Himself.</span></span></div>
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<span style="font-family: inherit;"><span style="font-size: 11pt; line-height: 115%;"><br /></span></span></div>
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<span style="font-family: inherit;"><span style="font-size: 11pt; line-height: 115%;"><u><b>MOSHIACH IN THE PSALMS:</b></u></span></span></div>
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<span style="font-family: inherit;"><span style="font-size: 11pt; line-height: 115%;"><br /></span></span></div>
The Messiah was to suffer and die:<br />
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<blockquote class="tr_bq">
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“ I am poured out like water, and all my bones are out of
joint: my heart is like wax; it is melted in the midst of my bowels.<span style="mso-spacerun: yes;"> </span>My strength is dried up like a potsherd; and
my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.<span style="mso-spacerun: yes;"> </span>For dogs have compassed me: the assembly of
the wicked have inclosed me: they pierced my hands and my feet.<span style="mso-spacerun: yes;"> </span>I may tell all my bones: they look and stare
upon me.<span style="mso-spacerun: yes;"> </span>They part my garments among
them, and cast lots upon my vesture,” Psalm 22:14-18 (see also Isaiah 53)</div>
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<span style="font-family: inherit;"><span style="font-size: 11pt; line-height: 115%;">And then be resurrected:</span></span></div>
<br />
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<blockquote class="tr_bq">
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“For thou wilt not leave my soul in hell; neither wilt thou
suffer thine Holy One to see corruption,” Psalm 16:10</div>
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Destined to be King of Israel because He is the "Son of God":</div>
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<blockquote class="tr_bq">
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“Yet have I set my king upon my holy hill of Zion. <span style="mso-spacerun: yes;"> </span>I will declare the decree: the Lord hath said
unto me, Thou art my Son; this day have I begotten thee,” Psalm 2:6,7</div>
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<br /></div>
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<u><b>MOSHIACH IN ISAIAH:</b></u></div>
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This Kingly Messiah is called "the Mighty God":</div>
<br />
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“For unto us a child is born, unto us a son is given: and
the government shall be upon his shoulder: and his name shall be called
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Peace,” Isaiah 9:6</div>
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And this term "Mighty God" is a title that applies <i>only </i>to G-d Himself:</div>
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“A remnant will return, a remnant of Jacob will return to
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<u><b>MOSHIACH IN ZECHARIAH:</b></u></div>
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<br /></div>
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This Kingly Messiah first had to come in humble fashion:</div>
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<blockquote class="tr_bq">
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“Rejoice greatly, O daughter of Zion! Shout, O daughter of
Jerusalem! Behold, your King is coming to you; He is just and having salvation,
Lowly and riding on a donkey, A colt, the foal of a donkey,” Zech. 9:9</div>
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But will one day be recognized as G-d Himself:</div>
<br />
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<blockquote class="tr_bq">
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"And I will pour out on the house of David and the
inhabitants of Jerusalem a spirit of grace and supplication. <i>They will look on
me [<b>note: the speaker here is HaShem</b>]</i>, the one they have pierced, and they will mourn for him as one mourns for an
only child, and grieve bitterly for him as one grieves for a firstborn son,”
Zechariah 12:10</div>
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<u><b>CONCLUSION:</b></u></div>
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<br /></div>
The evidence has been there all along! Yeshua is present throughout the Torah! : )<br />
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<br /></div>
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Shalom,</div>
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<br /></div>
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Peter</div>
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</div>
<br />
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</div>
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</div>
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<span style="font-family: "calibri" , "sans-serif"; font-size: 11.0pt; line-height: 115%;">NOTE:</span></div>
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<br />
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<div class="MsoNormal">
“I am the Lord, you God (ADONAI Elohekha)” (Ex. 20:2).</div>
<div class="MsoNormal">
Why is this said?</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>For this
reason.<span style="mso-spacerun: yes;"> </span>At the sea he [God] appeared (to
them) as a mighty hero (gibbor) doing battle, as it is said:<span style="mso-spacerun: yes;"> </span>‘The Lord is a man of war” (Ex. 15:3).</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>At Sinai he
appeared (to them) as an old man (zaqen) full of mercy, as it is said:<span style="mso-spacerun: yes;"> </span>“And they saw the God of Israel, etc.” (Ex.
24:10).<span style="mso-spacerun: yes;"> </span>And of the time after they had
been redeemed, what does it say?<span style="mso-spacerun: yes;"> </span>“And
the like of the very heaven for clearness” (ibid.).<span style="mso-spacerun: yes;"> </span>Again it says:<span style="mso-spacerun: yes;"> </span>“I beheld till thrones were placed” (Dan.
7:9).<span style="mso-spacerun: yes;"> </span>And it also says:<span style="mso-spacerun: yes;"> </span>“A fiery stream issued and came forth from
before him, etc.” (Dan. 7:10).</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>(Scripture,
therefore,) would not let the nations of the world have an excuse for saying
that there are two powers (shetei rashuyyot), but declares:<span style="mso-spacerun: yes;"> </span>“I am the Lord, your God” (Ex. 20:2) –</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>I am he who was
in Egypt and I am he who was at the sea.</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>I am he who was
at Sinai.</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>I am he who was
in the past and I am he who will be in the future.</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>I am he who is in
this world and I am he who will be in the world to come, as it is said:<span style="mso-spacerun: yes;"> </span>“See now that I, even I, am he, etc.” (Deut.
32:39).<span style="mso-spacerun: yes;"> </span>And it says:<span style="mso-spacerun: yes;"> </span>“Even to old age I am the same”<span style="mso-spacerun: yes;"> </span>(Isa. 46:4).<span style="mso-spacerun: yes;">
</span>And it says:<span style="mso-spacerun: yes;"> </span>“Thus said the Lord,
the King of Israel, and his redeemer, the Lord of Hosts (ADONAI tzeva’ot):<span style="mso-spacerun: yes;"> </span>I am the first, and I am the last” (Isa.
44:6).<span style="mso-spacerun: yes;"> </span>And it says:<span style="mso-spacerun: yes;"> </span>“Who has wrought and done it?<span style="mso-spacerun: yes;"> </span>He that called the generations from the
beginning.<span style="mso-spacerun: yes;"> </span>I, the Lord, who am the
first, etc. [and with the last I am as well]” (Isa. 41:4).</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>R. Nathan
says:<span style="mso-spacerun: yes;"> </span>“From here one can give an answer
to the heretics (minim) who say: ‘There are two powers (shetei
rashuyyot).’<span style="mso-spacerun: yes;"> </span>For when the Holy One,
blessed be he, stood up and exclaimed:<span style="mso-spacerun: yes;">
</span>‘I am the Lord, your God’ (Ex. 20:2), was there any one who stood up to
protest against him?</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>If you should say
that it was done in secret—has it not been said:<span style="mso-spacerun: yes;"> </span>“I have not spoken in secret, etc.” (Isa.
45:19)?<span style="mso-spacerun: yes;"> </span>“I said not to the seed of
Jacob” (ibid.), (that is), to these (alone) will I give it.<span style="mso-spacerun: yes;"> </span>Rather, “they sought me in the desert”
(ibid.).<span style="mso-spacerun: yes;"> </span>Did I not give it in broad
daylight (pangas)?<span style="mso-spacerun: yes;"> </span>And thus it says:<span style="mso-spacerun: yes;"> </span>“I the Lord<span style="mso-spacerun: yes;">
</span>speak righteousness, I declare things that are right” (ibid.),” Schafer,
The Jewish Jesus, pg. 57, quoting from Mekhilta De-Rabbi Ishmael, Tractate
Bahodesh</div>
<br />
<div class="MsoNormal">
</div>
Unknownnoreply@blogger.com55tag:blogger.com,1999:blog-5143697192802548581.post-10351047519354468372016-02-09T06:31:00.002-08:002016-02-09T06:31:41.474-08:00The Early Rabbinic Belief That G-d Has a Body: A Look at Genesis RabbahThe more I learn about early Rabbinic Judaism, the more I'm coming to realize, despite protestations from modern Orthodox Judaism, that it is <i>very </i>Jewish to believe that G-d has a body. To that end, here is a midrash I was reviewing this morning in which the angels mistook Adam for G-d since Adam was made in the image of G-d:<br />
<br />
<blockquote class="tr_bq">
"... <br />A. Said R. Hoshaiah, 'When the Holy One, blessed be he, came to create the first man, the ministering angels mistook him [for God, since man was in God's image,] and wanted to say before him, 'Holy, [holy, holy is the Lord of hosts].' </blockquote>
<blockquote class="tr_bq">
B. 'To what may the matter be compared? To the case of a king and a governor who were set in a chariot, and the provincials wanted to greet the king, 'Sovereign!' But they did not know which one of them was which. What did the king do? He turned the governor out and put him away from the chariot, so that people would know who was king. </blockquote>
<blockquote class="tr_bq">
C. 'So too when the Holy One, blessed be he, created the first man, the angels mistook him [for God]. What did the Holy One, blessed be he, do? He put him to sleep, so everyone knew that he was a mere man. </blockquote>
<blockquote class="tr_bq">
D. 'That is in line with the following verse of Scripture: 'Cease you from man, in whose nostrils is a breath, for how little is he to be accounted' (Is.2:22).' (Gen. R. VIII:X)," <i>as quoted in "The Incarnation of God" by Jacob Neusner</i></blockquote>
Unknownnoreply@blogger.com20tag:blogger.com,1999:blog-5143697192802548581.post-19869542560850845322016-01-29T05:05:00.003-08:002016-01-29T05:05:38.567-08:00Sukkah as Divine Body of the Moshiach: Latent Incarnational Teachings in Rabbinic Judaism<blockquote class="tr_bq">
"In the beginning was the Word, and the Word was with God, and the Word was God....And the Word was made His sukkah among us, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth," John 1:1,14</blockquote>
<div>
<br /></div>
The Apostolic Writings record in the Besorah of Yochanan (Gospel of John) that G-d made His sukkah (tent) among mankind by becoming flesh--by being born as a little Jewish baby on the festival of Sukkot in a town called Bet Lechem.<br />
<br />
Cue the scoffs from many Orthodox Jews: <i>Our Rabbis tell us that G-d would never dwell with mankind in a sukkah of flesh!</i><br />
<br />
<i><b>But what do the Rabbis really say?</b></i><br />
<i><br /></i>
First, it should be noted that the Rabbis say that the Word of G-d (i.e. the Torah) corresponds to the form of a man:<br />
<blockquote class="tr_bq">
" 'The end of the matter, when all is said and done: fear God and guard His commandments, for this is all of a person.' 'The end of the matter' is Adam, who was created last. And the first in thought is the last in deed. He was created at the end so that he could include everything in his image and likeness. He was created with 613--248 limbs and 365 sinews, corresponding to the positive and negative commandments. 'Fear God' refers to the negative commandments 'and guard His commandments' refers to the positive commandments. Thus it is written, 'for this is all of a person.' For a person is constructed from limbs and sinews," Isaiah Horowitz, The Generations of Adam, pg. 216</blockquote>
<div>
Next, the Rabbis say that the sukkah represents the Divine Glory of HaShem:</div>
<div>
<blockquote class="tr_bq">
" 'Rabbi Eliezer says--they were actual booths; R. Aqiba says--[they were Clouds of Divine Glory]," (Sifra Emor, Ch. 17)<br />
This argument considers two positions: one claiming that sukkot are meant to replicate and therefore symbolize the booths in which the Israelites dwelled in the desert following the exodus, and the other asserting that the ritual sukkot....symbolize the 'Clouds of Glory'--the Clouds of Divine Glory that protected the Israelites in the desert during the daytime hours (while a pillar of fire did so at night; see Ex. 13:21-2)....<br />
The tannaitic midrash, the Mekhilta d'Rabbi Ishmael...preserves a different version of the opinion attributed to R. Aqiba above. Commenting on the biblical report that 'they travelled from Sukkot' (Ex. 13:30, where 'Sukkot' is clearly the name of a place) the midrash says, 'R. Aqiba says: 'Sukkot' is none other than the Clouds of Divine Glory.' This association is partly suggested by the fact that the very next verse in the torah describes the children of Israel as travelling during the day with protection of the clouds. But the simple meaning of 'Sukkot' leaves no room for doubt; it is unambiguously a place (the version of the midrash at pisha 14 records such an opinion explicitly). So what we have here is an early tradition insisting that 'sukkot' should be seen as the Divine Clouds--protectors of redeemed Israel both in the past and, as the midrash goes on to teach, in the future. This insistence shows the power of this interpretive tradition at the earliest level of rabbinic interpretation. In fact, after having reviewed the traditions in detail, Rubenstein concludes that this interpretive tradition...is 'the dominant or at least majority opinion' in the rabbinic setting (Rubenstein, 1995, p. 243, n. 15)," David Kraemer, Rabbinic Judaism: Space and Place</blockquote>
</div>
Next, consider that the Rabbis say that the "sukkah" in Amos 9 ("the fallen sukkah of David") refers to the Moshiach:<br />
<blockquote class="tr_bq">
Nachman said to R. Isaac: “Have you heard when Bar Nafli will come?” “Who is Bar Nafli?” he asked. “Messiah”, he answered. “Do you call the Messiah Bar Nafli?” “Yes”, he responded, as it is written, “on that day I will raise up the fallen Sukkah of David.” (Sanhedrin 96b-97a)</blockquote>
So the sukkah represents both Moshiach and G-d Himself. But this is not the first time that Moshiach has been identified with G-d in Rabbinic writings. Observe:<br />
<blockquote class="tr_bq">
"We conclude this section with a quotation from Genesis Rabbah 2.4. Commenting on Gen. 1:2, R. Simeon b. Lakish is credited with saying, 'And the Spirit of God hovered': this alludes to the 'spirit of the Messiah', as you read, 'And the spirit of the LORD shall rest upon him' (Isa. 11:2)...." McDonough, Christ as Creator</blockquote>
<div>
Here we see that the Rabbis equated the "Spirit of G-d" with the "Spirit of Moshiach." </div>
<div>
<br /></div>
<div>
So it really shouldn't come as a shock to Orthodox Jews that the Apostolic Writings say that the Word of G-d made His sukkah with mankind, revealing the Divine Glory in the form of Yeshua, the Davidic Moshiach. <i>The Rabbis have already said that the "sukkah" represents the Divine Glory and that the "sukkah" represents the Moshiach ben David!</i> : )</div>
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May G-d reveal His Glory to all Israel in our day! May G-d bless the city of David and shelter it with His Peace!</div>
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Shalom,</div>
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Peter</div>
<br />Unknownnoreply@blogger.com136tag:blogger.com,1999:blog-5143697192802548581.post-67441461799770234732016-01-28T09:31:00.001-08:002016-01-28T09:31:04.583-08:00Hebrew Tip for MenFor us non-Jewish Messianics, it's sometimes difficult to remember all the rules of Hebrew. For example, with the shin, if the dot is on the left side then the shin is pronounced with an "s" sound; if the dot is on the right side then the shin is pronounced with a "sh" sound. How can we as men remember the rule that a dot on the right means "sh"? Use the following sentence as a memory device:<br />
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"<i>She is always right</i>."<br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5143697192802548581.post-62140485116374981622016-01-06T10:37:00.000-08:002016-01-06T10:42:43.847-08:00Does G-d Really Want a Blood Sacrifice?Ever since the destruction of the Temple in 70 C.E., there has been an attempt in Rabbinic Judaism to downplay the importance of blood sacrifice. It has been argued that sacrifice can be replaced with "comparable" means of atonement:<br />
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"It once happened that Rabban Yohanan ben Zakkai was leaving Jerusalem
and Rabbi Yehoshua was walking behind him, when the latter saw the
Temple in ruins. Said Rabbi Yehoshua: 'Woe to us that this is in
ruins, the place where the sins of Israel were expiated!' He [Rabban
Yohanan ben Zakkai] replied to him: 'My son, be not grieved, we have a
comparable means of atonement. Which is this? It is [acts of] loving
kindness, as it is said, 'For I desire mercy, and not sacrifice, [Hosea
6:6]'" Midrash Avot D’rabbi Natan 4:5</blockquote>
The following verse is invoked to assert that G-d doesn't even want burnt offerings:<br />
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"For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings," Hosea 6:6</div>
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But were the Prophets really trying to overturn Torah? Were they trying to turn people away from establishing the Temple with its system of blood sacrifices? Heschel has the following insights:</div>
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"Sacrifice, the strength and the measure of piety, acts wherein God and man meet--all this should be called obnoxious?</div>
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Of course, the prophets did not condemn the practice of sacrifice in itself; otherwise, we should have to conclude that Isaiah intended to discourage the practice of prayer (Isa. 1:14-15). They did, however, claim that deeds of injustice vitiate both sacrifice and prayer. Men may not drown out the cries of the oppressed with the noise of hymns, nor buy off the Lord with increased offerings. The prophets disparaged the cult when it became a substitute for righteousness. It is precisely the implied recognition of the value of the cult that lends force to their insistence that there is something far more precious than sacrifice..." Heschel, The Prophets</div>
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Now the deepest mystery regarding blood sacrifice is that the blood represents the bond of kinship. So all of these blood sacrifices serve as a metaphor for a bond of kinship. But kinship with whom? In Genesis we have a clue:</div>
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"Vayomer Avraham Elohim yir'eh-lo haseh le'olah beni vayelchu shneyhem yachdav," Genesis 22:8</blockquote>
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"And Abraham said: 'God will a provide Himself the lamb for a burnt-offering, my son.' So they went both of them together," Genesis 22:8 (Jewish Publication Society)</blockquote>
Israel broke the covenant because in the Old Covenant there is no way to perfect the heart. So the Prophets speak of a New Covenant in which G-d perfects our hearts so that we will want to follow the Torah. Our own hearts are desperately wicked. We need the heart transplant that only the New Covenant provides.<br />
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The Prophets tells us that G-d wants both the sacrifice and the right heart attitude. Only in Yeshua can we have both. In Him G-d has provided the sacrifice--the blood of kinship--and created a way to change our hearts.<br />
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Shalom,<br />
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Peter <br />
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Unknownnoreply@blogger.com142tag:blogger.com,1999:blog-5143697192802548581.post-55644895802447183262015-12-28T09:52:00.000-08:002015-12-30T00:50:33.475-08:00Staying "Put" in the Garden of Eden: The Deeper Meaning of Shabbat According to Genesis Rabbah<div class="p1">
This past week I saw something that encouraged me and something that discouraged me--both in regard to Gentiles observing Shabbat. The encouraging thing was to read a friend's Facebook post about his Shabbat preparations--<i>in particular that he had a crockpot full of venison</i>. Now that's a good way to delight in Shabbat!</div>
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But then I read James Pyles' post entitled "Noahides, Talmidei Yeshua, And Shabbos Observance Revisited" which was about how Gentiles shouldn't keep Shabbat and I found it to be very discouraging. </div>
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So to encourage myself I reflected on what the Torah has to say about the universal appeal of Shabbat. To that end, let's look at a midrash that discusses how Adam experienced the rest of Shabbat while in the Garden of Eden. The passage addressed by the midrash is as follows:</div>
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“The LORD God took the man and <b><i>put </i></b>him in the Garden of Eden to work it and take care of it,” Genesis 2:15</blockquote>
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The midrash focuses on the language of "<i>put </i>him in the Garden":</div>
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“ A. ‘And he put him’ (Gen. 2:15) means that he gave him [Adam] the religious duty of observing the Sabbath [linking ‘put’ to the meaning of ‘rest,’ which the same root yields]. B. This is in line with the following verse of Scripture: ‘And he rested on the Seventh day’ (Gen. 20:10). C. ‘To till it’ (Gen. 2:15). ‘Six days shall you till’ (Ex. 20:9). D. ‘And to keep it’ (Gen. 2:15). ‘Keep the Sabbath day’ (Deut. 5:12),” Genesis Rabbah as quoted in Neusner’s “A Theological Commentary to the Midrash</blockquote>
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Here we see for the first time in Torah that it is not enough for man to have a <i>time </i>of rest but man also needs a <i>place</i> of rest--needs, in fact,<i> the Garden of Eden</i>--the place where G-d rests and dwells. But now that the Garden of Eden is lost, how is man to find the dwelling place and resting place of G-d? Torah provides a clue:</div>
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“We will go into his <b><i>dwelling place</i></b>: we will worship at his <b><i>footstool</i></b>. Arise, O LORD, into thy <b><i>resting place</i></b>; thou, and <b><i>the ark of thy strength</i></b>. Let thy priests be clothed with righteousness; and let thy saints shout for joy. For thy servant David's sake turn not away the face of thine anointed. The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore. <b> <i>For the LORD hath chosen Zion; he hath desired it for his habitation.</i></b> This is my rest for ever: here will I dwell; for I have desired it,” Psalm 132:7-14</blockquote>
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“This is what the Lord says: ‘Heaven is my <b><i>throne</i></b>, and <b><i>the earth is my footstool</i></b><i>.</i> Where is the <b><i>house you will build</i></b> for me? Where will my <b><i>resting place</i></b> be? Has not my hand made all these things, and so they came into being?’ declares the Lord,” Isaiah 66:1-2</blockquote>
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"The LORD replied, 'My Presence will go with you, and I will give you rest,'" Exodus 33:14</blockquote>
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So the Temple of Israel becomes the new Eden. There's all the main elements of Eden found in the Temple--the Tree of Life (Menorah), the river of life (Ezekiel 47:1), the Cherubim, etc. But until such time as we have the House of the L-rd in Israel, we have something almost as good: we can turn our homes into Eden:</div>
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“…one [finds] the definition of forbidden labor [on Shabbat] in those activities required for the construction and maintenance of the tabernacle, which is to say, God’s residence on earth. The best statement, predictably, is the Talmud of Babylonia Shabbat 39a:<br />‘People are liable only for classifications of labor the like of which was done in the tabernacle. They sowed, so you are not to sow. They harvested, so you are not to harvest. They lifted up the boards from the ground to the wagon, so you are not to lift them in from public to private domain. They lowered boards from the wagon to the ground, so you must not carry anything from private to public domain. They transported boards from wagon to wagon, so you must not carry from one private domain to another.’<br />….Hence to act like God on the Sabbath, the Israelite rests; he does not do what God did in Creation…<br />…<span style="background-color: yellow;">What then takes place inside the walls of the Israelite household when time takes over space and revises the conduct of ordinary affairs? Israel goes home to Eden.</span> How best to make the statement that the Land is Israel’s Eden, that Israel imitates God by keeping the Sabbath—meaning, not doing the things that God did in creating the world but the things God ceased to do on the Sabbath—and that to restore its Eden, Israel must sustain its life—nourish itself—where it belongs?...Israel’s Eden takes place in the household open to others, on the Sabbath, in acts that maintain life, share wealth, and desist from Creation,” Jacob Neusner, Judaism When Christianity Began</blockquote>
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May G-d bless all of you, my brothers and sisters, with a miniature Eden next Shabbat! May you all experience His perfect peace, rest, and joy!</div>
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Shalom,</div>
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Peter</div>
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Unknownnoreply@blogger.com22tag:blogger.com,1999:blog-5143697192802548581.post-71703684315126699902015-12-22T05:26:00.001-08:002015-12-22T05:26:59.240-08:00Eden as Tabernacle of Israel, Adam as Priestly King of Israel<div>
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[The following are some musings from this morning. I didn't have much time to write and so I just posted my notes in the best order that time would allow.]</div>
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In the story of Adam and Eve in the Garden of Eden, we learn that Adam was like a priest:<div>
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"The Garden as the place of the first priest</div>
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Genesis 2:15 says God placed Adam in the garden 'to cultivate [i.e., work] it and to keep it'. The two Hebrew words for 'cultivate and keep' are usually translated 'serve and guard [or keep]' elsewhere in the Old Testament. It is true that the Hebrew word usually translated 'cultivate' can refer to an agricultural task when used by itself (e.g. 2:5; 3:23). When, however, these two words (verbal [abad and samar] and nominal forms) occur together in the Old Testament (within an approximately 15-word range), they refer either to Israelites 'serving' God and 'guarding [keeping]' God's word (approximately 10 times) or to priests who 'keep' the 'service' (or 'charge') of the tabernacle (see Num. 3:7-8; 8:25-26; 18:5-6; 1 Chr. 23:32; Ezek. 44:14).</div>
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The Aramaic translation of Genesis 2:15 (Tg. Neofiti) underscores this priestly notion of Adam, saying that he was placed in the Garden 'to toil in the Law and to observe its commandments' (language strikingly similar to the above Numbers' references; likewise T. Pseudo Jonathon Genesis 2:15). Verse 19 of this Aramaic translation also notes that in the naming the animals Adam used 'the language of the sanctuary'," G. K. Beale, The Temple and the Church's Mission</div>
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He was also like a king in that his task was to "rule over...all the earth." But because Adam failed the way into "tabernacle" of Eden was blocked by Keruvim (Cherubim). So G-d transferred Adam's commission to Abraham (i.e. Israel):</div>
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“The commission of Genesis 1:28 involved the following elements:</div>
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1. ‘God blessed them’;</div>
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2. ‘be fruitful and multiply’</div>
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3. ‘fill the earth’;</div>
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4. ‘subdue the ‘earth’;</div>
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5. ‘rule over…all the earth’ (so Gen. 1:26 and reiterated in 1:28).</div>
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The commission is repeated, for example, to Abraham: (1) ‘I will greatly bless you, and (2) I will greatly multiply your seed…(3-5) and your seed shall possess the gate of their enemies [=’subdue and rule’]. And in your seed all the nations of the earth shall be blessed…’ (Gen. 22:17-18). God expresses the universal scope of the commission by underscoring that the goal is to ‘bless’ ‘all the nations of the earth’,” G.K. Beale</div>
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Just as Adam's commission was transferred to Israel, Eden itself was also transferred to Israel:</div>
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"For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody," Isaiah 51:3</div>
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"They will say, "This land that was laid waste has become like the garden of Eden; the cities that were lying in ruins, desolate and destroyed, are now fortified and inhabited," Ezekiel 36:35</div>
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And one day the Keruvim will no longer stop man from partaking of the Tree of Life:</div>
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"Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear fruit, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing," Ezekiel 47:12</div>
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"Down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations," Revelation 22:2</div>
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So the question is: what happened to change the Keruvim's task of protecting the Tree of Life?</div>
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The answer lies within the Tabernacle.</div>
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It says that there are Keruvim on the outer curtains of the tabernacle, Keruvim on the veil, and Keruvim above the ark itself. Yet it says nothing about these Keruvim holding fiery swords. Rather, man is permitted to enter because an atonement has been made.</div>
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This atonement allows mankind (through Israel) to be restored to the original commission of priesthood and kingship, to the original calling of being made in the Divine Image. </div>
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We were made in this Divine Image in order to stabilize and cultivate the world/universe. And this is why the Tabernacle is associated with creation itself:</div>
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"And God saw all that He had made, and, behold it was very good," Genesis 1:31</div>
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"And Moses saw all the work and, behold, they had done it," Exodus 39:43</div>
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"The heavens and the earth were completed and all their array," Genesis 2:1</div>
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"Thus was completed all the work of the Tabernacle of the tent of meeting," Genesis 39:32</div>
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"God finished the work which he had been doing," Genesis 2:2</div>
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"When Moses had finished the work," Exodus 40:33</div>
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"And God blessed..." Genesis 2:3</div>
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"Moses blessed them..." Exodus 39:43</div>
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"...and sanctified it..." Genesis 2:3</div>
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"...to sanctify it and all of its furnishings" Exodus 40:9</div>
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Rav Yaakov be-Rav Asi said: Why does it say: "Lord, I love the habitation of Your house, and the place where Your glory dwells" (<i>Tehilim</i> 26:8)? Because it is equivalent to the creation of the world. How so?</div>
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On the first day it says: "In the beginning God created the heaven and the earth" (<i>Bereishit</i> 1:1); and it says: "Who stretches out the heavens like a curtain" (<i>Tehilim</i> 104:2). And regarding the <i>Mishkan</i>, what does it say - "And you shall make curtains of goats' hair" (<i>Shemot</i> 26:7).</div>
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On the second day, "Let there be a firmament" (<i>Bereishit</i> 1:6), and it mentions division, as it is stated: "And let it divide water from water." And regarding the <i>Mishkan</i>, it says: "And the veil shall be for you as a division" (<i>Shemot</i> 26:33).</div>
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On the third day, it mentions water, as it says: "Let the waters be gathered" (<i>Bereishit</i> 1:9). And regarding the <i>Mishkan</i>, it says: "You shall also make a laver of brass, and its pedestal also of brass… and you shall put water in it" (<i>Shemot</i> 30:18).</div>
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On the fourth day, He created the lights, as it says: "Let there be lights in the firmament of heaven" (<i>Bereishit</i> 1:14). And regarding the <i>Mishkan</i>, it says: "And you shall make a candlestick of pure gold" (<i>Shemot</i> 25:31).</div>
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On the fifth day, He created the birds, as it is stated: "Let the waters swarm abundantly with moving creatures that have life, and let birds fly above" (<i>Bereishit</i> 1:20). And corresponding to them in the <i>Mikdash – </i>offering sacrifices from sheep and birds.</div>
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On the sixth day, man was created, as it says: "So God created man in his own image" (<i>Bereishit </i>1:27) – He formed him with dignity. And regarding the <i>Mishkan</i> it says "man," namely, the High Priest who was anointed to serve and attend before God.</div>
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On the seventh day: "Thus the heavens and the earth were finished" (<i>Bereishit</i> 2:1). And regarding the <i>Mishkan</i>, it says: "And all the work was finished."</div>
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Regarding the creation of the world, it says: "And God blessed" (<i>Bereishit</i> 1:28). And regarding the <i>Mishkan</i>, it says: "And Moshe blessed them" (<i>Shemot</i> 39:43). Regarding the creation of the world, it says: "And God ended" (<i>Bereishit </i>2:2), and regarding the <i>Mishkan</i>, it says: "And it happened on the day that it was finished." Regarding the creation of the world, it says: "And He sanctified it" (<i>Bereishit</i> 2:3), and regarding the <i>Mishkan</i>, it says: "And Moshe anointed it and sanctified it."</div>
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Why is the <i>Mishkan </i>equivalent to the heavens and the earth? Just as the heavens and the earth testify about Israel, as it says: "I call heaven and earth to witness this day against you" (<i>Devarim</i> 30:19), so the <i>Mishkan </i>is testimony to Israel, as it is stated: "These are the accounts of the <i>Mishkan</i>, the <i>Mishkan </i>of the testimony" (<i>Shemot</i> 38:21).</div>
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Therefore, it says: "Lord, I love the habitation of Your house, and the place where Your glory dwells," Tanchuma Pekudei 2</div>
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AND:</div>
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“…It is written, ‘Who stretches out the heaven like a curtain (Ps. 104:2), while of the Tabernacle it is written, And you shall make curtains of goat’s hair for a tent over the Tabernacle, etc. (Ex 26:7). It is written in connection with the second day, ‘Let there be a firmament… and let it divide, etc.’ (Gen. I, 6), and of the Tabernacle it is written. ‘The veil shall divide unto you’ (Ex. 26:33). Of the third day we read, ‘Let the waters under the heaven be gathered together’ (Gen. 1:9), and of the Tabernacle it is written, ‘Thou shall also make a laver of brass, and the base thereof of brass, whereat to wash, etc.’ (Ex. XXX, 18). Of the fourth day, ‘Let there be lights in the firmament of the heaven’ (Gen. I, 14), and of the Tabernacle, ‘You shall make a candlestick of pure gold, etc.’ (Ex. 25:31). Of the fifth, ‘Let fowl fly above the earth, etc.’ (Gen. 1:20), and of the Tabernacle , ‘The cherubim shall spread out their wings’ (Ex. 25:20). On the sixth day man was created, and in connection with the Tabernacle it says, ‘Bring thou near unto thee Aaron thy brother’(Ex. 28:1). Of the seventh day we have it written, ‘And the heaven and the earth werefinished’ (Gen. 2:1), and of the Tabernacle, ‘Thus was finished all the work of the Tabernacle, etc.’ (Ex. 39:32). In connection with the creation of the world it is written,‘And God blessed’ (Gen. II, 3), and in connection with the Tabernacle, ‘And Mosesblessed them’ (Ex. 39:43). On the seventh day God finished(Gen. 2:2), and in connection with the Tabernacle, ‘IT CAME TO PASS ON THE DAY THAT MOSES HAD MADE AN END.’ ‘On the seventh day He hallowed it’ (Gen. II, 3), and in connection with the Tabernacle he ‘SANCTIFIED IT’ (7:1)," Numbers Rabbah 12:13</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5143697192802548581.post-86385805862158911142015-12-18T11:33:00.003-08:002015-12-18T11:33:49.803-08:00UMJC Leadership Wants Israel to Surrender Its Land as Part of a Two State "Solution" Most Israelis understand that the so-called Two State Solution [delusion] involves Israel signing its own death warrant:<br />
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<a href="http://www.jpost.com/Opinion/Columnists/Why-a-two-state-solution-will-never-work">Link to Jersualem Post Article</a><br />
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However, Jamie Cowen, former UMJC president and current member of the MJRC, leadership training arm of the UMJC, says that Israel should pursue the so-called Two State Solution (i.e. revert to pre-67 borders):<br />
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<a href="http://www.jamiecowenministries.com/articles/2015/10/3/a-two-state-solution-are-there-other-alternatives">Link to Article by Jamie Cowen</a><br />
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This is absolutely shocking coming from a Believer!<br />
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Why should Israel surrender G-d-given land to arabs who reject Israel's right to exist and who have stated in their national charters their primary purpose is to destroy Israel, that they love death more than Jews love life?<br />
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<br />Unknownnoreply@blogger.com8tag:blogger.com,1999:blog-5143697192802548581.post-20733209472517456252015-12-16T05:25:00.002-08:002015-12-16T16:27:13.517-08:00Bridges to Ba'al [Part 2]<br />
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The ancient Roman family also believed that the table for family dining was another altar of sorts where they shared their meal with the various gods. <br />
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Now, during the time of Christmas in particular, the Romans held the Saturnalia feast which had all the trappings of a Christmas feast. They would sacrifice a pig at grove of green trees and chant something like the following:</div>
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Whether thou be god or goddess <i>(si deus, si dea)</i> to whom this grove is dedicated, as it is thy right to receive a sacrifice of a pig for the thinning of this sacred grove, and to this intent, whether I or one at my bidding do it, may it be rightly done. To this end, in offering this pig to thee I humbly beg that thou wilt be gracious and merciful to me, to my house and household, and to my children. Wilt thou deign to receive this pig which I offer thee to this end.</div>
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Later they would come home, give each other gifts, and on the table would be a pig feast. The feast would like strikingly familiar to anyone who has ever seen a Christmas feast:</div>
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The astounding thing is how well these customs persisted even thousands of years later with the traditions surrounding the Yule log. In Europe the custom was to take a log from the forest, keep it burning brightly the whole night of Christmas Eve and then very early in the morning to lay the pig on this fire to roast.</div>
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The Yule log was similar to the Vesta flame in many respects. At the hearth, the family would pray for the deceased ancestors of the household. The flames themselves were much like the eternal Vesta flames because the tradition was to keep a portion of the previous year's Yule log for the new year's Yule log so that the old and new would burn together. </div>
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Most striking however was that the Yule log was connected to the "god of lightning". The Europeans believed that the Yule log protected against fire and lightning. The belief was so widespread that antiquarian James George Frazer notes:</div>
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"<b>It is remarkable how common the belief appears to have been that the remains of the Yule-log, if kept throughout the year, had power to protect the house against the fire and especially against lightning</b>. As the Yule log was frequently of oak, it seems possible that this belief may be a relic of the old Aryan creed which associated the oak-tree with the god of thunder. Whether the curative and fertilizing virtues ascribed to the ashes of the Yule log, which are supposed to heal cattle as well as men, to enable cows to calve, and to promote the fruitfulness of the earth, may not be derived from the same ancient source, is a question which deserves to be considered."</div>
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HOW DEMONS ENTER THE HOME</div>
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We learn early on in the Torah that there is a spirit of sin, a spirit which has the characteristics of a lion:</div>
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"If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it," Genesis 4:7 </div>
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Sin here is given the characteristic of lion that is crouching at the door of the home, waiting for an opportunity to enter. This lion is, of course, the accuser Satan:</div>
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"Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour," 1 Peter 5:8</div>
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He wants to destroy and his endgame is to take over the entire world:</div>
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"For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God," 2 Thess. 3-4</div>
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Many people are unaware that Satan makes a legal claim on people (or certain areas of their lives) when a person indulges in areas of sin. But when a person is devoid of the Ruach because he or she does not seek after G-d's Torah, it creates an "open house" of sorts for Satan and his demons.</div>
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Back to the Christmas trees...</div>
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The Torah says that everything associated with the Asherah (which includes the "green" trees) must be burned with fire:</div>
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"The carved images of their gods you shall burn with fire. You shall not covet the silver or the gold that is on them or take it for yourselves, lest you be ensnared by it, for it is an abomination to the Lord your God.<b> </b>And you shall not bring an abominable thing into your house and become devoted to destruction like it. You shall utterly detest and abhor it, for it is devoted to destruction," Deuteronomy 7:25</div>
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"You shall utterly destroy all the places where the nations whom you shall dispossess serve their gods, on the high mountains and on the hills and under every green tree. 3"You shall tear down their altars and smash their sacred pillars and burn their Asherim with fire, and you shall cut down the engraved images of their gods and obliterate their name from that place," Deuteronomy 12:2-3</div>
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He actually commands us here to not only burn such items but to <i>"utterly detest and abhor" these items. </i>Translation: don't even look at a Christmas with fondness. Rather, when you see it bedecked with silver and gold, you are commanded by G-d <i>to utterly detest it</i>. </div>
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Satan's modus operandi hasn't changed. In the beginning, it was the seductive fruit hanging on a tree in the Garden of Eden and the lie "Has God really said....?" And, once again, Satan uses a fruitful tree (one can imagine the Christmas tree with bright red ornaments looking like plump apples) and whispers into the ear, "Has God really said...?"</div>
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This post will probably make me seem silly to many people. But the threat is real and beware that the goal of every demon is to take and eventually destroy your children:</div>
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"And someone from the crowd answered him, “Teacher, I brought my son to you, for he has a spirit that makes him mute. <b> </b>And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able.” <b> </b>And he answered them, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.” <b> </b>And they brought the boy to him. And when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth.<b> </b>And Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. <b> </b>And it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help us," Mark 9:17-22</div>
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Demons are very good at hiding; many do not manifest until they are confronted. But they ALL want to do what the demons did to the boy in Mark 9--they want to destroy, starting with the children. </div>
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So this Christmas season don't be fooled by pretty packages. </div>
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Because you may not like what's inside.</div>
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Unknownnoreply@blogger.com82tag:blogger.com,1999:blog-5143697192802548581.post-29444844055665559502015-12-14T05:22:00.001-08:002015-12-16T16:28:37.974-08:00Bridges to Ba'al: How Satan Uses the Canaanite Influenced Christmas and Easter to Ensnare the Children of the Houeshold<div class="separator" style="clear: both; text-align: center;">
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The beautiful tree, bedecked with silver and gold, warm glowing lights, beside a roaring hearth, a host of shiny presents--what's not to like? Christmas is beloved especially by children because of all of the beautiful traditions, the celebration of family, the feeling of security with the hearth with the promise of food nearby ("visions of sugar plums") and especially the presents!<br />
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And since, as Christians believe, the day of Christmas has been devoted to the G-d of Israel (i.e. Yeshua) then Christmas is all the more special, right?<br />
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No. Here's why: <br />
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A BRIEF NOTE ABOUT CANAANITE FIRE [g]ODS:<br />
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Allow me to briefly connect several dots showing the evolution of the Canaanite religion, it's overt beginnings with child sacrifice to the fire gods Ba'al and Asherah, to the fire gods Jupiter and Vesta, to the modern vestigial remains as observed in certain customs of Christmas and Easter.<br />
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Thanks to modern discoveries of Ugarit texts, Ugarit being one of the ancient city-states of Canaan, we now know a little bit about some of the major players in the Canaan pantheon:<br />
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Asherah, was the fertility goddess, the "Queen of Heaven" (now immortalized with fertility symbols on Easter), married to El, a senile god who was eventually replaced with Ba'al. The people believed that Asherah was best appeased with sexual rites, often symbolized with a pole (the "May pole" being a modern vestige of this phenonmenon) and that Ba'al was best appeased with a fire and a "green" tree.<br />
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Here we see the association between Ba'al, his fire servant Molech, and the appeasement by fire:<br />
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"They built high places for Baal in the Valley of Ben Hinnom to sacrifice their sons and daughters to Molek, though I never commanded--nor did it enter my mind--that they should do such a detestable thing and so make Judah sin," Jeremiah 32:35</blockquote>
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And here we see the association of the green Ba'al trees with Asherah poles:</div>
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"That night the Lord said to him, “Take your father's bull, and the second bull seven years old, and pull down the altar of Baal that your father has, and cut down the Asherah that is beside it," Judges 6:25</blockquote>
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Evidently it was common to pay homage to Ba'al by decorating the green tree with silver and gold and to pour him offerings of grain and wine:</div>
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"She has not acknowledged that <b>I was the one who gave her the grain, the new wine and oil, who lavished on her the silver and gold-- which they used for Baal....And I will punish her for the feast days of the Baals</b>," Hosea 2:8,13</blockquote>
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"This is what the LORD says: "Do not learn the ways of the nations or be terrified by signs in the heavens, though the nations are terrified by them. For the customs of the peoples are delusion;<b> Because it is wood cut from the forest, The work of the hands of a craftsman with a cutting tool. They adorn it with</b> <b>silver and gold</b>; <b>they fasten it with hammer and nails so it will not totter</b>," Jeremiah 10:4</blockquote>
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They also considered Ba'al to be not only a fire god but also a storm god, responsible for lightning. Here we see an ancient stele showing Ba'al holding a lightning bolt (much like his successors Zeus in Greece and Jupiter in Rome):</div>
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As the one deemed responsible for weather phenomenon, the Canaanites also believed Ba'al was behind seasons of heavy rainfall and seasons of drought. This fact sheds some light on the story of Elijah versus the prophets of Ba'al.<br />
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The story goes that Elijah explained to Ahab that, because Ahab had built a temple to Ba'al and married a woman who was associated with the priesthood of Asherah, the true G-d of Israel was going to show them who was real G-d of the weather. Elijah prophesied that there would be a drought.<br />
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The drought went on for three long years. Eventually Elijah proposed a challenge. 450 prophets of Ba'al and 450 prophets of Asherah would converge at Mount Carmel, several altars would be prepared and the gods or G-d who answered would be deemed the true G-d.<br />
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Unfortunately for the prophets of Ba'al and Asherah, their gods never answered. But the G-d of Israel responded with vigor and everyone saw the truth with their own eyes and the Canaanites eventually lost interest in their gods.<br />
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However, these gods eventually got rebranded in Greece and Rome and a new fire cult was begun. The god being serviced was Zeus/Jupiter. The god in charge of the fire offerings was Vesta, god of the hearth. Back in those days, the house was a microcosm of the public cult. The head of the household was the pontifex maximus and the sons were the flamines (pontiffs). <b>Fun fact: pontifice/pontiff means "bridge-builder"</b>. The hearth was the altar. They would offer grain and wine to Vesta who presumably, in turn, brought these offerings to Jupiter. The Romans also offered food and wine to the Lares, the deceased ancestors of the particular household.<br />
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TO BE CONTINUED...<br />
<br />Unknownnoreply@blogger.com96tag:blogger.com,1999:blog-5143697192802548581.post-48221450656446445502015-12-10T13:20:00.003-08:002015-12-10T13:34:44.043-08:00Different Manifestations, Same G-d: How the Rabbinic Midrash Resolves the Different Incarnations of HaShem<!--[if gte mso 9]><xml>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">Discussing the Divinity of Yeshua with an Orthodox Jew often goes like
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><b>Messianic</b>:<span style="mso-spacerun: yes;"> </span><i>"I believe that
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Yeshua is a manifestation of HaShem."</i></span></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><b>Orthodox Jew</b>:<span style="mso-spacerun: yes;"> </span><i>"So then you
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><b>Messianic</b>:<span style="mso-spacerun: yes;"> </span><i>"No, I believe
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><b>Orthodox Jew</b>:<span style="mso-spacerun: yes;"> <i> </i></span><i>"Judaism
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<i>But is that really true that Judaism uniformly teaches that G-d does not make different manifestations?</i></div>
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So let's look and see if that's the case. We'll particularly be looking at G-d as a "man of war" (Exodus 15:3), G-d as an "Old Man" (Daniel 7:9) as interpreted in a midrash from Mekhilta De-Rabbi Ishmael, Tractate Bahodesh.</div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">Note that in the following midrash it says that G-d "appeared" variously as a "mighty hero" (i.e. a young man) and as an "old man" (note: the old man reference is taken from the phrases "Ancient of Days" and "the hair of his head like the pure [white] wool" in Daniel 7):</span></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">“I am the Lord, you God (ADONAI Elohekha)” (Ex. 20:2).</span></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">Why is this said?</span></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>For this reason.<span style="mso-spacerun: yes;"> </span>At the sea he [God] appeared (to them) as a
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>At Sinai he appeared (to
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24:10).<span style="mso-spacerun: yes;"> </span>And of the time after they had
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the like of the very heaven for clearness” (ibid.).<span style="mso-spacerun: yes;"> </span>Again it says:<span style="mso-spacerun: yes;"> </span>“I beheld till thrones were placed” (Dan.
7:9).<span style="mso-spacerun: yes;"> </span>And it also says:<span style="mso-spacerun: yes;"> </span>“A fiery stream issued and came forth from
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>(Scripture, therefore,)
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</span>“I am the Lord, your God” (Ex. 20:2) –</span></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>I am he who was in Egypt
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>I am he who was at Sinai.</span></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>I am he who was in the past
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>I am he who is in this
world and I am he who will be in the world to come, as it is said:<span style="mso-spacerun: yes;"> </span>“See now that I, even I, am he, etc.” (Deut.
32:39).<span style="mso-spacerun: yes;"> </span>And it says:<span style="mso-spacerun: yes;"> </span>“Even to old age I am the same”<span style="mso-spacerun: yes;"> </span>(Isa. 46:4).<span style="mso-spacerun: yes;">
</span>And it says:<span style="mso-spacerun: yes;"> </span>“Thus said the Lord,
the King of Israel, and his redeemer, the Lord of Hosts (ADONAI tzeva’ot):<span style="mso-spacerun: yes;"> </span>I am the first, and I am the last” (Isa.
44:6).<span style="mso-spacerun: yes;"> </span>And it says:<span style="mso-spacerun: yes;"> </span>“Who has wrought and done it?<span style="mso-spacerun: yes;"> </span>He that called the generations from the
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first, etc. [and with the last I am as well]” (Isa. 41:4).</span></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>R. Nathan says:<span style="mso-spacerun: yes;"> </span>“From here one can give an answer to the
heretics (minim) who say: ‘There are two powers (shetei rashuyyot).’<span style="mso-spacerun: yes;"> </span>For when the Holy One, blessed be he, stood
up and exclaimed:<span style="mso-spacerun: yes;"> </span>‘I am the Lord, your
God’ (Ex. 20:2), was there any one who stood up to protest against him?</span></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span>If you should say that it
was done in secret—has it not been said:<span style="mso-spacerun: yes;">
</span>“I have not spoken in secret, etc.” (Isa. 45:19)?<span style="mso-spacerun: yes;"> </span>“I said not to the seed of Jacob” (ibid.),
(that is), to these (alone) will I give it.<span style="mso-spacerun: yes;">
</span>Rather, “they sought me in the desert” (ibid.).<span style="mso-spacerun: yes;"> </span>Did I not give it in broad daylight
(pangas)?<span style="mso-spacerun: yes;"> </span>And thus it says:<span style="mso-spacerun: yes;"> </span>“I the Lord <span style="mso-spacerun: yes;"> </span>speak righteousness, I declare things that are
right” (ibid.),” Schafer, The Jewish Jesus, pg. 57, quoting from Mekhilta
De-Rabbi Ishmael, Tractate Bahodesh</span></div>
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<br /></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">So what's the point of this midrash? The point is that no matter how differently G-d may manifest--whether He were to appear as a young man or as an old man--He is still the same. Different manifestations, same G-d!</span></div>
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<br />Unknownnoreply@blogger.com59tag:blogger.com,1999:blog-5143697192802548581.post-47891505899715749452015-12-09T14:25:00.002-08:002015-12-09T14:46:01.798-08:00Israeli Boy Returns From Death On Night of Final Blood Moon With Message About the Messiah<br />
<a name='more'></a><br />
To see the video, click on this <a href="http://www.breakingisraelnews.com/54425/following-near-death-experience-israeli-boy-returns-quoting-end-of-days-prophecy-video-jewish-world/">LINK</a> and scroll toward the end.<br />
<br />
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<br />
<div class="MsoNormal">
Now, at the outset, let me just say I have a very healthy
amount of skepticism.<span style="mso-spacerun: yes;"> </span>That said, I found
several things interesting about this video:</div>
<div class="MsoNormal">
<br /></div>
<br />
<ul>
<li>(1) Orthodox Jews in the audience <i style="mso-bidi-font-style: normal;">appear</i> to be taking the account very seriously; </li>
</ul>
<ul>
<li>(2) The vision occurred when the boy was clinically dead for
15 minutes; </li>
</ul>
<ul>
<li>(3) The boy is apparently not from a religious family and is
unfamiliar with Prophecy; </li>
</ul>
<ul>
<li>(4) Nevertheless certain events in the vision correspond
remarkably well with the Prophets (e.g. the splitting of the Mount of Olives,
the way the Messiah judges holiness without using the senses of sight or
hearing, the death of Gog and his burial in the Land of Israel, etc); </li>
</ul>
<ul>
<li>(5) What he says about the sinless Messiah is
fascinating:<span style="mso-spacerun: yes;"> </span>“<i style="mso-bidi-font-style: normal;"><span style="background-color: yellow;">The <span style="mso-bidi-font-style: italic;">Mashiach</span> (messiah)
is first of all someone who can’t sin</span>. Someone who repented. Who didn’t commit
any transgressions. It can’t be that the Mashiach is someone who committed
transgressions. <span style="background-color: yellow;">Now it can be someone who we actually know very well. Lots and
lots of people know him, according to what I understood. But everyone will be
very, very surprised that he is of all people the Mashiach</span></i><span style="background-color: yellow;">.”</span></li>
</ul>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Let me know what you think.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Shalom,</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Peter </div>
Unknownnoreply@blogger.com26tag:blogger.com,1999:blog-5143697192802548581.post-31365003253475439122015-12-09T05:25:00.001-08:002015-12-09T05:25:44.436-08:00Why were the Bnei Adam Numbered According to the Bnei Yisrael?<br />
<a name='more'></a><br /><br />
<br />
In Deuteronomy, we learn that before Israel was a People, G-d was already thinking about Israel--and that He numbered the sons of Adam according to the sons of Israel:<br />
<blockquote class="tr_bq">
"When the Most High gave the nations their inheritance, when he divided all mankind, he set up boundaries for the peoples <b><i><u>according to the number of the sons of Israel</u></i></b>," Deuteronomy 32:8</blockquote>
<div>
What was the number for the sons of Israel?</div>
<div>
<blockquote class="tr_bq">
"With the two sons who had been born to Joseph in Egypt, <b><i><u>the members of Jacob's family, which went to Egypt, were seventy in all</u></i></b>," Genesis 46:27</blockquote>
</div>
<div>
Is it because G-d planned to give the world to Israel?</div>
<div>
<blockquote class="tr_bq">
"...and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring," Genesis 28:14</blockquote>
</div>
<div>
<blockquote class="tr_bq">
"Rejoice, O barren one who does not bear; break forth, and shout, you who are not in labor! Because more are the children of the desolate woman than of her that has a husband, for the Lord has spoken. Enlarge the site of your tent, and the coverings of your curtains; make it firm; do not hold back; lengthen your cords and strengthen your stakes. because you must spread out to the right and to the left, and your offspring will inherit the nations and will inhabit the cities that have become desolate," Isaiah 54:1-3</blockquote>
</div>
<div>
But it would not be an easy process. Because many of those nations would be rebel against Israel--would touch (i.e. harm) Israel:</div>
<blockquote class="tr_bq">
'Thus says the Lord concerning all my evil neighbors who touch the heritage that I have given my people Israel to inherit: “Behold, I will pluck them up from their land..." Jeremiah 12:14</blockquote>
<div>
and</div>
<div>
<blockquote class="tr_bq">
"...to the nations who plundered you, for he who touches you touches the apple of his eye:<b> </b>“Behold, I will shake my hand over them, and they shall become plunder for those who served them..." Zechariah 2</blockquote>
<div class="p1">
But then G-d allows these nations a second chance--PROVIDED THEY DILIGENTLY LEARN THE WAYS OF YISRAEL:</div>
<div class="p1">
</div>
<blockquote class="tr_bq">
"Thus says the Lord concerning all my evil neighbors who touch the heritage that I have given my people Israel to inherit: “Behold, I will pluck them up from their land, and I will pluck up the house of Judah from among them. <b> </b>And after I have plucked them up, I will again have compassion on them, and I will bring them again each to his heritage and each to his land. <b> </b><span style="background-color: yellow;">And it shall come to pass, <b><i><u>if they will diligently learn the ways of my people</u></i></b>, to swear by my name, ‘As the Lord lives,’ even as they taught my people to swear by Baal, then they shall be built up in the midst of my people.</span> <b> </b>But if any nation will not listen, then I will utterly pluck it up and destroy it, declares the Lord," Jeremiah 12:14-17</blockquote>
</div>
<div>
And then these nations will actually become G-d's People (i.e. will be grafted into Israel):</div>
<div>
<blockquote class="tr_bq">
"<b> </b>Up! Up! Flee from the land of the north, declares the Lord. For I have spread you abroad as the four winds of the heavens, declares the Lord. Up! Escape to Zion, you who dwell with the daughter of Babylon. <b> </b>For thus said the Lord of hosts, after his glory sent me to the nations who plundered you, for he who touches you touches the apple of his eye:<b> </b>“Behold, I will shake my hand over them, and they shall become plunder for those who served them. Then you will know that the Lord of hosts has sent me. <b> </b>Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the Lord.<b> </b><span style="background-color: yellow;"><b><i><u>And many nations shall join themselves to the Lord in that day, and shall be my people</u></i></b></span>.And I will dwell in your midst, and you shall know that the Lord of hosts has sent me to you. <b> </b>And the Lord will inherit Judah as his portion in the holy land, and will again choose Jerusalem," Zechariah 2:6-12</blockquote>
</div>
<div>
The Menorah is the most wonderful symbol of humanity being joined together--the seventy pictured in the seven candlesticks--in the Light of G-d. I hope everyone has a happy fourth night of Hanukkah tonight! </div>
<div>
<br /></div>
<div>
P.S. Remember that the Hanukkiah has 8 candlesticks (plus the helper) because it is specifically to remember a specific miracle. It is not the same as the Menorah which stood in the Temple.</div>
<div>
<br /></div>
<div>
Shalom,</div>
<div>
<br /></div>
<div>
Peter</div>
<div>
<br /></div>
<div>
<br /></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5143697192802548581.post-47638245090459567702015-12-08T09:09:00.000-08:002015-12-09T14:48:50.060-08:00Trump Calls for Complete Ban on Muslims Entering the United States<br />
<a name='more'></a><br />
Recently, Presidential candidate Donald Trump said that he believes we should temporarily not allow any Muslims into the United States except those who are returning citizens (see links below). He believes we are at war and that there is precedent for this type of measure.<br />
<br />
Does anyone have any thoughts about this? Do you think Trump is being too extreme? Do you think such a measure is justifiable?<br />
<br />
<a href="http://thehill.com/blogs/ballot-box/presidential-races/262410-trump-were-at-war-get-it-through-your-head">LINK 1</a><br />
<br />
<a href="http://www.independent.co.uk/news/people/donald-trump-responds-to-criticism-over-banning-muslims-from-us-i-dont-care-a6764291.html">LINK 2</a><br />
<br />
<br />
<br />Unknownnoreply@blogger.com18tag:blogger.com,1999:blog-5143697192802548581.post-54370643829339282212015-12-06T08:06:00.000-08:002015-12-06T08:06:11.659-08:00Can Science Tell You the Purpose for Your Life? Responding to Sam Harris, Jewish Author of "The Moral Landscape"<blockquote class="tr_bq">
"<i>In a universe of electrons and selfish genes, blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won't find any rhyme or reason in it, nor any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, <b>no purpose, no evil, no good, nothing but pitiless indifference</b>...DNA neither knows nor cares. DNA just is. And we dance to its music," Richard Dawkins, River Out of Eden: A Darwinian View of Life</i></blockquote>
<div>
<blockquote class="tr_bq">
<i>"No one expects science to tell us how we ought to think and behave...<b>I will argue...that questions about values--about meaning, morality, and life's larger purpose--are really questions about the well-being of conscious creatures</b>," Sam Harris, The Moral Landscape: How Science Can Determine Human Values, pg. 1</i></blockquote>
</div>
<div>
<blockquote class="tr_bq">
<i>"So Yeshua said to them, “The light is among you for a little while longer. <b>Walk while you have the light</b>, lest darkness overtake you.The one who walks in the darkness does not know where he is going. <b> </b>While you have the light, believe in the light, that you may become sons of light....<b> I have come into the world as light</b>, so that whoever believes in me may not remain in darkness." John 12:35,36,46</i></blockquote>
<blockquote class="tr_bq">
<i>"And Enoch [<b>Chanokh] walked with God</b>: and he was not; for God took him," Genesis 5:24</i></blockquote>
<br />
So the other evening, a Jewish neighbor came by who was feeling a little lost. And, for the second time this week, I found myself in a discussion with a non-Believer about the purpose of life.<br />
<br />
The first discussion was several days ago with my oldest friend who happens to be an agnostic. We talked for half the night, starting off with some light-hearted conversation about the upcoming Star Wars movie (which looks very promising) but then, somehow, getting into a really deep conversation about the purpose of life. <br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp4dg7CbAODWD3TkOn0QntMGKokeU0D2_qT9zw4rdOMepnvDHalHE1MkOwAFCDf4W4wGsF9-CrS9MNgkmKJXEVE9yXzsNNqf1PAWbuN-uDkT42j8XIZzF1frBGoEr9MGAIUmD4evTQIW0j/s1600/Sam+Harris.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp4dg7CbAODWD3TkOn0QntMGKokeU0D2_qT9zw4rdOMepnvDHalHE1MkOwAFCDf4W4wGsF9-CrS9MNgkmKJXEVE9yXzsNNqf1PAWbuN-uDkT42j8XIZzF1frBGoEr9MGAIUmD4evTQIW0j/s400/Sam+Harris.jpg" width="400" /></a></div>
He started talking about life's purpose being "the well-being of conscious creatures." And the phrase clued me in to the fact that he had just been reading Sam Harris (one of the founders of the so-called "New Atheists"). In a nutshell, my friend asserted that you don't need G-d to tell you life's purpose, that science can actually give us objective moral values and tell us how we ought to live our lives.<br />
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My response: science is about describing empirical reality; it cannot prescribe how we ought to act since "ought" is something that we cannot see--is not a scientific subject. There's really only two options: (1) purpose is a social construct and there is no meta-Law or meta-Law-giver and therefore objective moral value is impossible; (2) purpose comes from the Creator and there <i>is</i> a meta-Law and meta-Law-giver and therefore objective moral value has its foundation. Sam Harris, in his book "The Moral Landscape" was claiming that science provides objective laws for how we ought to live (see note 1) but ultimately contradicted himself by saying that moral laws are a social construct (see note 2). So I left my friend with the question, "What if there is a far grander purpose for you than the purpose you ascribe to yourself?"<br />
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And so back to our Jewish visitor.<br />
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My wife and I talked with her for a good while. We talked about our background, the whole Messianic non-Jewish thing. She talked about her background, being raised culturally Jewish but not involved in the religious aspects. We all talked about things we've noticed that are wrong with American culture, how values have deteriorated, how this country keeps changing so quickly and not necessarily for the better. And it was probably during that part of the conversation that I shared my belief that if there is a G-d then He has a purpose for us, a Way that He wants us to live--and that I believe that path is found in the Hebrew Scriptures. And then my daughter brought in some musical instruments and we all spent the rest of the evening playing music. It was a good time. And we prayed for her that she'll find G-d's purpose for her life. <br />
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So now as I write this, we're getting ready for Hanukkah--a celebration which deals with purpose, specifically that G-d has a purpose for His People Israel and He shines His light upon (and through) Israel, giving His Torah as a Light for our path, showing us the way we ought to walk. This is His love for us that He cares enough about us to tell us the way in which we ought to walk in order to have <i>His</i> idea of "well-being." Sam Harris also spoke of well-being but he didn't know how to define it or how to get it:<br />
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"The concept of 'well-being,' like the concept of 'health,' is truly open for revision and discovery. Just how fulfilled is it possible for us to be, personally and collectively? What are the conditions--ranging from changes in the genome to changes in economic systems--that will produce such happiness? <b><i><u>We simply do not know,</u></i></b>" pg. 34 [emphasis added]<br />
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<i>What if, on top of all those good things (e.g. money, health, loving relationships) G-d also wants us to have a relationship with Him and to learn about Him? </i><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQAbusV9kDogXrOaxdmRNZKko441xS-iywgqPcTmr29IuCjkfsIXBMu_zjW4aKg2CjcweVNTeobeyF5O9ZYjo29L-ztg03ltlZl6MGzBg-AGbe5OaWyVcx589ghP7rjKZVrigvNsfXO80U/s1600/chanukkiah.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQAbusV9kDogXrOaxdmRNZKko441xS-iywgqPcTmr29IuCjkfsIXBMu_zjW4aKg2CjcweVNTeobeyF5O9ZYjo29L-ztg03ltlZl6MGzBg-AGbe5OaWyVcx589ghP7rjKZVrigvNsfXO80U/s400/chanukkiah.jpg" width="400" /></a></div>
We read about Enoch, whose name is related to Hanukkah:<br />
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"And Enoch [<b><i>Chanokh] walked with God</i></b>: and he was not; for God took him," Genesis 5:24</blockquote>
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He showed His dedication to G-d by "walking" with G-d--i.e. Enoch lived a G-dly way of life. And here's the amazing part: <i>G-d was so pleased with this that G-d simply had to take Enoch!</i></div>
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So tonight when my family celebrates Hanukkah, we're not going to just remember how G-d protects His People as He did in the days of the Maccabees, we're going to see the light of the chanukkiah and be reminded that in Yeshua, in the Torah of Moses, we see our purpose: to love G-d, to walk in His Way, and to share this Light of Torah with others.</div>
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To my brothers and sisters out there, Happy Hanukkah and may you all find your purpose in Him!</div>
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NOTES:<br />
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Note 1: "No one expects science to tell us how we ought to think and behave...I will argue...that questions about values--about meaning, morality, and life's larger purpose--are really questions about the well-being of conscious creatures," Sam Harris, The Moral Landscape: How Science Can Determine Human Values, pg. 1<br />
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Note 2: "The neuroscientist Michael Gazzaniga writes: 'Neuroscience will never find the brain correlate of responsibility, because that is something we ascribe to humans--to people--not to brains. It is a moral value we demand of our fellow, rule-following human beings'....While it is true that responsibility is a social construct attributed to people and not to brains, it is a social construct that can make more or less sense given certain facts about a person's brain," Sam Harris, The Moral Landscape: How Science Can Determine Human Values, pg. 217</div>
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"I think there is little doubt that most of what matters to the average person--like fairness, justice, compassion, and a general awareness of terrestrial reality--will be integral to our creating a thriving global civilization and, therefore, to the greater well-being of humanity," Sam Harris, The Moral Landscape: How Science Can Determine Human Values, pg. 33</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5143697192802548581.post-70009328930649208962015-12-03T16:53:00.002-08:002015-12-03T16:53:42.384-08:00CALIFORNIA TERRORIST LAUNCHED ATTACK BECAUSE HIS MESSIANIC JEWISH COWORKER DISAGREED WITH ISLAMHere's the story from the UK's Daily Mail: <a href="http://www.dailymail.co.uk/news/article-3344350/Devout-Muslim-citizen-Saudi-wife-living-American-Dream-identified-heavily-armed-duo-burst-office-holiday-party-slaughtered-14-leaving-baby-mother.html">CLICK HERE FOR LINK</a><div>
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<i>We are at war with Islam! </i></div>
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Please do not be deceived by political correctness! Allah is a <i>demon</i> and Muhammad was a <i>bloodthirsty, demon-possessed warlord</i>. Islam is not a religion of peace! It's the religion of tyranny, dividing humanity into either the House of Islam (those subject to Islam) and the House of War (those who must be subjugated to Islam).</div>
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As for me and my house we will speak out against Islam! </div>
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Be ready to fight, people. They're bringing the fight to us!</div>
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Unknownnoreply@blogger.com47