October ‘09 Review
How to Keep Kosher (A Comprehensive Guide to Understanding Jewish Dietary Laws) by Lise Stern
I was made aware of the book, How to Keep Kosher as a suggested resource on the Biblical Kosher website. Through this website I began to reflect on the prohibition of cooking a goat in its mother’s milk and why this prohibition would be restated three times in Torah if it is to be understood as a literal and simple fact alone. Although early on in my Messianic experience I stopped eating shellfish and pork in keeping with Leviticus 11, and over the past year or so have instituted the eating of hechsher (rabbinically approved) items exclusively, the separation of dairy and meat was something I had not seriously considered. My motto in life has often been “when in doubt . . . don’t” and therefore, since some doubts had arisen regarding the “goat in mother’s milk” commandment I recently decided to separate dairy and meat in my diet also.
In this path of Torah, many times, “one thing leads to another”. The separation of milk and meat brought with it consideration of rabbinical kosher and what it means to keep a kosher kitchen. If I am going to agree with the rabbi’s that the “goat in mother’s milk” prohibition may have a deeper and broader meaning, then what about practical considerations in food preparation and handling regarding this issue also?
In How to Keep Kosher, author Lise Stern presents a very thorough yet easy to read guideline regarding the Jewish dietary laws. Beginning with a chapter dedicated to defining kashrut, Stern progresses in a very practical fashion regarding various details of keeping kosher. The next topic addressed is “Kosher Foods”, beginning with the importance of “ingredient kosher” regarding processed and packaged food products. After explaining the history and process of rabbinic certification and details of hechsher (ritual permit), the basics of kashrut is considered beginning with the topic of milk and meat. Well beyond the mere abstinence of consuming meat with dairy products, Stern explains the rabbinic understanding that the flavors of milk and meat must not be mixed, a concept that is based on ta’am k’ikar that “taste is like the essence”. Various halachah regarding waiting between meals of milk and meat and rabbinic laws involving food preparation by non-Jews, is followed by many pages devoted to defining kosher foods of every type and variety.
In considering kashering the kitchen, Stern goes over every possible detail beginning with personal motivation regarding the decision to kasher a kitchen. After speaking briefly about kitchen design and the importance of color coding items for meat and dairy, the rules for kashering involving various methods for heating and purging of specific items is explained. This is followed by more detailed explanations regarding how to kasher various kitchen items including refrigerator, cabinets, countertops, sink, cooktop, oven, dishwasher, small appliances, dishes, cutting boards, flatware, knives, pots and pans, bake ware and cloth ware. This chapter concludes with an explanation of tevilat kelim (also known as toiveling) or ritual immersion of vessels and its biblical foundation as understood from Numbers 31. The last topic considered regarding kashering is the controversial issue of eating kosher outside the home, and how strictly one should keep kosher in places such as restaurants or other social situations.
After the basics and details are completed Stern provides the reader with additional insights and reflections regarding kashrut in regard to Shabbat, the Jewish Holidays and Pesach. The book ends with a selection of personal kosher recipes from the author.
Stern brings a personal and gracious touch to a topic that could easily be reduced to a list of do’s and don’ts based on one viewpoint or perspective alone. Being raised in Jewish family that did not observe strict kashrut until she was a school-age child, Stern remembers fondly the process of kashering the kitchen and the impact it had on her young life and later observance. Stern also presents various levels of both Conservative and Orthodox practice regarding keeping kosher based on the understanding that people define kashrut in different ways according to Jewish affiliation and community practices. Ultimately one should consult with a rabbi regarding exact details of kashrut in individual situations.
Like any other Jewish practice, kashrut can be viewed in two ways. One is as a means of affirming Jewish identity which focuses on the spirit of kashrut rather than the halachah per se (embracing a Conservative viewpoint). A second way is to view kashrut as halachic practice that should be followed as a standard rather than adapted to society (embracing an Orthodox viewpoint). Stern sums up this situation by saying; “. . this is where the individual decision of how to keep kashrut is made. You must decide who you are as Jew, the kind of kashrut that is important to you, and choose that path.”
As freeing and gracious as that statement would be in the mind of any Jew, for a Messianic Gentile believer this presents yet another quandary to consider. Since the Messianic is not recognized by any legal Jewish authority or affiliation, consulting with a rabbi and/or keeping kosher according to affiliation is difficult if not impossible. Within Messianic communities in general (in my own experience and knowledge) there is no set or mandated halachah for keeping kashrut apart from the basic admonitions of Leviticus 11 and prohibition of ingesting blood. This leaves any additional practice up to the individual which inevitably leads to various levels of observance and understanding within a single community or congregation itself.
The reality of facing social situations especially involving non-Messianic family members and loved ones presents an additional challenge. As Thanksgiving nears, should the Messianic believer, joining non-Messianics for the festive meal, follow the words of Paul in 1 Corinthians 10 and “eat whatever is placed before you without asking any questions” or should they pack a turkey sandwich and bring disposable dinnerware knowing, without any question, that such a home does not keep kosher in any sense of the word? Or perhaps a graciously compromising approach should be employed, of explaining that milk and meat will not be eaten together, choosing foods on the table accordingly, and overlooking the fact that treif cookware, place settings and serving ware is being used?
Needless to say, as much as I enjoyed reading and found much information in How to Keep Kosher after finishing it I felt overwhelmed and uncertain about decisions regarding my own personal practice because many of the details of rabbinic kashrut is not mandated in Scripture. In considering the additional sources index at the back of the book, I ended up discovering and purchasing a little handbook of Conservative practice called The Jewish Dietary Laws by Samuel H. Dresner and Seymour Seigel. The first half of the book (authored by Dresner) considers the meaning of the Jewish dietary laws from the perspective of understanding and doing. Dresner’s teaching on the spiritual meaning of kashrut was profound and inspiring as he expounded on kashrut as a means of hallowing one of the most base and instinctive drives within a human being. According to Dresner; “Paganism worships the forces of nature (considering nature to be holy). Christianity denies them as sinful (considering nature unholy and thereby frustrating the natural desires of man). Judaism serves G-d by means of them (considering nature neither holy nor unholy but as something waiting to be made holy by a system of mitzvot done in service to G-d)”. From this perspective kashrut is seen as a means of keeping the seriousness of eating meat (that it involves the taking of an animal life and shedding of blood) and importance of reverence for life before us every day through the basic act of eating.
So, in reality I am giving a review of two books here, because I found Dresner’s comments to be most helpful regarding keeping kashrut as a form of personal devotion and a means of hallowing the physical act of eating in one’s home. Lise Stern, on the other hand, provides the technical details necessary for deciding how one will keep kosher. One suggestion from her book that I have taken to heart is to kasher the kitchen in conjunction with Pesach for Pesach involves elaborate kashering that is similar to kashering one’s kitchen for the first time.
Although Pesach is many months away, during that time I plan to consider and institute various aspects of kashering slowly and thoughtfully. When Pesach arrives I will make final decisions as to a level of observance appropriate for me. In the meantime, I need not worry about Thanksgiving, for I have already volunteered to prepare and hold the family meal at my home : )
In a nutshell: A thorough and gracious treatment of kashrut including Conservative and Orthodox perspectives, which inevitably forces Messianics to face the uncomfortable and overwhelming reality of deciding for oneself regarding level of observance. A helpful companion book to this is The Jewish Dietary Laws by Dresner and Seigel in which Dresner provides inspirational insight regarding the meaning of kashrut.
September ‘09 Review
Grafted In (Israel, Gentiles, and The Mystery of the Gospel) by D. Thomas Lancaster
In the Spring of ’07, some 2 ½ years after initial convictions regarding Torah as G-d’s standard of holiness for all believers, I finished reading Tim Hegg’s Fellow Heirs. Although the previous 2 ½ years had been occupied with incorporating things such as Shabbat, the Biblical Festivals, and basic dietary laws into my life, inevitably after a while the subject of my identity amid this very Jewish-looking occupation had to be addressed and considered. At that time I was aware of FFOZ’s companion book on the subject entitled The Mystery of the Gospel. But, I felt very satisfied with Hegg’s exposition on my role as a Gentile in relation to Torah observance and the nation of Israel and, therefore, felt no need to read the additional material authored by D. Thomas Lancaster.
In attending FFOZ’s Shavuot Conference in May, I was made aware that theological adjustments regarding Gentile identity in Israel and responsibility to Torah would be forthcoming in a 24 page position paper due for release in the Summer edition of Messiah Journal. I also had opportunity to sit-in on an impromptu question and answer session in which Boaz Michael presented some of the broad generalities regarding the theological adjustments. As I waited for the release of the official “position paper” and Messiah Journal 101, I decided to purchase and read the revised second edition of The Mystery of the Gospel, re-titled Grafted In. Slowly and carefully over the past months I read this book, finishing it just a couple of weeks ago.
In the revised introduction to the first edition, author D. Thomas Lancaster presents the purpose of the book as being to address the position of the Gentile believer within the people of Israel, Messianic Judaism, and the kingdom of heaven, with the hope of answering questions of identity “that may haunt Gentile follows of the Jewish Messiah”. In the eleven chapters that follow, Lancaster does a superb job of exegeting from Scripture and rabbinic writings the reality that Gentile believers are included in Israel. This inclusion of Gentiles as “heirs together with Israel” is the Mystery of the Gospel revealed to Paul through Yeshua of which he preached and suffered great persecution for.
The legitimacy of this inclusion is expounded upon via several passages from the Tanakh beginning with Genesis 12 and the promise that all nations would be blessed through Abraham. Using rabbinic midrash, Lancaster draws out from the aggadah of the sages the concepts of mikvah (baptism), new creation (being born-again), and grafting-in as related to Gentiles who come to faith in the G-d of Abraham. The “seed of Abraham” is understood as the singular Messiah (Yeshua) through whom a “vast sea” of Gentiles would be “blessed” or “converted” to the faith of Israel. Continuing in Genesis 48-49, the life of Joseph, particularly his marriage to a Gentile Egyptian princess, fathering of Ephraim and Manasseh, and resulting adoption of the two sons by Jacob prior to his death, is related to the “absolute and real” standing of Gentiles who are also adopted into the commonwealth of Israel through faith in Messiah. Drawing on Jacob’s blessing toward his newly adopted son Ephraim, described as “the fullness of the Gentiles”, Lancaster, in a midrashic sense, understands Gentiles to be regarded as the seed of Ephraim.
Considering Exodus 14, Lancaster next questions the legitimacy of Gentiles keeping Passover. Drawing from imagery in the Torah surrounding the Exodus event, numerous parallels are made with the Apostolic Scriptures regarding immersion and conversion, as well as, being “born-again”. The author concludes that Gentiles surely can understand themselves as having personally “gone out of Egypt”. Through faith in Yeshua, Gentiles have experienced a “second” or “greater” redemption which prompts Paul to assume that the “mixed-multitude” in Corinth was indeed keeping the Passover.
Turning to the Apostolic Scriptures, Yeshua’s teachings regarding “the one flock” in John 10 is used as a proof text of Gentile standing within Israel and that believers of the nations are not to be regarded as “second-class citizens”. Acts 2 is then related to the covenant of Sinai in Exodus 19 in which parallels of both events, including the hearing of HaShem’s word uttered in the 70 tongues of the nations, is considered. Peter’s usage of phraseology in Torah related to Israel as the covenant people (such as “royal priesthood” and “holy nation”) as applied to Gentile believers, lends yet another proof that Gentiles have become a part of the people of Israel.
Considering the often and widely debated rulings of the Jerusalem Council in Acts 15, the Divine Invitation theological adjustment is minimally perceived as Lancaster’s words are chosen very carefully regarding the “four essentials” as “seeming” to be a “basic set of rules” meant to enable Jews and Gentiles to congregate together. Although Gentiles are certainly required to keep Torah, because the Apostles never definitively “spelled out” the details of such requirements, a Gentile’s relationship to Torah is inevitably understood as “ambiguous and unresolved”. Yet, the focus of the Acts 15 chapter is set on the prophecy of Amos 9, by which the Jerusalem Council came to their decision that Gentiles need not legally convert to Judaism. In order for Amos’ prophecy to be fulfilled both Jew and Gentile must exist in the Messianic era as distinct parts of the commonwealth of Israel. Therefore, a Gentile believer’s place in Israel is as one who maintains his ethnic identity.
Tackling the issue of circumcision as prohibited to Gentile believers in the book of Galatians, Lancaster explains that the promises given to Abraham are not based exclusively upon one being of the physical seed of Abraham. This is based on Paul’s exegesis that the promises were given to Abraham’s singular seed (Messiah). Therefore, the Gentile believer partakes of these promises through the Messiah of Israel apart from legal conversion. This is understood through Paul’s use of the phrase “new creation” in describing a believer as one in whom ethnos is no longer relevant regarding a standing and position in Israel. In the final chapter, various passages from Ephesians 2 are used to sum up the initial premise that the Mystery of the Gospel is Gentiles as heirs together with Israel.
The conclusion of the book includes an epilogue and three appendix chapters, of which I found appendix three, To Pray as a Gentile, to be very helpful. Here, Lancaster addresses issues of Gentile legitimacy in praying from the siddur and using familial language found there (such as “G-d of our forefathers” etc.). The reader is first reminded that the siddur is “not the Torah” and that any prayer of Jewish liturgy that is not understood or that brings discomfort may be legitimately disregarded. The key to praying Jewish liturgy is to have correct kavanah or intention in prayer by praying according to one’s position in Israel as given in the Apostolic Scriptures.
In presenting this review I purposely left out the very beginning of the book, the Introduction to the Second Edition, to consider last. For it is here that Lancaster voices concern that Gentiles having a place within Israel can be easily misconstrued. Because Paul, in 1 Corinthians 10 and elsewhere, distinguishes “Israel of the flesh” in correspondence addressed to Gentile believers (who also are of Israel via Messiah) there must be a distinction between “legal” Israel (biological Jews or converts to Judaism) and “non-legal” Israel (referred to as “kingdom Israel” in Lancaster’s view). From this it is understood that Gentile believers belong to a broader definition of Israel that is spiritual in nature defined by Paul as “Israel of G-d” and “the commonwealth of Israel”. Therefore, Paul is teaching that Gentiles do not have a place in Israel in a legal sense but instead are a part of Israel which looks forward to and will be realized in the Messianic age. In this way, the Gentile believer is a “Jew inwardly” without any standing in the eyes of men. Although he is adopted into Israel he has no legal standing as a Jew.
With the body of the book being as enjoyable as a hearty meal, the introduction to the second edition is similar to an appetizer that clashes with the main course. In initially reading the introduction I was not too surprised with the thoughts related there, because I was somewhat aware of the theological shift that it would encompass. But after reading the entire book and finding it to be so scripturally sound and solid I purposely re-read the introduction again to make sure I hadn’t misunderstood what the author was presenting there. Inevitably this realigned understanding of the Gentile believer’s present role and standing within Israel severely downplays and even contradicts several points made in the body of the book itself.
In re-reading areas where blaring contradictions seemed to be contained it became apparent that a matter of semantics was at hand. For although Gentile believers are assured of an “absolute and real” standing in Israel through adoption likened to that of Ephraim and Manasseh, their standing is specifically stated to be within “the commonwealth of Israel”, a term pre-defined by the author as a spiritual position looking forward to the Messianic era.
It is not my purpose here to debate or consider difficulties with the Divine Invitation path that FFOZ has aligned itself with. Personally I find the FFOZ staff and the author of this book to be of utmost integrity and sincerity. Yet, unfortunately, the intended purpose of Grafted In was not achieved for me, because the theological shifts and realigned definitions have left me “haunted” with unresolved questions regarding Gentile identity that I am still considering for myself.
In a nutshell: A well thought out and scripturally sound exegesis regarding Gentile inclusion in Israel which is clouded by theological viewpoints that understand a Gentile’s role within the people of G-d to be broadly and spiritually defined.
August ‘09 Review
Lost Christianities (The Battles for Scripture and the Faiths We Never Knew) by Bart D. Ehrman
“For our own religious histories encompass not only the forms of belief and practice that emerged as victorious from the conflicts of the past but also those that were overcome, suppressed, and eventually lost”.
In the final sentence of Lost Christianities, author Bart D. Ehrman aptly sums up the entire focus of this work, which endeavors to consider how and why Orthodox Christianity became the predominant religion of faith in Jesus from among the numerous and varied expressions of Christian belief that existed in the second and third centuries CE. Throughout the book Ehrman considers the question of “what if” as he contemplates how historical and modern civilization may have been affected if another “form” of Christianity had “won out” and become the predominant religion of those who believe in Jesus Christ.
Part One of the book begins with the topic of forgeries and the overwhelming literary evidence that forged texts were common among religious literature in the early centuries CE. After relating possible motives for such forgeries, Ehrman presents both ancient and modern evidences of religious forgeries as seen in The Gospel of Peter, The Acts of Paul and Thecla, The Coptic Gospel of Thomas, and more recently, Morton Smith’s discovery of The Secret Gospel of Mark. From these forged texts Ehrman finds evidence and descriptions of alternative forms of Christian belief and expression prior to the mid-third century CE.
In Part Two, using information based on forgeries and other sources, several alternative Christian groups and their beliefs are identified including the Jewish-Christian Ebionites, anti-Jewish Marcionites, and secret-knowledge oriented Gnostics. Next, Ehrman considers the group he calls “Proto-Orthodox” from which came the predominant (Orthodox) form of Christianity. The relationship of the Proto-Orthodox with alternative expressions of Christian faith in the early centuries is considered through the works of the early church fathers including Iraneus, Clement, Tertullian and Origen as well as non-canonical books of early influence such as The Epistle of Barnabas and Shepherd of Hermas. From this Ehrman establishes four distinguishing marks of proto-orthodoxy including; a.) Martyrdom as evidence of true faith b.) Apostolic succession as the basis for church authority and direct revelation from G-d c.) The purpose of the Jewish scriptures as a witness to and foreshadowing of Christ d.) Faith as defined via correct belief in a creed or doctrine involving the person and work of Christ himself.
In the third and final part of the book, Ehrman considers the actual conflicts between the various persuasions of early Christianity based on polemic tractates contained in proto-orthodox writings. From this basis the author relates that the most powerful weapon of proto-orthodoxy in conducting theological battles on literary grounds, was found in the use of forged non-theological writings that attacked the opposition as well as the falsification of sacred texts. By altering various texts of the Gospels, the proto-orthodox restructured passages that could potentially affirm their opponents’ beliefs. Several examples of such “restructuring” are given including Luke 2:33 which describes Jesus dedication as an infant in the Temple. In the most ancient manuscripts, Simeon’s praise of Jesus during the dedication is followed by the response; “and his father and his mother marveled at what was said about him”. According to Ehrman, proto-orthodox scribes altered the texts to read; “Joseph and his mother marveled at what was said about him”. In this way the proto-orthodox restructured a text that could be understood as an affirmation of Adoptionist theology (such as embraced by the Ebionites) which believed Jesus was not divine by nature but was born of the normal sexual union of Joseph and Mary (thus Joseph described as Jesus’ “father”).
Other restructured Gospel verses are presented as alterations meant to counter Separationist Christians (Gnostics) who believed Jesus was a human being temporarily indwelled by a divine aeon, as well as Docetic Christians (such as Marcion) who understood Jesus to be so completely divine that he was not human at all. But the coup de grace that gained the proto-orthodox the victory over other early Christianities, was, in Ehrman’s opinion, the canonization of the New Testament as well as the establishment of Orthodox Christianity as the official religion of the Roman state under Constantine.
In concluding the book Ehrman revisits the question of “what if” another form of early Christianity had prevailed and how would this have affected history down through the centuries. According to the author, the profound social and political impact of Orthodox Christianity upon Western civilization is primarily based on its absolute intolerance toward anything outside its own theological parameters. Prior to the rise of Orthodox Christianity various theological ideas flourished and tolerated each other. Not until Christianity in its Orthodox form became dominant, did an unbending and intolerant theology that considered all others false and heretical rise to power.
Yet, perhaps the most interesting and significant detail regarding Orthodox Christianity as considered by Ehrman is found in the ironic observation that not only did proto-orthodoxy attack its opponents but that it also incorporated disparate understandings of the opposing faiths within its own theology. This is seen in the fact that Classical Christianity considers the Hebrew Scriptures to be sacred and emphasizes the oneness of G-d and the humanity of Jesus (as would the Ebionites). Christianity also believes in a closed canon of scripture, the primacy of literal interpretation of the text, and divinity of Jesus, while holding a general disdain for Jewish practice, which are ideas consistent with Marcionite theology. Even ideas of Gnostic theology are evident in Christianity which views a “spiritual elite” within the church at large and claims special insight into the nature of G-d.
I found it interesting that Ehrman assumes that proto-orthodoxy borrowed or “shared with” their opponents certain facets of belief without considering the possibility that the opponents may have developed as alternative forms of Christianity by embracing specific beliefs of proto-orthodoxy to the exclusivity of others. The narrowness in focus of the “lost Christianities” is overlooked by the author as an inherent weakness that may have lead to their ultimate demise and Orthodoxy’s rise to prominence. Although the author’s purpose is to consider the beliefs of alternative Christian theologies as an important part of religious and social history that was formerly lost, (but now rediscovered through modern archaeological and scholarly evidence), if Orthodoxy incorporated the essential characteristics of their former opponents, was anything truly lost at all?
Perhaps unwittingly, Erhman has presented a beautiful case for Divine Providence within the confines of academia as embraced through archaeological discoveries and textual criticism. For of what importance is it that the Gospels were written anonymously and later assigned Apostolic authorship by proto-orthodox leaders, or that 1 & 2 Timothy is a forgery of Paul as evidenced by its unusual literary style, or that certain Gospel texts were falsified and “readjusted” to counter opposing views, or that numerous transcription errors are found among the various manuscripts — if — the main truths of all the Christianities is preserved within Orthodox theology and the canon of the New Testament as we know it today?
In a nutshell: An interesting and easy to read overview of diverse and previously “lost” Christian theologies that flourished during the early centuries CE which attempts to understand how and why Orthodox theology became dominant and exclusive.
July ‘09 Review
Love and the Messianic Age by Paul Philip Levertoff
In attending the First Fruits of Zion Annual Shavuot Conference in May I had opportunity to buy a pre-release copy of Love and the Messianic Age and the accompanying Study Guide and Commentary. Before the conference had ended I spoke with a handful of people who had decided to read this brief eighty-one page book at one sitting. When questioning these individuals regarding their opinion of the book, the reaction I received was oddly the same. Each person agreed that the book was “good” and “inspirational” after which they would get a contemplative look on their faces and find difficulty describing the book further. In one of the final evening sessions of the conference, Daniel Lancaster took us through the first few sentences of Chapter 1 of this book and unpacked its dense contents with aid of the Study Guide and Commentary, an endeavor that occupied about 45 minutes of time. After this experience, I knew that this little book was much more than a short inspirational work to be read in one afternoon.
Much like its cover depicting a thoroughly Jewish-looking man with full beard dressed in an old-fashioned double breasted suit and clergy collar, Love and the Messianic Age is a unique and eclectic work. The book begins with a brief biography of the author relating his upbringing in Orthodox Judaism and conversion to Christianity at age 17 after which he went on to work as a translator for Christian missionary organizations before taking a leadership position in the Church of England. Through his journey of Christian ministry, Levertoff never lost ties with the Judaism of his past, serving as professor of Hebrew and Rabbinics at the Institute Judaicum in Leipzig, Germany, and also as a key member of the translation team for the Soncino Press Zohar.
Next, an introduction to the book in general is given by D. Thomas Lancaster in which the reader is made abundantly aware that Levertoff compares Chasidic Judaism with ideologies of the apostles, in a way that strives toward experiencing the Messianic age in the “here and now”. A disclaimer regarding Levertoff’s abundant use of Jewish mystical literature and ideals includes the understanding that the Apostolic faith as given in the Apostolic Writings is also a “mystical expression of Judaism”, but yet that the mystical ideas presented by the author need not be accepted at face value or endorsed completely.
In the preface to the book Levertoff presents its purpose which is to prove that “traditional Orthodox Judaism has no lack of spiritual fervor”, but rather that Jewish piety has a “Johannine coloring”. In addressing potential Jewish readers Levertoff explains that although spiritual conceptions of love in both Christianity and Judaism are similar, the Christian experience of such love embraces a higher quality or degree than that known to Judaism.
What follows is a six chapter discourse in which Levertoff presents Chasidic ideals regarding love between man and God in this age and in the Messianic Era. Each chapter relates love to various themes including; “knowledge”, “the law”, “fear”, “joy”, “prayer”, and “repentance”.
In considering “Knowledge and Love”, Levertoff begins by relating the understanding of knowledge in classic Chasidism. For the Chasid there are two types of knowledge; the rational (static) knowledge of G-d which is acquired through the study of creation and the irrational (dynamic/mystical) knowledge of G-d regarding His inner being and essence. Knowledge of G-d’s being leads to love for Him but such knowledge, although longed for and sought after by the devout in every age, will not be fully realized until Messianic times. Yet, according to Levertoff “we know God best when we know Him in His holiness and wisdom and love, apart from His creation.” In this way the higher and greater goal is to strive for a realization of the Messianic Age by pursuing the dynamic/mystical knowledge of G-d above and beyond merely a rational or static knowledge of Him. This point is illustrated through means of the Exodus from Egypt in which redemption is not presented as the revelation of G-d’s power or miracles (rational/static evidence) but rather as the revelation of His condescending love for Israel which embraces His inner essence and being.
The role of the Law in experiencing the Messianic Age through knowledge of G-d’s inner essence is next presented by Levertoff as comprehending the spiritual meaning of G-d’s Word. The Chasid is scrupulous in keeping the Law because he understands it not only as a set of rules and guidelines for living, but also as embodying the very thoughts of G-d Himself. Because the Torah reveals G-d’s will and wisdom, which are one with Him, it essentially embodies the “real presence” of HaShem Himself. Because it is possible to “keep the commandments and yet be far from G-d” one must understand the Law as symbolized in the cloud that surrounded Moses on Sinai as he received the Torah. This cloud emanated from G-d Himself and sustained Moses for forty days and forty nights in which he did not eat or drink. In the same way, the Law is Israel’s spiritual food, which when received as a form of spiritual sustenance, causes G-d’s will to be embodied in an individual’s thoughts, words, and deeds.
The natural outcome of striving to draw near to HaShem is fear. As one experiences the consciousness of G-d’s love they at the same time tremble because of the awesomeness of His presence. According to Levertoff, two types of fear are known to mankind regarding HaShem. The first is a fear of G-d as He is revealed in creation and the natural forces. Such fear is embodied in the phrase “fear ye before the L-RD” (Psalm 33:8). The second type of fear is that which realizes G-d’s holiness, omnipresence and transcendence described in Psalm 34:9 as “fear ye the L-RD”. This relationship of fear and love are “the wings by which the soul is carried to heaven”.
Joy, according to Levertoff is the “keynote of Chasidic piety”, for nearness to HaShem will produce a divine joy that fills the whole personality. To say there is no joy in one’s heart is to deny the love of G-d. Yet, the joy of the L-RD is not joy as defined by the world. Joy is found in that which is hidden, while delight is experienced in that which is realized. Experiencing the love of the Messianic Age is to find joy in that which is yet a hidden treasure “because the deepest spiritual meaning is as yet not made perfectly clear to us”. But, as Levertoff explains, the day is coming when divine mysteries will be unfolded by the Messiah and we will see G-d face to face. In that day we shall delight.
The role of prayer is presented by Levertoff as the means to apprehend HaShem in a way that goes beyond mere intellectual understanding, for prayer is worship of G-d which has its source in the human personality. Through prayer the divine wisdom which is above human understanding and knowledge is “brought down” (so to speak). For it is during prayer that the “divine soul” of man (the spiritual) and the “natural soul” of man (the flesh) struggle with each other most intensely, as the divine soul longs to unite with G-d while the natural soul desires to descend and focus on the material. This struggle is realized most clearly by distracting and sudden thoughts that enter a person’s mind during their most fervent times of prayer in which their spirit is drawing close to G-d.
Levertoff presents repentance as a profound means in this life of experiencing the love of G-d for the repentant person “lifts himself up above time and space” and “throws himself entirely into the arms of G-d”. The “sin-forgiving” love of G-d is understood in Chasidic thought to come from the “inner heart” of G-d or His “will of wills”. It is this “will of all wills” that will be perfectly manifested in Messianic times. The awakening of the sinner toward repentance is beyond understanding and knowledge and a gift from G-d emanating from “the light of the upper countenance”. Repentance is likened to a son on a journey far from home who longs for his father and therefore is a love that reveals itself “in the distance”. In this respect G-d sometimes hides his face from his children so they may realize this longing for Him afresh and turn toward Him anew that the “light of His countenance” may shine upon them more strongly.
In the epilogue of the book, Levertoff considers “Love and the Fourth Gospel” in light of the highest ideal of Chasidism “achdut” or unity in which a believer is of one heart and one soul with HaShem. This mystical oneness or perfect “achdut” is found in the oneness of Jesus with the Father and is experienced through Jesus by those who believe in Him. It is only through Jesus that an active love is realized for through him one receives not only “the will but also the power to love”. Therefore, Levertoff concludes that “love is a reality only in the Messianic community”. By giving believers of His Spirit, G-d makes the hearts of human beings His habitation and in this is found the highest realization of the Messianic Age that can be experienced in the here and now.
As inspiring as Levertoff’s short essay on Love and the Messianic Age is, within its pages are details and ideals that can easily be overlooked in considering the overarching thematic topics of each chapter. Descriptions such as “flames” and “sparks” and the “upper and lower waters” can naturally be assumed to be poetic or descriptive phrases embellishing the main concepts presented. But intertwined among the general concepts is a treasure trove of ideas providing additional depth and meaning for those who can discern them amidst the dense and compact style of the author. Unless one has been schooled in Orthodox mysticism and very familiar with kabbalistic thought the vast richness of Levertoff’s short essay will be “sensed” but not realized (thus the contemplative looks of those who read it so quickly and were unable to describe it fully).
For this reason, I personally found the Study Guide and Commentary produced by FFOZ to be an invaluable aid which provided page after page of explanation as well as proof from the Apostolic Writings that indeed the faith of the believer in Yeshua incorporates “a mystical expression of Judaism”. Although I could write pages of review on the study guide alone I found a concluding chapter in the appendix “The Exalted Rebbe” by Toby Janicki to be most outstanding. In this essay an introduction to the Chasidic concept of cleaving to G-d (devekut) by means of a tzaddik (righteous person) is presented and the parallel model found in the gospel of John regarding our relationship with Yeshua is elaborated upon. Without a doubt this core concept of Chasidic Judaism is the very same central teaching encompassed in the Apostolic Writings.
The final appendix of the study guide presents several short articles as “Sketches of the Chasidic World”. One of the articles “The Hidden Christ Among the Jews” by Elizabeth Belenson relates the idea that a veiled form of Yeshua’s teaching is to be found within Judaism. This concept drew the entire study completely together for me and clarified many questions that I have been wrestling with regarding the place of Jewish mysticism and kabbalah for the Torah observant believer in Yeshua. Instead of considering the historic development of Jewish mysticism as merely a pseudo-science that is irrationally fueled by the desire for ecstatic experiences, could it be that HaShem is preparing the Jews to receive their Messiah (Yeshua) through a longing and desire to unite with Him and experience a mystical oneness by means of a completely righteous person (tzaddik)?
How ironic, that as Christians generally wait and watch for Jesus to come and take them out of this world and into Heaven, they disregard the invaluable treasure they have in this life for being united to HaShem through means of the only completely righteous individual to ever walk the face of the earth. The Chasid, on the other hand, does all he can to experience the realities of the Messianic Age now due to a burning desire in his heart for redemption and a providential leading that compels him seek out a tzaddik as a means of uniting with HaShem. Only HaShem could have arranged that a Gentile woman might discover the most profound treasures of her faith in Yeshua by means of a Chasid. A discovery that makes Love and the Messianic Age and its Study Guide and Commentary the best book I have read so far in 2009.
In a nutshell: A comparison of Chasidic Judaism with the apostolic-era teaching of faith in Yeshua of Nazareth as based on the love between man and G-d in this age and in the Messianic Era. A study which encompasses subtle and profound mystical ideas among its general themes which are greatly clarified and expanded upon by means of the Study Guide and Commentary published by FFOZ.
June ‘09 Review
Jewish Mysticism: An Introduction by J.H. Laenen
Despite the cover design and title of this book which make it appear as an introductory manual for the practice of Kabbalah; Jewish Mysticism: An Introduction is a resource meant to acquaint the reader with Jewish mysticism from a historical viewpoint. In a style that is clear and easy to comprehend, author J.H. Laenen introduces the various historical movements of Jewish mystical thought as well as the general beliefs and practices of each period.
After presenting a sweeping overview of Jewish biblical history and the emergence of rabbinic Judaism, Laenen attempts to define Jewish mysticism by admitting that a concrete definition is quite difficult to achieve. In contrast to the often used understanding of mysticism as “the spiritual experience of unification with G-d” (unio mystica), Jewish mysticism has always taught a difference between G-d and His creation, and that man and G-d never become unified (or one). For this reason, Jewish mysticism does not fit into a single comprehensive definition of “mysticism”, but instead encompasses a desire to bridge the “gap” between G-d and man and to experience the “divine world” or “lost paradise” in the here and now.
From this premise the author begins his historical account of Jewish mysticism with an immediate disclaimer. Although others have attempted to show that mysticism existed in the Hebrew bible, Laenen disagrees that the biblical record contains any evidence of mysticism which in his opinion does not formally emerge until the second century CE, with “chariot mysticism” also known as “merkavah”. In considering the most ancient literature surrounding Jewish esoteric traditions (known as Hekhaloth) the topics of sephirot (originally understood to be primordial numbers), magic, physiognomy (determining one’s character based on physical features) and language mysticism (understanding the Hebrew alphabet to have powers necessary to achieve ecstatic states) are considered, as well as the relationship of merkavah to Gnostic thought.
From this most ancient basis in Palestine and Babylon, mysticism moved to Western Europe in the late ninth century CE where the beginnings of classical kabbalah developed. In considering the development of classical kabbalah, Laenen focuses on the understanding of the sephirot that emerged from it. Instead of primordial numbers, the sephirot are seen as emanations of G-d that reveal aspects of His diety in descending fashion. In the kabbalist’s view the Torah should be taken symbolically as a reference to the world of the sephirot. By understanding a deeper meaning to Scripture the kabbalist does not mean to replace the literal meaning but merely add to it. After expounding on additional kabbalistic views regarding allegory, symbols and anthropomorphisms, Laenen explains similarities of kabbalah to neo-Platonism before expounding on various kabbalistic leaders, schools and major literary texts (the oldest being the Book Bahir and the most widely known, the Zohar).
Laenen next presents the history of Lurianic kabbalah, as a form of kabbalistic thought centered and focused on Messianic expectations. Although there was a relationship between mysticism and apocalypticism in classical kabbalah, not until the expulsion of the Jews from Spain in 1492 was a vigorous revival of apocalypticism developed among the kabbalists. Forty years after the expulsion, a new form of kabbalah arose in Safed (northern Palestine) under the initial teachings and leadership of Joseph Caro and Moses Cardovero in which the sephirot were understood not only as emanations but also as “vessels”. This paved the way for the rise of Isaac Luria and the teachings of Lurianic kabbalah. In considering Lurianic Kabbalah, Laenen explains the three major teachings it produced; tsimsum (withdrawal of G-d in the process of creation), the breaking of the vessels, and cosmic restoration (tikkun). Other beliefs such as reincarnation and magical practices are also expounded upon.
But by far the most remarkable and astounding chapter of the entire book involved the Kabbalah of Shabbetai Zevi. Zevi, who suffered from severe manic-depression, used magical techniques of kabbalah to help free him from the “demonic forces” that oppressed him. Zevi’s manic moods, which produced euphoric states of religious excitement, were taken note of by a Nathan of Gaza who became convinced that Zevi was the Messiah. Through Nathan of Gaza’s influence Zevi was heralded and embraced as the long awaited Messiah on a very large and wide scale. Such notoriety caused him to be seen as a threat and imprisoned in Turkey where he was given the choice to convert to Islam or be executed. Zevi agreed to convert to Islam. This conversion was interpreted by Nathan of Gaza as the duty of the Messiah whose role it was to experience the darkest and most abhorrent forces in order to rectify and redeem sin and evil to its fullest extent.
From this interpretation of the Messiah’s role as descending into sin in order to redeem or rectify it, the theology of sabbatian kabbalah developed in which the Torah of Moses was understood to be for this present world, while a Torah for the World to Come would have a different character in which the present commandments would be nullified. Those believing that Zevi was Messiah endeavored to follow in his footsteps by practicing antinomianism of the worst sort. This was considered preparation for the World to Come. Many sabbatian kabbalists would convert to Islam and/or Christianity in order to follow the steps of their master and experience the worst sin possible. They would participate in gross immorality in the privacy of their communities, and live their lives as secret Jews. Two well-known sects of sabbatian’s are expounded upon by Laenen, the Donme sect of Turkey, and the Frankists of Poland.
In concluding the book Laenen considers the mysticism of the Hasidim, which like Lurianic kabbalah focuses on Messianism, and is considered a new creative phase in the history of kabbalah. Laenen’s treatment of the Hasid includes subtle differences with Lurianic kabbalah, the role of the tzaddik, the technique of devequth (“cleaving” to G-d in order to attain states of ecstasy) and the use of magic. Laenen also expounds upon the strong opposition against the Hasidim from within Judaism itself led by the Vilna Gaon. Historical developments including the Lubavitch Hasidim and Chabad are also considered.
In two brief final chapters Laenen introduces the reader to the importance of language mysticism within kabbalah and then ends the book by presenting popular modern-day literature on kabbalah. Most of the popular modern writings are little more than worthless trash in Laenen’s view because they continue to present ideas found in error ridden literature which arose freely in the 15th century claiming that kabblah was mysticism purely focused on magic, witchcraft and numerology.
Although Laenen’s historical treatment of kabbalah was very interesting and beneficial, it forced me to face uncomfortable truths regarding Jewish mysticism. The authorship of the most ancient texts is impossible to discern due to the prominence of pseudonyms. Many well-known classical and Lurianic kabbalists claimed inspiration via a maggid (a spiritual force which revealed itself and spoke to the individual). Later “tzaddikim” were defined as such due to the ability to ascend to Heaven (to the very throne room of HaShem) in ecstatic states were they obtained the knowledge embraced as mystical truth. What are we to make of this? Is there truth to be found within Jewish mysticism, especially for Messianic’s today, or is it nothing more than the wild and ecstatic fantasies of men that has developed into a pseudo-science?
These are questions I am still pondering as I continue to consider the role and place of Jewish mystical thought. Yet, as the Messianic movement becomes acquainted with kabbalistic thinking, through the publishing of Paul Levertoff’s Love and the Messianic Age (offered by the Vine of David ministry of First Fruits of Zion), I think it is also important to understand the historic background of it all. Laenen’s work is a fitting and beneficial resource for such an introductory understanding.
In a nutshell: A clearly written and comprehensive introduction to the various historic movements of Jewish mysticism which presents thought provoking as well as uncomfortably challenging truths regarding the establishment of kabbalistic thinking.
May ’09 Review
Kabbalistic Writings on the Nature of Masculine and Feminine by Sarah Schneider
In “Kabbalistic Writings on the Nature of Masculine & Feminine” author Sarah Schneider takes the reader on a journey through various texts that explore the reality of gender disparity and the spiritual meanings that such disparities represent. After introducing the preliminaries of kabbalah (PaRDeS, Tree of Life, sephirot, partzufim) the theme of the book begins with a section from the Babylonian Talmud (Chullin 60b). In this section Rabbi Shimon ben Pazzi considers the apparent contradiction found in Genesis 1:16, which states that “G-d made two great lights” and continues “the great light to rule by day and the small light to rule by night”. What started off as two great (and equal) lights suddenly became one great and one small light without explanation. R. ben Pazzi’s explanation of this encompasses the well-known midrash of the moon approaching HaShem regarding the impossibility of “two kings sharing one crown”, which resulted in the Holy One commanding the moon to diminish.
Although the moon protested, HaShem explained that such diminishment was not a demotion for the moon would rule by day and by night (while the sun rules only by day) and Israel would reckon the seasons, days and years by her. Being unappeased by HaShem’s reasoning, the Holy One instituted the sin offering for Rosh Chodesh as atonement for Himself because he caused the moon to forfeit her greatness and grow small.
This Talmudic passage is kabbalistically understood to represent the first inequality to occur in the created order which affected the rest of creation through the reality of gender differences in which all things occupy roles of either being active and outward (male, represented by the sun) or passive and receptive (female, represented by the moon). Due to this inequality evil came into existence and sin then became a possibility. Yet, the sages recognize that Isaiah 30:26 prophesies that a day is coming in which “the light of the moon will become like the light of the sun” and gender disparities will cease.
With this groundwork given, six classic kabbalistic texts are considered that address various aspects of how and why gender disparities will cease and change in the Messianic Age and the World to Come. Of the six essays, two are concerned with the technical details and actual steps (in the spiritual world) of how the female will equal and eventually surpass the male. Although these essays are difficult to follow, several interesting points were presented.
One being that the monthly cycle of the moon represents the 6000 year time period before the Messianic age in which the completely dark (and totally diminished) new moon progresses throughout the month until it achieves total and encompassing brightness. In the same way, womankind throughout human history has been slowly gaining rights and equalities in the male dominated world. The pervading and demanding drive of “women’s lib” in our modern world illustrates realities that are also occurring in the spiritual realm as we draw ever nearer to the Messianic age in which female will equal and eventually surpass the male in the World to Come.
The reason for the “moon’s ordeal” and the reality of inequality in the created order is considered in an excerpt from Orot HaKodesh; “Perfecting and Perfection” by R. Avraham Yitzchak Kook. Kook explains that inequality was not only created in order to provide mankind with opportunity to exercise his free will (by presenting both evil and good choices) but also represents the mechanism necessary to reach perfection. That growth always requires, as a catalyst, some encounter with evil, illustrated by the waxing and waning of the moon in its monthly cycle.
In an excerpt from “Miriam’s Circle Dance” by The Meor v’Shemesh the kabbalistic understanding of Miriam’s dance with the women after experiencing the parting of the Red Sea (Exodus 15:20-21) is expounded upon. This dance is understood to allude to the future Messianic Kingdom in which a “Circle World” void of the hierarchical rankings of this present world (which is linear in nature) will exist. In the “circular” Messianic world female will reach equality with male and all souls will reach their full potential and will look only to G-d for inspiration. This truth is also illustrated in Jeremiah who speaks of the New Covenant (Messianic) time in which no one will say to his neighbor “know the L-RD” for “they will all know Him”.
An excerpt from “The Voice of the Bride” by R. Shneur Zalman of Liadi, explores the unusual final (7th) blessing of the traditional Jewish ketubah contract which reads; “Blessed are you HaShem who gladdens the groom with the bride” (instead of and the bride). From this blessing, as well as the scriptural passages of Proverbs 12:4 (which describes the woman of valor as a crown to her husband) and Jeremiah 31:21 (“Behold I will create a new thing . . . the woman will surround the man”) R. Zalman teaches that in the World to Come the female will exceed the male.
Although a reversal of gender disparity will occur, the groom will be gladdened for such disparity is perfectly suited for the World to Come. In this present “linear” and “fallen” world, the male quality of active giving and repairing is necessary and dominant. Yet, in the World to Come when the job of repair is done and the eternal Shabbat ensues the female quality of receiving from HaShem will dominate through which mankind will fulfill its perfected purpose of receiving Divine revelation and Presence with pleasure for all eternity.
In ending the book, Schneider revisits the opening Talmudic passage of Chullin 60 b (The Two Great Lights) and offers suggested understanding regarding further mysteries and difficulties found in this text. The most interesting of which involves how one is to understand that HaShem instituted a sin offering “for Himself” each Rosh Chodesh.
The complex content of the book is presented by Schneider in a clearly laid out style that aids in guiding the reader through the depths of the writings involved. Each chapter begins with a “vocabulary list” and “technical notes” followed by a simplified synopsis of the excerpt given prior to the excerpt itself. At the end of the chapter the author takes the reader through a “debriefing” where the basics of what can be understood and what cannot be understood are considered, concluding with “logical implications and speculations.”
In a nutshell: A fascinating treatise of various kabbalistic texts explaining the reason for and rectification of gender disparities in light of the Messianic Age and World to Come.
April ‘09 Review
Inner Space (Introduction ot Kabbalah, Meditation and Prophecy) by Rabbi Aryeh Kaplan z”l
Based on a 12 week series of classes Rabbi Kaplan gave to a small group of students in his Brooklyn home in 1981, Inner Space is designed as an introductory course in Kabbalah meant to survey the main texts and personalities in the field. In my involvement with Messianic Judaism and Torah observance so far I have found the topic of Kabbalah to occupy broadly divergent viewpoints. On one side of the issue are Messianics who understand Kabbalah to be a dangerous and suspect secret knowledge that should be avoided at all costs. On the other side are those who are convinced that understanding New Testament texts (including the Gospel of John and Paul’s writings) necessitates the deeper understanding of Kabbalah.
With these extremes in mind I decided to read this book in order to get a general understanding of Kabbalah from a non-biased perspective. Beginning with the meaning of the word “Kabbalah” as “wisdom that is received” with the intent to “become completely infused with Torah and to connect it on every possible level”, Kaplan takes the reader on a journey into Jewish metaphysical concepts that endeavors to explain the means by which HaShem interacts with creation and with mankind.
In the first two chapters; “Kabbalah and Prophecy” and “G-d and Man”, Kaplan introduces in brief the basic ideas and concepts that will be expanded upon in the rest of the book. The first topic to be presented in depth is the “Olamot” (five comprehensive levels of Universes) which act as “garments” for G-d’s light, thereby concealing His true essence, while at the same time allowing it to be revealed. The inner being of mankind (his will, mind, thoughts, speech, and resulting actions) parallels each of the five spiritual universes. In this way, Kabbalah understands the human soul to encompass all spiritual realities and levels within man himself.
Next, the Sefirot are introduced as “the most basic modes of G-d’s creative power” and means by which G-d interacts with the universe. Yet, the author makes clear that the Sefirot are not G-d. The Sefirot are also reflected in man and are the means by which man partakes of the divine. After considering the essence and array of the Sefirot, each of the ten are considered in depth.
With the familiar basics of Kabbalah covered, Kaplan next moves on to progressively difficult ideas beginning with the process by which G-d created the Sefirot themselves. This process referred to as “The Shattering of the Vessels” explains how evil came to exist. The evil resulting from the shattering of the original Sefirot is defined as Partzufim (or archetypical persona), which brings Kaplan back to the subject of the highest of the Olamot (Universes) Adam Kadmon in order to explain the will of G-d in relation to evil and to the free will of man. The final topic of the first half of the book involves Tzimzum, the constricting process by which G-d withdrew his light in order to create the universe.
The second half of the book covers the topic of meditation and prophecy in which Kaplan explains how prophecy comes from meditation (or the dream center of man) followed by an exegesis of Ezekiel 1:1-2:2 which is understood to describe Ma’aseh Merkavah (Discipline of the Chariot); the complete system of meditative techniques for attaining the spiritual experience of prophecy.
Perhaps the most unsettling teaching from a Kabbalistic perspective for those coming from a traditional Christian background, as myself, is the idea that every action of man causes a reaction from G-d. Man’s will affects G-d’s ways which all works together toward the ultimate goal of perfecting every detail of creation. This concept is presented by Kaplan as a chess game. G-d being a Master Champion player can use any move I make with my free will to get me into any situation he wants me in. Even when I cheat (misuse my free will and commit a sin) G-d can “change His entire game on the spot in order to counteract” my move. This illustration was the best I have come across to explain the paradoxical concepts of man’s free will vs. G-d’s Providence, and how the two work together.
In coming to the Meditation and Prophecy section of the book, I found myself a little hesitant to enter into this topic and continue reading further. Yet, although difficult and detailed concepts regarding the various levels of meditation were expounded upon, I found in this section a delightful surprise. For in expounding on these topics Kaplan also diverges into exegesis of several scriptural passages and concepts which were very enlightening and profound.
Although this book presents itself as an introductory course, the details presented here are not easy to grasp or conceptualize. Yet, throughout its pages I came across again and again concepts that are familiar to the New Testament of which I was not clear about before. For this reason I plan to continue slow and cautious consideration of this topic in the future, as I have found myself fascinated by the metaphysical concepts introduced in this book.
In a nutshell: An introductory course in Kabbalah, Meditation and Prophecy based on a 12 week home group study taught by Kaplan in 1981 covering both basic and more advanced concepts with clarity and simplicity and inspiring exegesis of Torah texts.
March ‘09 Review
A Code of Jewish Ethics (Volume 2); Love Your Neighbor as Yourself by Rabbi Joseph Telushkin
I have been anticipating the release of this second volume by Rabbi Telushkin ever since completing the first volume of the series (You Shall Be Holy) the summer of 2007 (see review from August ‘07 below). Telushkin’s style of presenting halachic details in a succinct, clear and sincere manner was a welcomed change and refreshing venture for me after finding myself occupied with often dry and difficult scholarly texts in my reading over the last several months.
Telushkin begins this second volume by defining what it means to “love one’s neighbor” in the first chapter, and highlighting the fact that; “if we love our neighbor only because we are commanded to do so, we have not fulfilled the commandment properly . . (for) the Torah commanded us (also) to love our neighbor as ourself” (p. 24). Just as we naturally love ourselves, not because we are commanded to do so, loving one’s neighbor goes beyond simply obeying the Biblical requirement, but instead should be something that is a natural reaction. From this starting point Telushkin expounds on several basic interpersonal relationship issues including; hospitality, visiting the sick, comforting mourners, showing kindness, and charity. In four additional sections of the book the topics of “Non-Jews and Jewish Law”, “Judaism’s Attitude to Animals”, “Matters of Life and Death” and “Two Cardinal Virtues” (of Justice and Tolerance) are also considered, under the theme of “loving one’s neighbor as oneself”.
In like fashion to volume one, the book is arranged as a series of chapters that include specific topics outlined in numeric fashion for easy reading and reference. Telushkin is a great story teller who provides numerous illustrations regarding specific points and guidelines he presents throughout the book. The author is also very honest in dealing with troublesome halachah including the Rambam’s views toward Gentiles and the current Jewish perspective on euthanasia, in which he expresses attitudes ranging from total disagreement to thoughtful introspection and flexibility.
I found myself most impressed by Telushkin’s explanation and guidelines regarding “obligations to the dead” and “caring for the bereaved” from a halachic perspective, which were inspiring and very beautiful compared to the mechanical and sterile way the deceased are viewed and “funeral” procedures are handled in our modern day world. I found it most touching that members of the Chevra Kadisha (burial society) show utmost respect for the deceased by formally asking forgiveness of the individual prior to handling the body in preparation for burial and then praying to G-d for compassion and mercy upon them. In this way, although the person is dead, they are treated with the same respect as a living individual regarding embarrassing or uncomfortable procedures necessary in handling them in this most vulnerable state.
In general I very much enjoyed this book although it did not have the profound impact on me that volume one did (being the best book I read in all of 2007). In the intervening two years that have elapsed I have done a lot of reading of rabbinic/halachic literature and was quite familiar with most of what Telushkin presented in this second volume. Two years ago, in reading volume one, my eyes were first opened (through the gentle, clear and compassionate instruction of the author) to the beauty and significance of the halachah and of Jewish ethics in general. Needless to say I will again look forward to the third and final volume of this series regarding family relationships (not titled by the author at this time).
In a nutshell: Volume two of a three part series on Jewish Ethics which incorporates clear, succinct and honest consideration of general Biblical and Rabbinic details involving issues of “loving others as oneself”, amidst numerous and helpful illustrations and practical applications to daily life.
February ‘09 Review
Born Before All Time? (The Dispute Over Christ’s Origins) by Karl-Josef Kuschel
From this extensive encyclopedic study, Kushel concludes that;
”Anyone who does not approach the New Testament with a prior concept of pre-existence moulded by the history of dogma, but listens to what the New Testament has to say on this matter, will not fail to note that the New Testament does not know of pre-existence as a speculative theme. A pre-existence Christology understood as isolated, independent, atomized reflection on a divine being of Jesus Christ ‘in’ or ‘alongside’ God before the world, a sonship in metaphysical terms, is not the concern of the New Testament. On the contrary, such a pre-existence Christology must be relativized in the light of the New Testament.“
Kuschel considers his conclusions to embrace and reflect a very real and contemporary theological awareness regarding long held beliefs that need to be addressed and discussed at greater length today. The final comments of the book incorporate suggested methods or strategies for accomplishing this goal.
Although the foreword of this work, written by Hans Küng, praises its readability and interest for those untrained in theology, the book itself is not an easy read. With over 500 pages of tiny font and 119 pages of bibliography, I found it to be much like reading a long scholarly journal article in which references to mainly German theologians were included in almost every sentence. The author’s wordy style and attention to every imaginable minutiae of detail caused me often to find myself swimming in a vast sea of ideas and purposely refocusing on exactly the point the author was attempting to arrive at. This book is definitely not for the “faint of heart” or for those who do not have a basic understanding of the dogmas behind Trinitarian beliefs and a willingness to consider such dogmas from a scholarly viewpoint that questions Christ’s pre-existence through elaborate research and attention to detail.
In a nutshell: An extensive encyclopedic study of the doctrine of Christ’s pre-existence, which provides pertinent conclusions for those willing to rethink historical dogmas.
November ‘08 – January ‘09 Review
The Prophets by Abraham Joshua Heschel
In finishing Heschel’s The Prophets, I literally clapped my hands with joy. As the dating of this review indicates, it took me over 12 weeks to finish this work, an exceedingly long time despite its more than 600 pages. An elaboration of his 1932 doctoral dissertation (at age 25), Heschel considers the consciousness of the prophets from every conceivable angle.
In Part I of the book, beginning with “What Manner of Man is a Prophet?”, Heschel lays the focus for this work which involves the character of the prophets as men who had the ability to “make G-d audible” and to reveal not only “G-d’s will” but also His inner life. In this way The Prophets is not concerned with the message of the prophets per se, but rather with the kind of religious experience they exemplify. In presenting a prophet as one who not only “hears G-d’s voice” but also “feels His heart”, the first part of this work occupies itself with a sweeping overview of the Biblical prophets in which various aspects of G-d’s heart (or pathos) are elaborated upon through the individual and historic messages the prophets proclaimed. Consideration of three prevalent themes found in all the prophetic writings, (history, chastisement and justice) concludes the first part of the book.
In Part II Heschel addresses the very theme and central truth of this work; that the intent of prophecy is not to expose the nature of G-d but rather to expose G-d’s insight into man and His concern about man. Prophecy communicates that G-d can be intimately affected and is personally involved in the conduct and fate of man, a quality which Heschel defines as pathos. G-d’s pathos is considered in relationship to Greek mythology and modern philosophy as well as through the concepts of morality, wrath and sympathy. Once pathos has been thoroughly expounded upon through contrasts and comparisons, Heschel turns to consideration of various historical and popular theories that attempt to explain the experience of a prophet. Prophecy as ecstasy, poetic inspiration, and a form of psychosis is considered from which Heschel teaches that prophecy is an “event” rather than an “experience”. Lastly, in considering prophets throughout the world Heschel expounds upon the biblical role of the prophet in relation to the offices of king and priest.
Though reading this book was like running a marathon in which the finish line always seemed an agonizing distance away, the concluding chapter made the effort and persistence necessary to complete this work well worth it. Though I am not a runner, I have heard about the “runner’s high” which comes at the very moment one is convinced they cannot run one step further. The “readers high” is found in Heschel’s final chapter in which he brilliantly weaves together 600 pages worth of exhaustive scholarly and introspective details into a magnificently inspirational conclusion. A conclusion that defines prophetic religion as “knowing thy G-d” rather than “knowing thy self”, for there is “no self understanding without G-d understanding”.
In a nutshell: An elaboration of Heschel’s doctrinal dissertation regarding the consciousness of the prophets, which requires great effort and persistence to navigate through. An effort well rewarded by concluding ideas that leave the reader magnificently inspired.
October ‘08 Review
Jewish Woman in Jewish Law by Moshe Meiselman
After seeing Jewish Woman in Jewish Law referenced in Why should I stand Behind the Mechitzah When I Could be a Prayer Leader? (see September ‘08 review), I decided to buy and read this book in order to learn more about a woman’s role from a traditional Jewish perspective. Written in 1978, at a time when feminist ideals focused heavily upon inequality and discrimination between women and men, Moshe Meiselman explains the purpose of the book as one meant to evaluate the issue of feminism from a Jewish perspective.
Meiselman lays the foundation for this work in the first chapter in which the source of Jewish values is expounded upon. From this foundation, the author tackles many of the issues addressed by Marina Goodman in the “Behind the Mechitzah” book, including creation of woman, family, marriage, Torah study for women, obligation in mitzvot, and women and prayer. The second half of the book, focuses on legal issues including women as witnesses, women and contracts, inheritance issues and the problems of Agunah (the woman whose husband refuses to divorce her even when a beit din determines that one is in order).
Meiselman is very thorough in his treatment of each subject giving consideration to Biblical, Talmudic and contemporary sources and opinions regarding halachic opinions and majority viewpoints. Personally, I found the chapters regarding “Torah Knowledge for Women”, “Women and Optional Mitzvot” and “Women and Prayer” to be most informative and interesting.
Regarding “Torah Knowledge for Women”, the obligation for women and all Jews to study Torah in order to understand and correctly perform mandatory mitzvot (based on Deuteronomy 5:1) is juxtaposed with the Talmudic opinion that women are exempt from the obligation to learn Torah. Addressing the contradictions found in the Talmud regarding Torah learning for women; Meiselman explains that the concern regarding women learning Torah involves the ability of a woman to truly dedicate herself completely to study, otherwise her knowledge will be only superficial. In this way, the majority of scholars have interpreted the command of the sages against teaching Torah to women as a warning against teaching women who are not sufficiently motivated or are not ready to take such studies seriously. If a woman is serious about study, the prohibition can be lifted.
Though chapter 9 is entitled “Women and Optional Mitzvot” several additional chapters touch on this subject. Elaborating upon the seven time-bound positive commandments that women are exempt from performing, Meiselman highlights the fact that, with the possible exception of tefillin, women are not barred from performance of these commandments, only exempted, and that optional performance of a mitzvah is considered a meritorious act and not something irrelevant.
Considering the mitzvah of tefillin, the author openly discusses the controversial passage in the Talmud Yerushalmi which indicates that “Michal, daughter of Saul (and wife of King David) put on tefillin and the sages did not protest”. The opinions of the sages see Michal as a unique exception. Because Michal was noted for her piety, was the wife of King David, and unable to have children, her circumstances are unable to be repeated by any women since her, and therefore a woman is not permitted to wear tefillin as she was. Based on the majority understanding that tefillin are distinctly masculine garments and for women to don them is to desecrate the sanctity of them, Meiselman clearly states that “woman are not permitted under any circumstances to wear tefillin”.
Regarding the wearing of a tallit, Meiselman points out that the mitzvah of tzizit is not an absolute requirement, for a man is not required to wear a four cornered garment. Only if a man chooses to wear a four cornered garment is the mitzvah of tzizit incumbent upon him. Because tallit (the wearing of a four cornered garment) is not a basic mitzvah, but an extra act of piety that men have accepted upon themselves, for a woman to fulfill this “doubly optional mitzvah” is marginal at best. Women must consider the wearing of tallit with caution for such attention and devotion to a remote optional mitzvah can easily cause a woman to fall into yoharah; exhibitionism and false religious pride.
In the chapter involving “Women and Prayer” Meiselman teaches on the most interesting concept of kvod tzibbur, a term found in Talmud as the reason why a woman is prohibited from making aliyah (reading publicly from the Torah in the synagogue). Though not one Talmudic commentary explains this phrase explicitly, the author expounds on two basically different explanations that are implicit in the literature. The first explanation of kvod tzibbur is based on the subtle but powerful sex drive of the male personality which is easily distracted and self-conscious in the presence of women. Because prayer and worship of G-d should be focused and concentrated exclusively on G-d, for a woman to lead prayer or read from Torah hinders men from attaining the solitude and intense concentration necessary for deep and meaningful prayer and worship.
A second explanation of kvod tzibbur involves the woman’s lesser obligation regarding learning Torah, as opposed to a man’s greater obligation to be engrossed in Torah learning. Because the mitzvah of intense Torah learning is optional for a woman, but not for a man, the woman must not take the opportunity of aliyot away from men who are obligated to participate in the synagogue service in this public fashion. In this way, kvod tzibbur is understood as aliyot remaining with those who are obligated to it (i.e. men).
In a nutshell: A thorough treatment of feminist issues from Biblical, Talmudic and contemporary Jewish sources, which presents various views with clarity, but stringently defends majority Orthodox opinions.
September ‘08 Review
Why Should I Stand Behind the Mechitzah When I Could Be a Prayer Leader? (The Traditional Jewish Response for the Contemporary Woman) by Marina Goodman
I bought this book at the recommendation of a friend but oddly enough hesitated to read it. The truth is, I tend to consider books with catch-phrase titles to be very unappealing. Month after month, as I left this book on the shelf in favor of other works that caught my attention, I wondered why I had bought it. Having finished my initial September book selection very quickly, with several weeks remaining until the month was over, I decided to pick up this book and give it a read.
Marina Goodman begins by introducing herself as a woman reared in a non-religious Jewish home in which attendance to synagogue was on “Rosh Hashanah and Yom Kippur only”. The twice a year outing for the holidays involved attending an Orthodox Shul merely because it was the closest synagogue to her home. As a teenager, Marina found herself disenchanted with Orthodox worship and especially angered by the mechitzah that separated the women from the men. As a college student she was active in a conservative minyan and served as a prayer leader. During her junior year she studied abroad in Jerusalem and decided to learn as much as she could about Judaism while there. The book is the outgrowth of her studies and discoveries while in Jerusalem and how understanding Torah changed her perspective regarding contemporary women’s issues in light of Jewish faith.
Goodman starts her response by addressing “the woman’s role” through consideration of the creation of Adam and Eve and the first sin in the garden. Drawing heavily on kabbalistic concepts and touching on Jewish legend (such as the legend of Lilith, the first woman prior to Eve), the main concept that man is the “giver” and woman is the “receiver” is presented. In an interesting teaching regarding woman as ezer k’negdo (helpmate to the man) Goodman points out that k’negdo can mean “opposite” or “against”. Just as when Eve was brought to Adam she was facing him, and in this way they each had a unique perspective of what they saw, so the woman can help a man by using her own perspective or way of “seeing things”. The woman also can help a man by encouraging, advising and actively opposing him when the situation warrants. The fact that k’negdo can mean “against” is also understood in the Talmud to mean that if a man is worthy, the woman will be his helper and if he is not worthy, she will be against him.
The author next addresses the topic of “modesty”, by considering the characteristic of tzenuit for both men and women. Issues such as tzizit, kippah and tallit for men only and a women’s head covering are expounded upon in this section Because tzenuit has the deeper meaning of “essence” or “innerness” the main point is that modesty prevents a woman from being “objectified” and allows her to develop her inner essence. In a particularly intriguing teaching, the author explains that the Jewish woman is expected to make herself beautiful for her husband through flattering makeup and exquisite jewelry. Yet, the “key” is to “make oneself look attractive without being attracting”. A challenging concept indeed!
The most extensive chapter of the book addresses the topic of “family”, in which the author covers many issues based on the concept that the Jewish wife is not a homemaker but a akeret habayit (literally the essence of the home). After addressing the issues of terumah, taharah, mikveh, niddah and taharat hamishpachah (temporary celibacy surrounding the woman’s menstrual cycle), the chapter cumulates in a beautiful section regarding how the husband and wife create a Mikdash Me’at (miniature sanctuary in the home). The entire chapter revolves around the Jewish belief that the goal of life (whether for man or woman) is self-transcendence rather than self-fulfillment, and that man and woman fulfill their potential through each other; “the woman by helping the man and the man by letting the woman help him.”
In covering the topic of “prayer” Goodman tackles issues such as why a woman doesn’t “count” for a minyan and reasons she is not permitted to “have aliyah” (read publicly from the Torah during synagogue service, in Orthodox settings). It is here that the author answers the question which is the title of the book as she teaches regarding the reasons for a mechitzah and why a woman cannot be a prayer leader. The author does a good job of balancing what could be a chapter filled with “do nots” by explaining the woman’s obligation in prayer with a focus on the female responsibility and privilege of sanctifying what is private (as opposed to the public role that the male assumes).
The final topic to be addressed is “education” where two types of Torah learning are expounded upon. Torat chayim or “teaching for life” is learning “in order to do” which is incumbent upon all Jews including women. Torat Lishmah or “learning Torah for its own sake” is a discipline that in rabbinic theology is a responsibility for men only and requires a lifelong commitment on their part. The issue of women learning Talmud is also considered with balance and graciousness.
In a final brief chapter the author reveals that the book was three years in the making and that during this time she has embraced Orthodox Judaism and become “religious”. Now married with a 14 month old baby, Goodman thanks her reader for considering her journey before bidding a warm farewell.
I found this book to be more substantial than its catch-phrase title might indicate. Goodman is an intelligent woman, well taught in rabbinic theology and Orthodox halachah, with the ability to present deep and profound concepts in a clear and simple fashion. Though at times she sidetracks and gets off on tangental issues, she always manages to bring her teachings back to the topic at hand.
Reading this book has encouraged me to learn more about a woman’s role from a traditional Jewish perspective, especially regarding the issues of prayer and Torah study. However, one unexpected drawback was found in considering Goodman’s journey, for her story produced longings in me regarding my own life, longings that due to my present circumstances have little, if any, chance of being realized.
In a nutshell: One woman’s spiritual journey from a feminist Jewish perspective to a total embracing of Orthodoxy which touches on nearly every conceivable issue of concern and confusion among contemporary women today.
August ‘08 Review
The Kuzari by Rabbenu Yehuda Halevi. Translated into English from Hakuzari Hameforash.
Imagine being invited to the palace of a great king and given the opportunity to hear him being instructed by a great sage of the faith. This is the story of The Kuzari. Originally written in 1140 by the famous Rabbenu Yehuda Halevi, this book presents the story of the King of the Khazars who seeks out the true path of faith after experiencing recurrent dreams in which an angel repeatedly tells him “Your intentions are desirable to the Creator, but not your deeds.” So troubled is the king by his dreams that he summons a philosopher, a Muslim, a Christian and a Jew (Halevi) to explain their faiths to him that he may consider which is the true and right path.
After dismissing as invalid the faith of the philosopher, the Christian, and the Muslim, the king finds himself intrigued by the approach of Rabbenu Halevi who begins his explanation of the Jewish faith by highlighting the miracles which HaShem did on behalf of the Israelites. Citing miraculous instances in Torah to expound on the fact that revealed religion is far superior to natural religion, Halevi convinces the king to consider Judaism as the true path of faith. After converting to Judaism, the king enlists Halevi as his personal instructor and the remainder of the book is a give and take dialogue between “The Kuzari” (the king) and “The Chacham” (Rabbenu Halevi) involving numerous topics regarding Jewish faith and philosophy.
The book is arranged as a series of five essays each with a broad and general theme from which numerous side themes and details are developed and discussed. Essay One includes the account of The Kuzari’s dream, his seeking of the true faith, and his interest to pursue Judaism. Essay Two relates the conversion of The Kuzari with the general theme of G-d’s attributes being taught throughout. In Essay Three The Chacham discusses the concept of the servant of God, and in Essay Four he elucidates the names of G-d. In the final essay (five) The Kuzari desires for his teacher to explain the principles of the faith to him in “a clear and reasonable manner”, especially by teaching him the contradictions inherent in foolish and false concepts regarding faith.
In a short concluding section The Chacham decides to leave The Kuzari in order to go to Jerusalem. Though initially hurt and confused by this decision, The Kuzari considers the reasons of his teacher for returning to the Holy Land (which at the time the book was written was nothing but a desert wasteland). In a most touching conclusion the Kuzari sends off his Rebbe with a beautiful bracha;
“May G-d help you to carry out your intention and may He decree upon you all good according to your desire and effort. May He be a help and a support to you, and reward you bountifully for the purity of your heart and conscience, because He is bountiful, the G-d of benevolence and reward, there is no god besides Him and there is no rock expect for Him. May He, in His great mercy, reward you together will those who share your pure intentions.”
Though this book is generally presented as an important historic classic regarding the basics of Judaism, the content of it goes much beyond just surface issues and delves into topics of great detail and philosophical depth. There were times when I was overwhelmed by the material being presented, especially in the final essay in which Halevi expounds upon the most difficult concepts of man’s free will in relation to G-d’s sovereignty.
Being invited to sit in on the religious discussions of a great king and his honored rabbi was certainly a privilege afforded me through this book. A privilege that at times was very clarifying and edifying, at times was wondrously inspiring, and at times was above my head and beyond my ability to comprehend completely.
In a nutshell: A unique collection of five essays involving lively question and answer dialogue between the king of the Khazars and his Jewish rabbi, on a wide array of religious topics ranging from basic and inspiring to profoundly deep and difficult to comprehend.
July ‘08 Review
The Path of the Just by Moshe Chaim Luzzatto (Feldheim Torah Classics Library)
The Path of the Just (Mesillat Yesharim) is a masterpiece of mussar practice considered so important to Torah living that it is referred to in rabbinic circles as simply “The Mussar Sefer”. Written in the 18th century, this classic work takes a much different approach from other mussar literature I have read. It is the author’s intent not to teach people but rather to “remind them” of truths that are self-evident but routinely overlooked.
Luzzatto begins this work by focusing the reader on “Man’s Duty in His World” as being “to do mitzvot, serve the Eternal, and to overcome tribulations”, keeping in mind that each one of us was not created for a position in this present world but rather for a position in the world-to-come. Once the purpose of living is established, Luzzatto begins a mussar journey that ascends upward as rungs upon a ladder by expounding on the character traits (middot) of vigilance, alacrity, cleanliness, abstinence, purity, piety, humility, fear of sin, and holiness. Each trait is expounded upon in systematic fashion beginning with a definition of the virtue itself followed by elements of the virtue, acquiring the virtue, and factors that undermine the particular virtue.
Luzzatto’s approach is unique in that he maintains that the virtues must be developed in the order in which they are presented. For example, vigilance is impossible to attain until one is aware of his duty in the world, and alacrity cannot be attained until vigilance is perfected etc. In this fashion the entire work progresses upward and upward toward the ultimate goal of human existence; a life that has perfected holiness. Another unique feature of this book is the use of baraita (classic rabbinic teachings outside the six orders of the Mishnah) that are sprinkled throughout, along with quotes from the Tanakh in giving examples and teaching regarding the various middot.
The strictness and regimented nature of this book led me to feel somewhat defeated and frustrated regarding mussar practice as expounded by Luzzatto. Though the author claims to be simply reminding us of self-evident truths, he is unwavering regarding the exact manner and pattern through which these truths must be obtained and realized. This strictness gives the book a sort of “cookie cutter” feel, as if all humans are so exactly alike that each must follow a path of character development that is one way only with no variation whatsoever.
In the final chapter “The Virtue of Holiness”, Luzzatto presents the pinnacle of character development as being a separating of oneself so completely from corporeality that every moment is spent incessantly cleaving to the Divine. Luzzatto admits that such an attainment is impossible for a physical human being and can only be achieved as a gift given to him by HaShem. This perfection of holiness includes immersing oneself in thought regarding matters that are transcendent in nature, which requires a large amount of seclusion and solitude. In reading this final chapter I couldn’t help but think of the record of Nadab and Abihu in Leviticus, and the fact that the rabbis understand that their deaths were caused by a zeal for transcendence and nearness to G-d that overlooked their duty to interact with others (and bring holiness to others). This same “strange fire” seems to be the very goal that Luzzatto is seeking to attain through the path of mussar.
However, my initial skepticism was tempered by reading the translator’s introduction to this classic work, which I did, curiously, after finishing the entire book. The translator tells the story of being a young man in Yeshiva and the excitement he felt in finishing the “Mussar Sefer”, Messillat Yesharim (The Path of the Just). He shared with the Rosh Yeshiva this exciting achievement, to which the Rabbi made note of the date and exclaimed in a loud voice “you finished the Messilat Yeshorim”, “you finished the Messilat Yeshorim”, “wonderful!” . . . “now go and read it again”.
It would be arrogant of me to be critical regarding a work that is studied in depth and for years on end in the world’s greatest Yeshivas, after just one reading. Surprisingly, I bought and read this book as required reading for a mussar partnership group I will participate in with three other women beginning in late August. Though I finished the book on July 26, 2008, I have a feeling that there is much more to understand and learn as I read this classic again and in partnership with others.
In a nutshell: An 18th century mussar classic that presents a strict, regimented and linear approach to character development which strives toward the pinnacle of perfected holiness in human life.
June ‘08 Review
Man is Not Alone, A Philosophy of Religion by Abraham Joshua Heschel
After being inspired and challenged by God in Search of Man my natural desire was to continue to explore the thoughts of Heschel’s philosophical mind by reading the companion volume Man is Not Alone. In this book Heschel considers the definition and ingredients of piety by considering two broad topics The Problem of God and The Problem of Living.
Beginning with the basic premise that G-d is ineffable, Heschel explores “The Problem of God ” as being man’s ability to view the world in two ways; with reason and with wonder. Though man desires to use reason to question, express and rationalize regarding G-d , religion begins with the sense of the ineffable. Man’s religious quest begins with wonder and with mystery concerning G-d; “without presuppositions, without allegations, without doctrines, without dogmas” because ”long before we attain any knowledge about His essence, we possess an intuition of divine presence“. From the basis of the ineffable, Heschel expounds upon the proper relationship between reason and wonder (faith) in the life of man.
Once the “Problem of God” is explored, Heschel moves to the “Problem of Living”, which centers around the needs of man. If religion begins with the sense of the ineffable, it is experienced in relationship to needs. Though man often views religious activities as a way to meet his needs, in reality such thinking is the antithesis of true religion. According to Heschel “nature is replete with opportunity to satisfy all our needs except one — the need of being needed”. Religious living, consists of “serving ends that are in need of us“. It is the realization that man is needed, he is “a need of G-d”, that G-d has a need for the righteousness of man. In this way the true meaning of existence is experienced in giving and in fulfilling other people’s needs. Heschel concludes the book by expounding on ”A Pattern for Living” and considering “What is Piety” by defining attributes that are exhibited in the truly pious man.
In a nutshell: A philosophical treatise of religion and piety based on the ineffable nature of G-d and the needs of mankind. A refreshingly unique approach that considers universally valid foundations of faith apart from creeds, dogmas and doctrines often defined as “religion” by mankind today.
May ‘08 Review
God in Search of Man; A Philosophy of Judaism by Abraham Joshua Heschel
“Religion is an answer to man’s ultimate questions. The moment we become oblivious to ultimate questions, religion becomes irrelevant, and its crisis sets in”. With these opening words, Abraham Joshua Heschel takes the reader on an inspirational journey meant to uncover the ultimate questions to be found at the very heart of Jewish philosophy. In this 434 page volume divided into three sections (“God”, “Revelation”, “Response”), Heschel provides the reader with an abundant banquet of philosophical thought and “quotable” quotes on almost every page.
Beginning with the premise that “God is waiting for man to seek Him” Heschel expounds upon and interweaves the concepts of “wonder”, “awe”, and “glory” to reach the conclusion that “All of human history as described in the Bible may be summarized in one phrase: God is in search of man. ” With this most basic premise defined Heschel goes on to the subjects of “insight” and “faith” before turning his attention to the revelation of G-d and its mystery and purpose.
In the third and final “response” section of the book, Heschel integrates and expounds on the concepts of external compliance vs. internal devotion, through the concepts of kavanah, halachah, agada, and mitzvot. Confronting the popularly held understanding that Judaism is a religion of works and external compliance with the law (a notion he defines as “Religious Behaviorism”), Heschel drives home the main point of his philosophical thesis, that man can seek G-d but he cannot find G-d without the aid of G-d. That man cannot draw close to G-d by faith alone, for faith is merely the starting point of seeking after G-d. ”Ultimately, then, the goal of religious life is quality rather than quantity, not only what is done, but how it is done.”
Heschel writes in superb prose that raises the reader to inspirational heights of contemplating the most basic yet profound thoughts involved in a life of Biblical faith. The best book I have read so far in 2008!
In a nutshell: An extensive thesis exploring the Philosophy of Judaism through the nature of Biblical thought, and how that thought becomes faith.
April ‘08 Review
Understanding Judaism; The Basics of Deed and Creed by Benjamin Blech
“‘Are you religious’? Ask that question to a Christian and it means one thing. Ask it to a Jew and it means quite another. . . .When a Christian refers to religion he is speaking of creed. When a Jew relates to G-d he is far more concerned with deed . . .(for a Christian) what you believe is far more important than what you do . . .(for a Jew) ‘Are you religious?’ asks whether or not you live up to that commitment made on Mount Sinai when God informed us that we would be His people provided that we act according to the dictates of His Torah.”
The opening words to the introduction of “Understanding Judaism” encompass the very reason I bought this book. After hearing Rabbi Benjamin Blech speak these very words on a video series produced by Aish HaTorah, I found myself intrigued to understand this further by reading the book that accompanied the video class.
Of the 38 chapters in “Understanding Judaism”, 25 are dedicated to the topic of “deed”, with the final 13 incorporating the subject of “creed” (including the 13 Fundamentals of Belief, and the topics of Satan, Man’s Free Will, the Divinity of Torah, and the Coming of the Messianic Age). Blech begins his teaching by explaining that “there are no 10 commandments” but that the 10 “words” are general categories under which all of the 613 commandments of Torah fall. Blech stresses over and over again the fundamental principle that “all mitzvot are created equal”. Through numerous well thought out and pertinent proof texts, Blech also relates the truth that Torah teaches preference is to be given to mitzvot that are interpersonal vs. mitzvot that are solely “G-d oriented”.
In the “deed” section of the book, Blech also tackles the concept of the “Seven Universal Laws” (commonly known as the Noahide laws, which Jews understand as laws incumbent upon all mankind, and therefore the only ones that Gentiles are required to keep – as the Torah was given to Israel). Though I personally think that the Noahide laws are a rabbinic invention, it was interesting to see how Blech used the book of Genesis as the source of the seven laws. Blech explained that according to the Sages, Genesis 2:16-17 (the very first communication from G-d to Adam) contain within the Hebrew words used, seven concepts from which the Noahide Laws are derived. These seven laws are called “Noahide” because the dietary commandment changed at the time of Noah. Blech postulates that if Adam and Eve had not sinned at the Tree of Knowledge, that these seven basic laws would have been sufficient, and that people would not have needed the additional safeguards of the 613 commandments, in order to obtain true spirituality.
Though Blech’s book starts off with pointed words regarding Christianity’s definition of “religion” the book is definitely not focused on Christian bashing, but rather to clearly teach what is understood by Judaism regarding deed vs. creed. However, as the topic of the Divinity of Torah is considered, toward the close of the book, Blech takes several pages to show how Yeshua disregarded Torah commands. Unfortunately, Blech picks and chooses various teachings of Yeshua and Paul from the AS, stringing them together, out of context, in order to (erroneously) make his point.
Interestingly, amid this teaching Blech also explains the concept of the “when” and “if” commands (in answering the questions of why the Torah allowed slavery and did not condemn polygamy, and why the Talmudic Sages later condemned such behaviors if the Torah does not). The Sages understand that anytime “ki” (Hebrew for “when” or “if”) is used in the wording of a command in Torah it indicates something that is permissible but not ideal. G-d permitted certain things (such as polygamy and slavery) to occur within certain guidelines though both concepts are not ideal or perfect. According to Blech, the “ki” commands were necessary “at the very beginnings of Jewish history”, while the nation was still immature and growing in godliness, therefore the Sages had every right to condemn them in later history as a means of directing “mature” Israel into paths of ideal holiness and godliness, as it was originally intended
It’s funny that just a page earlier Blech uses Matthew 5:31 to show that Yeshua disregarded Torah by teaching that divorce is only valid for marital unfaithfulness, which directly contradicts Deuteronomy 24:1 in which a man could obtain a divorce if a woman becoming displeasing to him. Looking at the Hebrew, the first thing one notices is that Deuteronomy 24:1 is a “ki” commandment, which begins with “when (ki) a man”. Blech completely overlooks the fact that Yeshua is doing what he so vehemently defends the Sages for doing . . .directing his disciples into paths of ideal holiness and godliness!
All in all, this book was a very worthy read, which presents Christians with much food for thought regarding concepts of “religion”, “belief” and “faith” as taught in Torah, though the author does not write for a Christian audience. Blech is an excellent teacher who peppers clear and interesting teaching of various scripture passages throughout the book as well.
In a nutshell: Much food for thought regarding the role of deed and creed in religious life, based on Torah basics.
January ‘08 Review
The Sabbath by Abraham Joshua Heschel
“The Sabbath is a Sanctuary in time”. When I read this quote in a piece of written literature recently, as referenced from Heschel’s “The Sabbath “, I immediately knew that I would have to read this book. With a focus on giving Jewish spirituality revelance and meaning in modern life, The Sabbath (published in 1951) is hailed as a classic Jewish work.
In this short essay (100 pages) Heschel presents the reader with the philosophical concept of life related to space vs. life related to time. Though time and space are interrelated, space, according to the author, is the focus and driving principle of the world in which we live (and work) six days a week. A world of striving for achievement and technical advancement.
Opposite this is the world of time, which is the world we are to occupy in keeping the Sabbath. The world of space engages the physical and makes us enslaved to “things”. The world of time engages the spiritual and frees us to consider eternity.
Throughout the brief chapters of this book the themes of time and space are spun and woven like glittering golden threads in a ethereal and philosophical tapestry, among topics such as the relationship of Israel to the Sabbath, and the Sabbath as a “queen” and “bride”.
Reading this book is like handling a delicate yet intricate flower. Heschel writes in such a way that not only is the mind engaged, but also the senses. Beautiful wood engraving prints by Ilya Shor, adorn the cover and first pages of each chapter with images that one could contemplate and consider in their simplicity yet detail.
A heartfelt introduction by Heschel’s daughter Susannah, gives a practical picture of what Sabbath in the Heschel home looked like regarding the simple details and customs that were employed by the family. The stark simplicity in the way Heschel kept the Sabbath contrasts the depth and breadth of his words regarding the spiritual and philosophical meaning of the Sabbath as written in this book.
In a nutshell: An ethereal and philosophical treatment of the Sabbath as a sanctuary in time. A delicate and intricate essay that stimulates the mind, emotion, and senses.
December ‘07 Review
The Art of Jewish Prayer by RabbiYitzchok Kirzner
In “The Art of Jewish Prayer”, Rabbi Yitzchok Kirzner provides the reader with an inspiring and informative journey through the 18 benedictions of the Shemonei Esrei (Amidah prayer).
Kirzner prepares the reader for this refreshing journey through two introductory chapters regarding the Relevance of Jewish Prayer and Prayer as Intimate Communication. After instruction regarding the theme and structure of the Amidah, the author dedicates one chapter to each of the benedictions found in the prayer.
Each chapter is arranged in similar fashion, beginning first with the the “theme” of each benediction and then explaining the historical background, after which meanings of the words and ideas are given. Each chapter concludes with “implications” for the reader regarding applying the theme to human relationships.
This book has broadened my understanding of the Amidah prayer greatly. In reading this volume I quickly realized the great personal error of praying the 18 benedictions (especially in English) and assigning to them a 21st century understanding and Western perspective they were never meant to have.
Through Rabbi Kirzner I have been introduced to the actual Biblical events upon which each of the 18 benedictions are formulated, and have a broader and deeper understanding of the themes and meanings behind each one.
The only drawback of this book is its deep and introspective content, which makes it impossible to read more than one chapter at a time. This is the type of book you have to “chew on” for a while in order to really digest all the richness of each chapter. Trying to read multiple chapters in one sitting is like trying to eat an entire cheesecake at one time!
For this reason, I’ll admit that even though I am giving this review, I haven’t yet finished the book. I’m making my way slowly through it, one chapter at a time, and enjoying every moment of it!
In a nutshell: Rich and inspiring instruction and insights regarding the Amidah prayer, in a devotional format that makes reading multiple chapters difficult. Take this one slow and enjoy!
November ‘07 Review
Meet The Rabbis; Rabbinic Thought and the Teachings of Jesus by Brad H. Young
I saw this book recommended on one of the Messianic forums I participate in, and thought it sounded interesting. Author Brad Young presents the topic of rabbinic thought and the teachings of Jesus in a three part format. Part I “An Introduction to Rabbinic Thought” contains teachings and ideas that anyone who has spent any time studying from a Messianic perspective will be familiar with, including the fact that the Torah is more than “law” and comparisons between the Sermon on the Mount and rabbinic teachings found int he Talmud.
In part two “Introduction to Rabbinic Literature” Young does an excellent job of presenting and explaining the composition of the Talmud and its history. Young also provides clear teaching regarding the midrashic literature and explains the difference between the Tannaitic and Amoraic midrashim. Part two includes a “sampler” of rabbinic thought for the reader to consider including the Pirkei Avot, the Amidah Prayer, and Maimonides Thirteen Principles of Jewish Faith.
Part three “Introduction to the Rabbis”, begins with a delightful chapter in which biographical snippets of the major rabbis in Talmudic literature are presented. Working backward in time, brief biographies of the Amoraic and Tannaitic masters are presented, ending with a lengthier biographical section on Hillel the Elder.
Young concludes this work by revisiting the teachings of the greatest of rabbi’s, Jesus, and his Sermon on the Mount. Young compares historic Christian viewpoints of this sermon as being a utopian standard (Kingdom of Heaven) that cannot be acheived, to the rabbinic perspective that the Kingdom of Heaven involves performance of the commandments and acting on faith, which is to be the goal and lifestyle of those truly “in the Kingdom”.
With the rabbinic understanding that “commandments” not “creeds” is the focus of Jesus’ teachings, Young expounds further on major themes found in the Sermon on the Mount, including “turning the other cheek” and “feeding one’s enemies”. Young ends with thoughts from the rabbis regarding the balance between Torah learning and action.
Though I was skeptical after reading the first few chapters of this book , that I had come across yet another volume of Messianic basics filled with the well-worn teachings that the Torah is not “law”, that Jesus did not abolish the Torah, and would prove it with Talmudic quotes that parallel the Sermon on the Mount, I found my skepticism soon proven wrong.
Young’s teaching on the Talmud and especially his explanation of the Midrashic literature is the clearest and most concise that I have come across so far. His message is not one that attempts to merely “interest” the average Christian reader with rabbinic thought that is “close” to Jesus’ teachings, but one that warns against the most serious flaw in orthodox Christianity which focuses on creeds instead of commandments.
My only criticism in Young’s presentation involves a short chapter entitled “Both Torahs were Revealed on Mt. Sinai” in which he briefly explains the role and importance of the Oral and Written Torahs in Judaism, but blantantly avoids affirming the Oral Torah even though accounts of Jesus own lifestyle in the gospels clearly prove the legitimacy of the oral instructions as handed down from Moses.
In a nutshell: A valuable resource for understanding not only the content, but also the context and history of rabbinic thought. The most clear and concise instruction regarding the Talmud and Midrashic literature I have come across so far.
October ‘07 Review
Everyday Holiness (The Jewish Spiritual Path of Mussar) by Alan Morinis
After completing Chesbon Ha’Nefesh I was ready to begin the first step of “Accounting of the Soul” through further study of Mussar (positive soul characteristic) traits as written and expounded upon by others. In considering a plethora of Mussar writings both classic and current, this book caught my attention.
The fact that the author is a television and film producer, raised an immediate red-flag in considering the credibility of someone from “Hollywood” to expound upon issues of the soul and holiness. Yet, after reading numerous previews of the book online, I found myself drawn to its clear and simple style in explaining Mussar and highlighting of 17 positive character traits. So I took a chance and got the book on loan through the library.
I’m happy to say I have not been dissapointed. Everyday Holiness is just as its name describes, a clear and inspiring introduction to the Jewish spiritual path known as Mussar.
Morinis begins by explaining his own spiritual journey and “accounting of his soul” that came after huge dissapointments and disillusionments in the midst of tremendous success in the realm of Hollywood. After studying with a Mussar master rabbi for several years, Morinis desired to write this book in an effort to introduce the “lay person” to the benefits of Mussar.
Morinis does a wonderful job in defining and explaining the practice and history of mussar, as well as, giving introductory (and necessary) teaching regarding the make-up of man (nefesh, neshamah, yetzer ra, yetzer tov). Morinis then expounds upon 17 positive soul traits drawing from classic as well as contemporary mussar sources.
The final section of the book encompasses “the route” of Mussar and Morinis’ own plan for incorporating practice into everyday life. Morinis draws heavily from the original plan of practice given by Rabbi Mendel in Chesbon HaNefesh, using a system of 13 weekly, as well as monthy, and yearly “accountings”.
However, Morinis’ differs from Mendel in how to get started. Chesbon HaNefesh encourages the reader to thoroughly study mussar in order to know “inside and out” the characteristics of each soul trait (in order to identify one’s own characteristics that are lacking). Morinis instead suggests that individual soul traits that need to be developed can be discovered through nightly journaling and reflection on daily events in comparison with soul traits listed in the book.
Once 13 traits that need developing have been identified, the student is then encouraged to focus or “work on” one trait per week, and to read further mussar literature regarding that individual trait, during the week it is being considered. The appendix of the book includes a “soul trait inventory” which lists and define in one sentence, over 50 various characteristics of the soul.
In a nutshell: Don’t let the Hollywood status of the author scare you away! A helpful introduction to daily holy living through a somewhat modernized interpretation of Mussar. A valuable resource for the layman.
September ‘07 Review
Chesbon Ha-Nefesh by Rabbi Mendel of Sanatov
Written in 1812, Chesbon Ha-Nefesh (Accounting of the Soul), is a classic work regarding the Jewish discipline of Mussar (character development). Rabbi Mendel introduces his system for self-improvement by explaining the relationship between the human “animal spirit” (nephesh ha-behamis) and the human “intellectual spirit”. Just as a human master can tame, train and condition an animal, so Mendel conjectures that in like manner man can train and condition the “animal spirit” within.
After giving teachings regarding the workings of the “animal spirit” vs. the workings of the “intellectual spirit” and admonitions against being too lax or too cruel in the process, Mendel then goes into detail regarding his step by step process of character development, which he unabashedly believes will be as revolutionary as “the printing press”.
After studying and selecting 13 middos (character traits) that need to be developed and strengthened, the reader is instructed on the making of weekly, seasonal and yearly charts in order to keep an accounting of one’s progress step by step. Mendel also makes suggestions regarding potential pitfalls and stumbling blocks that one may encounter along the way.
The final section of the book contains 13 suggested character traits and short essays regarding the essence of each trait. An additional five middos are included in an addendum to the book, as well as sample charts.
Because this book is translated from the Hebrew and was written in the early 1800’s, the English at times seems antiquated and unfamiliar. In explaining the preparation for the various charts used in the system, the translator neglected to take into consideration that English readers would construct a chart from left to right, rather than right to left, which can get somewhat confusing. I could only find this book available for sale in a “pocket size” version which made reading the tiny font a strain on my middle-age eyes, even with glasses on.
All in all, this book is a classic system that I hope to incorporate into my own life, after reading other sources and becoming more familiar with the system of Mussar. This book requires a general knowledge of Rabbinic teachings regarding human nature and the roles of the nephesh, neshamah, yetzer ra,and yetzer tov. Those who have not had at least a basic introduction to these concepts will find themselves in unfamiliar and confusing territory.
In a nutshell: A classic and concise method of character development in the Mussar style. Not for those unfamiliar with traditional Rabbinic teachings regarding the make-up of man.
August ‘07 Review
A Code of Jewish Ethics, You Shall Be Holy, by Rabbi Joseph Telushkin
In this 550+ page volume, Rabbi Telushkin presents the first of a three volume series involving the major code of Jewish ethics to be written in the English language. With a heart’s desire to restore ethics to its central role in Judaism, Telushkin provides the reader with an amazingly clear and concise work incorporating more than 3000 years of Jewish laws and suggestions on how to improve one’s character and become more honest, decent and just.
The book is written in an outline style in which the five major topics (TheTask of a Lifetime, Basic Virtues and Vices, Fair Speech, Leading a Holy Life, God and Ethics) are broken down into subtopic chapters. Each chapter contains enumerated details regarding teachings and practical suggestions for living out what is taught. Interspersed among the enumerations are plentiful illustrations from modern examples as well as historical sources (such as the Torah and Talmud).
This is by far the best book I have read the entire year, and has opened my eyes to the demands and details of living a truly ethical life. The only drawback is that this book is so jam packed with wisdom and insights that it is impossible to read only once.
After marking important points on just about every one of the 500 pages I plan to review and consider those points again, on a month to month basis over the next 12 months. This will be a good way to keep my mind focused as I await the release of the second volume in this series “Love Your Neighbor as Yourself”.
This was the second of Telushkin’s book that I initially got on loan through my local library and inevitably ended up purchasing for myself!
In a nutshell: An invaluably clear and concise resource regarding the demands and challenges of ethical living. Best book I have read all year!!
July ‘07 Review
Who Do You Say That I Am? Defending a Messianic Christology
Because I am in the midst of reading a 550 page volume on Jewish Ethics, this month I will review an audio series I recently purchased from First Fruits of Zion. “Who Do You Say That I am?” is part one of the “To Whom Shall We Go?” audio series that addresses topics which involve the growing phenomenon of Messianic believers converting to mainstream Judaism.
In this two CD set, speaker Daniel Lancaster begins with a discussion regarding why conversion to mainstream Judaism is not a good option for believers in Yeshua. Lancaster explores psychological issues such as longing to be identified with the people of G-d, and a desire to find permission to keep the whole Torah, as being the impetus behind Gentile believers converting to Judaism.
Despite the psychological issues and tensions of being part of a movement that is not welcomed by Judaism or mainstream Christianity, Lancaster frankly states that Messianic believers who convert are practicing dishonesty, and that renunciation of Yeshua (even by those who inwardly believe in him as Messiah but rationalize that they are simply renouncing the “Christian” Jesus), is an outright rejection of the gospel. Using the book of Galatians, Lancaster goes on to define the motivation of a believer who converts as “seeking approval in the eyes of men”.
Amidst this first lecture, Lancaster throws in some unusual Christological thoughts regarding the mass exodus of disciples found in John 6, by proposing that Yeshua’s audience understood his words that he “came down from heaven” as meaning that he (personally) descended mysteriously directly out of heaven.
In the second teaching set Lancaster attempts to tackle the anti-missionary rejection of the divinity of Yeshua by presenting Yeshua’s divine nature within the context of “traditional” Judaism. Lancaster suggests that the Apostolic Scriptural understanding of Yeshua is within the classical norms of Judaism, even though it is a “deal-breaker” within modern Judaism today. Lancaster then presents teachings on the meaning of “son of G-d” as expressing that Yeshua’s “oneness” with G-d does not equal “sameness” with G-d. Followed by a teaching on “Logos” as a word used to express Yeshua as an “extension of G-d’s being and purpose”, “a seperate entity”, yet “not disconnect from G-d”.
Unfortunately at the end of all his efforts in this second lecture, Lancaster admits that despite his explanations things are not “any clearer to us” regarding the divine nature of Yeshua, which will always remain a “deal-breaker” in the eyes of practicing Jews, and an unsearchable mystery in the eyes of beleivers themselves.
The the final session of the CD emphasizes the importance of using “biblical language” rather than formulated creeds in describing the nature and person of Yeshua. This statement is followed by Lancaster reading verbatim numerous Apostolic scripture passages that speak of Yeshua’s role and person.
I found this CD set to be both an inspiring and incomplete. Lancaster’s first lecture on the tensions and motivation involved in Gentile conversions to Judaism hit some issues and emotions that I have personally dealt with in a journey that is often lonely and tense as one who believes in Yeshua and is attempting to live by Torah. Lancaster’s concluding point in the first lecture that “I have no interest or preference for Judaism beyond Yeshua of Nazareth”, summed up some of my own struggles and thoughts perfectly, and left me inspired.
However, the main goal of this CD set to, “defend a Messianic Christology”, fell very short, in my opinion. Using “biblical language only” in considering the nature and person of Yeshua is a noble goal. However, when one’s viewpoint is informed by Orthodox Christian credal beliefs regarding Yeshua as divine, inevitably the biblical language will be interpreted and understood in that framework even if credal language is not employed. This will always be a “deal-breaker” in the eyes of devout Jews, as well as those who define their understanding of Yeshua based on literal, plain meaning of scripture alone, including myself.
In a nutshell: Inspiring teaching regarding the psychological and scriptural realities of believers converting to Judaism. An incomplete attempt to show that the Orthodox Christian understanding of Yeshua as divine is within the corpus of “traditional” Judaism.
June ‘07 Book Review
Is There Death after Life? by Graeser, Lynn, Schoenheit
After seeing the subject of immortality of the soul vs. mortality of the soul bantered about on Messianic forums I participate in, I found myself curious to read and study further regarding the view that the soul is not immortal. I started with this book because of familiarity with the style of Graeser, Lynn and Schoenheit and their focus on Scripture alone in investigating issues/doctrines (as with their book One God & One Lord).
The authors do an excellent job of showing from Scripture the error of beleiving that there is a conscious existence in the presence of G’d/Jesus in “paradise” after death. If such were true, then there would be no need for the resurrection of the dead or reuniting of the soul with a perfected body because the goal of the resurrection would already have been attained through death. The authors connect the belief in a conscious post-death existence with the original lie of HaSatan that ”you will not surely die”.
A clear exegesis regarding “sheol” as the state of being dead, or “gravedom” was very helpful in understanding the error of translating “sheol” as “hell” in English. The authors explain that the modern concept of going to “heaven” or “hell” upon death is rooted in the teachings of Philo and Greek mythological understanding regarding the underworld rather than plain scriptural meaning of “sheol”.
However, the book is not without it’s errors and confusions mainly due to ignorance regarding the Rabbinic definition of the soul of man. The author’s state that “the Hebraic understanding of the human being was that his body and soul were totally integrated and neither could exist without the other”.
This shows a complete misunderstanding regarding the fundamental Jewish/Hebraic belief of nephesh and neshamah (scripturally based in the Genesis account) and that man is a biunity. Because the authors define man as an inseparable integration of body and spirit they argue that when a person dies both body and soul cease to exist.
By strict definition this viewpoint could be classified as annihilationism even though the authors prefer to call it “conditional immortality” based on the fact that at the resurrection of the dead only those who are “in Messiah” will be granted eternal life.
According to the authors, all people will experience the resurrection from the dead, yet, those who are not “in Messiah” will not be resurrected in a perfected/glorified body. Instead, those who are not found to be in the Lamb’s book of Life will experience “Gehennah” which is equivalent to the “Lake of Fire” in which both their body and their soul will be completely annihilated in unquenchable fire and they will cease to exist.
This is confusing and irrational thinking. If the body and soul cease to exist at death, isn’t the punishment of Gehennah accomplished in death? Why would G’d raise the wicked dead who are already annihilated in order to just annihilate them again?
The final chapter of the book expounds on difficult passages of Scripture that are used to defend the immortality of the soul. The author’s well intentioned exegesis is hindered by a limited, woodenly literal view of what scripture says about the soul and death that does not understand Rabbinic thought.
The main error of the book is the belief that immortality of the soul and conscious existence go hand in hand, which they do not when understanding the biunity of man and the proper role of the nephesh and neshamah.
In a nutshell: A sincere effort to understand the state of the dead based on scripture alone that is severely hindered by an ignorance of Hebraic understanding regarding the soul of man.
May ‘07 Book Review
Fellow Heirs; Jew & Gentiles Together in the Family of God by Tim Hegg
Fellow Heirs is a careful and scholarly exegisis regarding the role and place of non-Jewish believers in relation to the people or “nation” of Israel. In the first two chapters Hegg begins by exploring the understanding of “foreigner” or “ger” in the Tanach, and the concept of the “proselyte” in Rabbinic literature. I found these two chapters to be quite heavy and scholarly for those who are not adept in linguistical studies. Personally, it was the heaviness of the first chapter that caused me to put the book aside and not pick it up again for over a year. It seemed too much for me at the time. I know now that was a mistake!
Beginning in chapter 3 Hegg takes on less of a linguistical approach and uses scripture brilliantly to explain and define topics such as ”covenant people”, Torah instructions regarding the “foreigner”, Gentile’s in the gospels, book of Acts, and Pauline Epistles, as well as Gentiles and circumcision.
Hegg in his presentation shows overwhelmingly that Gentiles are part of the Nation of Israel, but are not ethnic Jews. In other words, Gentiles remain distinct in identity, yet privileged to submit to the Torah in totality, through belief in the G’d of Israel.
This book is an essential read for understanding how Gentiles fit in when it comes to Torah observance and the people of Israel in general. I found it a breath of fresh and clear air amid the smog of ideas and misconceptions that are circulating in Messianic circles today regarding the role and place of non-Jewish beleivers. This book has provided me with clear and sound answers regarding “where in the Bible are Gentile’s commanded to obey Torah” and has laid to rest the endless speculation that the only way to be part of the people of Israel is to convert to Orthodox Judaism. Hegg shows that both concepts are wrong and fall flat, in the face of G’d’s word.
In a nutshell: Persevere through the heavy scholarship of the first two chapters and discover a brilliant and clear gem of scriptural understanding regarding non-Jews and their role in the family of G’d.
April ‘07 Book Review
The Gift of Holy Spirit, The Power to be Like Christ by Graeser,Lynn & Schoenheit
I purchased this book anticipating a treatise of the Holy Spirit based on scripture and logic alone in keeping with the scholarly style the authors used in their book “One God & One Lord”. The authors begin by pointing out the different Greek uses of “pneuma” in the Apostolic writings, and the erroneous insertion of the definite article “the” often used in conjunction with “pneuma hagion” in our English translations.
After explaining that “holy spirit” can be used to describe G’d’s creative power (the Holy Spirit, capitalized) or the gift of G’d given to believers (holy spirit, lower case and with no definite article) the book quickly shifts from a scholarly work into a teaching of the authors doctrinal beliefs regarding holy spirit.
A significant percentage of the book stresses that the holy spirit is not about “gifts” but rather “manifestations”, and that every believer has the ability to display or evidence any or all of the nine manifestations of the spirit as G’d “energizes” him to do so, based on the needs of the body to be edified.
The final chapters are dedicated solely to speaking in tongues which the authors teach is necessary to prove that one is saved, and is the “witness of the resurrection of Christ to the believer”. In this final section many outrageously broad and sweeping claims are made without any effort to substantiate them with scripture or with reason.
The book quickly disintegrates into a “how to” manual regarding speaking in tongues in which the authors encourage readers to relax and simply speak out sounds as if they were speaking a foreign language. According to the authors G’d will give the willing believer the tongue of His choosing for them, which may include one of the 6000 dialects currently known to mankind, or may be a “tongue of angels” which is unknown to man and will not have an interpretation in this lifetime.
A book I anticipated would be an aid in helping me to understand holy spirit in light of scripture alone, turned out to be a book with a charismatic/dispensationalist agenda. Needless to say I was sorely disappointed.
In a nutshell: Instruction regarding the holy spirit based on a strange mix of charismatic and dispensational doctrine, rather than objective use of scripture and reason. An appalling shift from the scholarly style presented in “One God & One Lord”.
March ‘07 Book Review
New Light on the Difficult Words of Jesus by David Bivin
This book is a collection of articles written by Bivin for the Jerusalem Perspective (a magazine that explores the Jewish context of the gospels). The book is divided into four sections. The first, “A Jewish Rabbi named Jesus” contains articles regarding Yeshua’s education in a first century Jewish context, as well as details regarding the demands of discipleship upon a teacher and his disciples. The second section “Jesus’ First Century Jewish Context” focuses on details of 1st Century Jewish religious practice including Oral Torah, Phylacteries, The Unutterable Name of God, Jewish Prayer, and an intriquing article on “Why didn’t Jesus get Married?”. The third section “New Light on Jesus Teaching” covers many topics including “Jesus view of Pacifism” and teachings on divorce. The final section “The Kingdom in Here” covers topics ranging from “Prophet as a Messianic Title” and “The Root of the Olive Tree”.
I found Bivin’s collection in this book to be interesting and enlightening teaching. New insights regarding “binding and loosing”, the cost of discipleship, and Jesus teaching regarding divorce were real eye openers. Bivin’s interpretation of Acts 15 and the Jerusalem Council’s requirements for Christians based on the most ancient manuscripts provided clarity and simplicity to the text in light of the continual bickering and confusion among Messianics regarding these requirements and what they mean. I found Bivin’s new translation on the Amidah prayer to be a wonderful addition to my personal prayer time.
Bivin writes in a clear and easy to read style with plentiful footnotes and additional comments from outside sources at the end of each chapter. My only criticism would be that the articles themselves are too short and many times I was left feeling as if the author could have commented more on the topic at hand. ”Just the facts m’aam” would describe the feel of each chapter, almost as if reading a news article, the facts are presented and then the chapter comes to a close.
In a nutshell: An informative and enlightening collection of articles regarding Jesus life and teaching from a Jewish context, by the editor of the Jerusalem Perspective.
February ‘07 Book Review
Holy Cow! Does God Care About What We Eat? by Hope Egan
“Lunch with a nice Jewish girl”, the prologue of this book describes its general flavor and feel. Like having a conversation with a best friend over lunch, Hope Egan takes the reader through her own personal journey regarding a kosher and healthy eating style, in a friendly and fun manner.
Peppered among the generalities regarding what the Bible says about eating are subtle suggestions and personal testimony regarding Torah observance in general. Egan also gets into details regarding the definition of “kosher” (i.e. proper slaughter and removal of fat) and the difference between “biblically kosher” and “rabinically kosher” (i.e. seperation of milk and dairy).
The book promotes a whole foods/organic lifestyle and makes reference to several books which promote a “biblical diet” including “The Genesis Diet”, “The Maker’s Diet” and “What the Bible says about Healthy Living”.
The most eye-opening fact presented from this “nice Jewish girl” was that meats that are kosher by today’s standards are not necessarily healthy. Egan points out that “kosher” merely involves the slaughter and processing of the meat and that the majority of “kosher meats” are from animals that are raised in inhumane conditions and pumped full of steriods and antibiotics, albeit USDA certified. Unfortunately, according to the author, it is near impossible to find meat that is organic (free range and free of antibiotics/steroids) and processed in a kosher fashion.
The second half of the book is another book in itself, authored by D. Thomas Lancaster, and addressing the most common “New Testament” verses used to nullify kosher eating for today. This section of the book is a wonderful reference in itself, as Lancaster expounds scripture with the simple and friendly style that Egan began.
In a nutshell: An easy read and good reference regarding kosher and healthy eating.
January ‘07 Book Review
King of the Jews by D. Thomas Lancaster
The purpose of this book is to “Resurrect the Jewish Jesus” by presenting 19 “sermonette” style chapters regarding teachings about Yeshua and by Yeshua from a Judaic perspective.
Lancaster does an excellent job of clarifying various teachings of Messiah that are generally misunderstood in modern Westernized Christian thought by presenting them in light of first century Jewish understanding and culture.
Have you ever wondered what the “new and old wine skins” that Yeshua spoke about really are? What about the passages in which Yeshua says that “the least in the Kingdom of Heaven” is greater than John the Baptist, but yet John is the “greatest born among women”? Does it seem harsh and strange that Yeshua would respond to a man who wanted to follow him but first had to bury his father by saying “let the dead bury the dead”? What about the story of the rich man and Lazarus, ever wonder what Abraham’s bosom is? These teachings of Yeshua as well as other facets of his life and ministry take on new meaning and clarity through the scholarly presentation of Lancaster.
My only criticism of this book is that it was released in conjunction with the DaVinci Code movie and supposed re-discovery of the Gospel of Jude. Two of the later chapters of the book get tied up in defending the Biblical view of Yeshua vs. the gnostic approach used in the DaVinci Code and Gospel of Judas, including extensive teaching on Mary of Magdala. Unfortunately, in my opinion, this gives the book a “sensationalized” feel and detracts somewhat from the merit of clear and sound Biblical teaching alone.
All in all this book accomplishes it’s goal to introduce the reader to the “Jewish Jesus” and ends with a Yiddush Proverb that is quite thought provoking:
The Messiah you are expecting will never come; the Messiah that is coming you never expected.
In a nutshell: Clear and sound teaching on the Messiah from a Judaic perspective. Confirming sermonettes for those familiar with Messianic thought. Convicting “eye-openers” for those who are less familiar.
December Book Review
Words That Hurt, Words That Heal by Rabbi Joseph Telushkin
This book is all about “how to choose words wisely and well” from a Jewish perspective. A great introduction to the concepts of Lashon Ha-Ra (negative truths) and Motzi Shem Ra (rumors and lies).
The author writes the book with the understanding that speaking unkind words and losing control of the tongue is just as serious of a condition as alcoholism or cigarette smoking, causing just as much harm and damage as other vices of excess and lack of control.
Telushkin begins by explaining that ancient Jewish thought has always related the tongue to an arrow and not a sword (or other deadly weapon) because “a sword can be withdrawn from the opponent and put back in it’s scabbard . . .but an arrow once shot can never be retrieved . . the same is true of unkind and hateful words . . .once they are spoken the damage is done and they can never be taken back.”
With these serious thoughts in mind the author does an excellent job of defining and explaining various categories of unkind speech as well as exploring the motivation behind hurtful words. He also provides practical suggestions regarding avoiding gossip, how to accept criticsm and rebuke, and how to incorporate ethical principles of speech into daily life.
The biggest eye opener for me was to understand that Lashon Ha-Ra is by definition “truths” that are told in such a way as to defame a person. Lies and exaggerations fall under a different category of hurtful words called “Motzi Shem-Ra” (or slander).
Telushkin also explains that truths about others that are not negative or defaming should be used cautiously because they too can cause hurt to others. For example, if a person has attended a party at a co-worker’s house over the weekend and talks about how beautiful a home the co-worker has at work on Monday, there may be others who become jealous or offended because their homes do not match up or perhaps they were not invited to the party. In this way a positive truth is uttered resulting in negative outcomes and hurt to others.
One thing that seemed odd about this book was that Telushkin uses a multitude of real-life examples, complete with names of (mostly famous) individuals to illustrate his points. In doing this wasn’t the author himself guilty of “giving information that would lower the esteem of others ” (the very definition of Lashon Ha-Ra itself)?
Apart from the multitude of “name dropping” examples, this book is a great primer and necessary reading especially in the Messianic movement where Lashon Ha-Ra is for the most part self-defined and generally misunderstood.
In a nutshell: A must read for understanding the basics of unkind speech, and how to avoid it.
November Book Review
One God & One Lordby Graeser, Lynn & Schoenheit
This 642 page volume is written by the founders of Christian Educational Services, Inc., an Indiana-based ministry that defines itself as “Biblical Unitarians”. The book considers the orthodox Christian doctrine of the Trinity based on scripture and reason alone. The authors do a superb job of unraveling the confusion and errors surrounding the doctrine of the Trinity and divinity of Yeshua. The historical perspective section reveals how the concept of the Trinity was formulated and points out that it is rooted in Gnosticism and mythology. The book includes 15 appendices which are invaluable sources of information, and are worth the cost of the book alone.
This book is essential reading for anyone who wants to consider the nature and person of Yeshua based on what the scriptural record alone says about him. I believe it is important reading for those in the “Messianic” movement to consider because the Trinity is the one Christian doctrine that many Messianic’s seem unable or unwilling to reconsider or part with. This, as explained in the book, is due to thousands of years of erroneous teaching that to deny Yeshua is God is to deny the faith. The author’s point out from the beginning that the Apostolic scriptures never define “faith” or “salvation” as believing that Yeshua is God. Rather belief in the resurrection of Yeshua (as proof of his sacrifice for sin being perfect and accepted by God) is the focus of faith and salvation.
The one drawback of this volume is that the authors are strict dispensationalists in their theological viewpoint. It seemed ironic to me that they would scrutinize the doctrine of the Trinity and reveal it as false based on scripture alone, but yet hold to theological perspectives that would never hold up under the same scrutiny.
In a nutshell: A must read for anyone who is ready to venture into what scripture alone says about the nature and person of Yeshua with some dispensationalist baggage to step around in the process.
October Book Review:
The Watchmen’s Cry by Obadiah Frank
This book presents a pre-wrath rapture eschatology mixed with the author’s personal views regarding Torah observance (including two-house and sacred name influences). The author’s attempt to interconnect biblical passages (old and new testament) in order to bring the “puzzle pieces” together regarding the timeline of Daniel’s 70th week, is hindered by numerous sidetracks and typos amidst a writing style that seems rushed and overly excited. This book contains valuable insights for those willing to sort through a patchwork of ideas. The correlation of Matthew 24 and the seals of Revelation is particularly fascinating.
In a Nutshell: Thought provoking but poorly edited.
