Chodesh Tov-Elul!

Hello All,

It's t'shuvah time! It should probably come as no surprise that this would take up a healthy portion of my posting this month but I'm going to take it a step further in that it will be the ONLY topic I will post about this month.

I'm going to explore the writing's of Rav Kook and Rav Shaul on this important topic. I just want to start with two key quotes from both of them (I will comment on each of them in depth throughout the week):

"Penitence was planned before the creation of the world, and it is for this reason the foundation of the world...To nullify the basic nature of life that man shall become a non-sinner--this itself would be the greatest sin...Penitence redresses the defect and restores the world and life to their original character precisely by focusing on the basis of their highest attribute, the dimension of freedom. It is for this reason that God is called the God of life."

-Rav Kook translated from Orot HaT'shuvah


"Now all of us, with unveiled faces, seeing the glory of the Lord as reflected in a mirror, are transformed into the same image, from one degree of glory to another, as from the perfect spirit of the true Mashiah."

-Korinthians Beta 3:18, The Restored New Testament, Barnstone

Re'eh

What is (are) the Jewish people commanded to “see” in this parsha?

“See, this day I set before you blessing and curse: blessing, if you obey the commandments of the Lord your God that I enjoin upon you this day; and curse, if you do not obey…” (Deuteronomy 11:26-27, NJPS)

Parsha Re’eh is a well known collection of laws and statutes from the book of Devarim ranging from matters related to settlement of the land to purging idolatrous practices from the life of the community. The book as a whole indicates that what follows is a series of “words” or “matters” that are heard by the community, and spoken by the Lord, through Moses. So between the speaking and listening, where does the injunction to “See” fit in, and what are the people seeing? It could very well be that the word, re’eh (see), is being used idiomatically in the same way it is sometimes used in English: “Now, see here, you should…” Or, it may be that there is something else going on.
The standard interpretation of re’eh in this verse is that it refers primarily to the reward for obeying God’s commands (blessing), and the punishment for not doing so (curse). In other words, God is giving the Jewish people an option to be blessed or not, and to see what that difference looks like:

“Those Israelites who were not persuaded by hearing God’s commandments at Sinai, or by hearing Moses’ exhortations, are asked to see the difference that following God’s ways can make in one’s life.” (Etz Hayim, p. 1061)

The contributors to the Etz Hayim commentary are most certainly expressing something meaningful by this, but the fact remains that the Jewish people were being told all of this, and the illustrative component of what they were being told here is no different than any other set of Laws. The Etz Hayim commentary continues:

“The distinguishing characteristic of human beings…is our ability to choose the values by which we live.” (Etz Hayim, p. 1061)

This gets to the heart of the matter. What is different in this moment of Moses’ exhortation is that now, more than any other time, we were able to see that we’re being given a choice as well as where this choice will take place. This is more than the ability to see what the choice is; it is to come to see that there is a choice at all. As we peered into the distance to gaze upon the Land we were about to enter it became clear that the choices we would make would determine our success in that Land. The Land is not so much heard as it is seen. It is a place with great potential for life and joy, as well as death and sorrow. This draws in the totality of what we were told to re’eh (SEE).
A disturbing renewal of scorn in the larger world’s vision of the Jewish people has come in large part as a result of the choices of the State of Israel. This is not to say that rising international scorn is proportionally justified, but rather that our success in the Land is related to our right relationship to God; a relationship that is not strong in the State of Israel by and large. We must see that regardless of the disproportionate response to Israel’s short-comings, the Jewish people are not given the opportunity to justify failure to meet the requirements for blessing in the Land. Those requirements have been spelled out for us in the Torah. God has made it clear that they are a choice, but that the choice is between blessing and curse. May the Land of Israel become filled full with those who make the choice of blessing, so that there can be a swift end to the rising curse and a return of all Jews, especially Mashiach, home.

Is the Siddur really liturgical?

The Siddur is often defined as a collection of liturgical prayers and declarations. The way the Siddur is presented in most Messianic Jewish services (most Jewish services in general) is as liturgy. There is a great deal of call and response, very little space for individuals setting their own pace, etc. The term liturgy, however, is most specifically defined as the Eucharist, and more generally as a rite for public prayer/worship. The Siddur most certainly contains Jewish "liturgy." Nevertheless, I am becoming increasingly convinced that Siddur davening is not meant to be "liturgical" in totality, though portions of it are.

For example...

The Bar'chu is meant to be call and response. The kedushah in the public recitation of the Amidah has a community <-> leader dynamic. The kaddishim are public, and have specific communal responses. The Torah service has similar dynamics. Not suprisingly, all of the prayers I mentioned require a quorum of ten Jews for them to be recited. These are most definitely liturgical.

BUT....

Jewish prayer and blessings are not entirely communal. This is an overreaction to hyper-individualism (which is a problem) and the result is robbing people from a whole individual aspect of Jewish spirituality, not to mention the sense of individual responsibility to mitzvot. It doesn't work to say Judaism is communal and then expect every individual to daven on their own.

The Siddur is much more diverse. The morning blessings were never intended to be recited communally. The blessing over washing hands happens (oddly enough) after one washes hands. The blessing over God's creation of the body is meant to be recited after going to the bathroom. The blessing of "who provides for all my needs" is meant to happen after putting on shoes. The blessing over "who straightens the bent" is meant to happen after when one gets up in bed (This whole list is mentioned in Masechet B'rachot).

As far as the other sections of shacharit that are led be the shliach tzibbur, while there's singing together, the experience is not meant to be "lock-step." The shliach tzibbur is simply meant to set the pace so that the k'hal can join together for the "liturgical" portions of shacharit.


Let's not forget that the siddur contains all kinds of blessings for all kinds of occasions meant to be memorized. In fact, the Kitzur Shulchan Aruch, which is the latest Jewish law code , only reluctantly allows for a person to hold something during the Amidah...namely, a Siddur! The actual "position" for the Amidah is hands folded over the solar plexis. The first two b'rachot and Modim were meant to be recited exactly as is, while the others were meant to be improvised upon.

The point is that the service was established long before people had Siddurim. This is also the case with Christianity, but Christian liturgy is often very short and/or repetitive...The upshot is this:

Shacharit is simply too long to be treated like liturgy. This whole liturgical paradigm that developed is what led to much of the rebellion against the traditional order/content. Most people thought, and still do think, the answer was/is to shorten it. This is still not enough. I will offer the following for consideration:

If Shacharit is treated like it is all liturgy, it will be very difficult for it to be meaningful. If you truncate it you don't get the full story, and if you make people do the entire thing virtually out loud with no opportunity to set their own pace within a larger pace, it will become performance. We need space to be on our own, yet together, often. We need opportunities for shlichim to choose which psalms to sing out loud in the moment. We need our communities to be educated and comfortable enough with the service to make all of this possible.

I pray for renewing minds and shifting paradigms. I pray that all of us will find ourselves encountering God in our services more deeply in the days, weeks, months, and years ahead.

Four Principles

Over the past few days it has become increasingly clear to me that there are four primary principles I need to get embedded in my being. It occured to me that these principles are really important for all followers of Yeshua, and I think it worthwhile to share them

1. We live under an open heaven

Pastor Bill Johnson is the senior Pastor of Bethel Church in Reading, California. His community has lived and operated in a state of revival culture for years now. This culture is not gimmicky and it shows no signs of burning out. Johnson believes that it is the responsibility of the ekklesia (he uses "Church") to operate with the awareness that we have access to the Will and Blessings of God. As long as we are aligned with His will we have no reason to anticipate anything less than the fullness of what we seek in Him. If we continually pray for what we already have (i.e. "please God open the heavens for us," etc.) we are operating out of a place of denial of what God has accomplished as well as denial of what He intended for us to accomplish. Please see one of his sermons on this subject : The Gate of Heaven
* I do not endorse all theological and/or exegetical positions in this sermon, but the main points are very good

2. When we look at another human being, we're looking into the face of God

I have most often heard this expressed in Jewish sources (particularly Rabbi Avraham Sutton-I have a link to his website on my link list). Being created in the image of God goes way beyond a metaphor to explain our ability to relate to Him. Yeshua expresses it most profoundly when he states that when we take in another we've taken Him in, we've taken God in. The truth is that we are meant to honor God above all, but honor of Him leads to full honor of another person. Just as Yeshua connected "Love the Lord..." with "Love you neighbor..." (The Hebrew gematria is actually the same also) we must be aware that our entire avodah (service to God) is centered on these two perpetually intertwining mitzvot; the ultimate reason for seeking: the miraculous, obeying commandments, learning Torah, prayer, and developing natural gifts. When we see the face of God in others we are more aware of the importance of the open heaven above us.

3. We are empowered to create belonging around us

This is a subject of importance that I learned from a series on "Healing the Brokenhearted" (a ministry begun by Gary and Kathy Oates). So much of human pain comes from the feeling that we don't belong. In fact, this is the core pain of every single human exile: the loss of belonging. Most of us may not be aware that each of us began our lives creating beloning: the fetus creates its own placenta; it didn't exist before. We have been empowered from the beginning to do this. Many of us spend more time looking for belonging in others, rather than creating belonging around us! The work of God is to create belonging and he has empowered us to do the same. We can only create from material we already have (only God creates ex nihilo). Therefore, to live with the intention to surround ourselves with belonging must mean the we essentially have always had belonging. Healthy community comes when the efforts of its membership function to make the community a place for people to belong and become more aware of their own unique belonging in the world. When we operate out of belonging, we are more able to see the face of God in others, and we access the open heaven above us.

4. The fundamental intention in prayer is the realization that our soul is always praying

There is a volume of Rav Kook's writings, Olat R'AYaH, that deals specifically with the subject of prayer. For Rav Kook prayer is a function of the soul that is always active. The act of prayer is when the the entirity of our being comes into alignment with what our soul is doing. This is because Rav Kook's paradigm is that our human soul has its root in the divine and that this is not severed. When we recognize that continuity between our own life force and the creator of the world our prayer becomes more that a recitation of words or reflections of emotional states; prayer is recognized as the natural state of humanity (to quote Abraham Joshua Heschel: "How can we be truly human if we cannot pray"). Prayer is the link that reminds us of our connection with God, brings a union between our will and God's will which brings blessing to the world around us. The real issue of prayer is not whether it is liturgical or spontaneous, communal or individual (all four are important and can even be simultaneous). The real issue is the extent to which our prayer life connects us to the unceasing energy and movement of our soul(s). Recognizing that our soul is always praying helps to establish our belonging and ability to create it, makes us more acutely aware of the value of others, and attaches us to the open heaven above us.


I pray that all four principles can be internalized within the entire ekklesia so we can be better equipped to live in the kingdom coming now.

Encounter

"Art does not draw from itself alone what it gives to things; it spreads over them a secret which it has first seized by suprise in them, in their invisible substance or in their endless exchanges and correspondences...a world more real than the real offered to the sense"-Jacques Maritain

This is a quote used as the introduction to Markus Bockmuehl's, Seeing the Word, a work offering insights as to how faith-centered academia can re-focus New Testament studies. Bockmuehl's initial metaphor views the Gospel authors as artists paining a scene, and the quote serves to make this comparison all the more powerful: The Gospel accounts are very much like artistic representations of encountering Yeshua. Because of this they are not necessarily meant to answer all of our questions or give us all of the information, rather they are meant to give over to us the deepest truth of the encounter, its majesty, its power.

This is what Maritain's quote would look like if we inserted the "Gospels" in place of the more generic, "art":

The Gospels do not draw from themselves alone what they give to things; the Gospels spread over things a secret which their authors had first seized by suprise in them, in their invisible substance or in their endless exchanges and correspondences...a world more real than the real offered to the sense

As we continue our own journeys with Yeshua, let us not forget to allow ourselves to be arrested by the encounter, to know that there are certain experiences that cannot be explicitly expressed by anything less than the holy imagination those experiences engender.

An Important Statement

A dear teacher of mine, Dr. David Rudolph, submitted a paper for the online journal, Studies in Christian-Jewish Relations. This paper is titled, "Paul's "Rule in All the Churches" (1 Cor 7:17-24) and Torah-Defined Ecclesiological Variegation

This is an important article for understanding one of the clearest exegetical bases for the Messianic Jewish community.

Enjoy!