SEDER OLAM RABBAH VEZUTA

Rabbi Yaakov Emden, Yisrael Ben-Tzevi (The YaBeTz) was an amazingly outspoken scholar. During the 1700's he defended Israel from the teachings of Shabbtai Zvi and encouraged the support of the Christian community. Today his letter, Seder Olam Rabbah Vezuta stands as a testimony of rabbinic support for a Torah faithful reading of our Besorot and the letters of the apostles. Below I have included links to other blogs and articles related to The YaBeTz and his writings. There is a portrait on Wikipedia that is labeled "Jacob Emden," but I believe this is actually an image of his father Chacham Tzvi Ashkenazi.Above is a picture of Rabbi Emden's grave stone in the Altona borough of Hamburg.

Seder Olam Rabbah Vezuta

"For it is recognized that also the Nazarene and his disciples, especially Paul, warned concerning the Torah of the Israelites, to which all the circumcised are tied. And if they are truly Christians, they will observe their faith with truth, and not allow within their boundary this new unfit Messiah Shabbetai Zevi who came to destroy the earth.

But truly even according to the writers of the Gospels, a Jew is not permitted to leave his Torah, for Paul wrote in his letter to the Galatians (Gal. 5) "I, Paul, say to you that if you receive circumcision, the Messiah will do you no good at all. You can take it from me that every man who receives circumcision is under obligation to keep the entire Torah." Again because of this he admonished in a letter to the Corinthians (1 Cor. 7) that the circumcised should not remove the marks of circumcision, nor should the uncircumcised circumcise themselves.

Many have asked that Paul appears to contradict himself here. In the Acts of the Apostles (Acts 16), it is mentioned that Paul circumcised his disciple Timothy. And they found this very puzzling, for this act seems to contradict the later text which seems to indicate that he considered circumcision a temporary commandment until the Messiahs arrival; but this took place after the time of the Nazarene! Therefore you must realize--and accept the truth from him who speaks it-- that we see clearly here that the Nazarene and his Apostles did not wish to destroy the Torah from Israel, God forbid; for it is written so in Matthew (Mt. 5), the Nazarene having said, "Do not suppose that I have come to abolish the Torah. I did not come to abolish, but to fulfill. I tell you this: So long as heaven and earth endure, not a letter, not a stroke, will disappear from the Torah until it is achieved. If any man therefore sets aside even the least of the Torahs demands, and teaches others to do the same, he will have the lowest place in the Kingdom of Heaven, whereas anyone who keeps the Torah, and teaches others so, will stand high in the Kingdom of Heaven." This is also recorded in Luke (Lk. 16). It is therefore exceedingly clear that the Nazarene never dreamed of destroying the Torah.

We similarly find Paul, his disciple, in a letter to the Corinthians (1 Cor. 5), accusing them of fornication, and condemning one who had lived with his fathers wife. You may therefore understand that Paul doesnt contradict himself because of his circumcision of Timothy, for the latter was the son of a Jewish mother and a Gentile father (Acts 16), and Paul was a scholar, an attendant of Rabban Gamaliel the Elder, well-versed in the laws of the Torah. He knew that the child of a Jewish mother is considered a full Jew, even if the father should be a Gentile, as is written in the Talmud and Codes. He therefore acted entirely in accordance with the Halakha by circumcising Timothy. This would be in line with his position that all should remain within their own faith (1 Cor. 7). Timothy, born of a Jewish mother, had the law of a Jew, and had to be circumcised, just as he was enjoined to observe all commandments of the Torah (Pauls condemnation of the man who lived with his stepmother is similarly understandable, as such an act is also forbidden to Noahides), for all who are circumcised are bound by all the commandments. This provides a satisfactory reply to the question.

This will also solve the apparent contradictions in the Nazarenes own statements. Christian scholars have assumed from certain passages in the Gospels that he wished to give a new Torah to take the place of the Torah of Moses. How could he then have said explicitly that he comes only to fulfill it? But it is as I have said earlier--that the writers of the Gospels never meant to say that the Nazarene came to abolish Judaism, but only that he came to establish a religion for the Gentiles from that time onward. Nor was it new, but actually ancient; they being the Seven Commandments of the Sons of Noah, which were forgotten. The Apostles of the Nazarene then established them anew. However, those born as Jews, or circumcised as converts to Judaism (Ex. 12:49; one law shall be to him that is home-born, and unto the stranger) are obligated to observe all commandments of the Torah without exception.

But for the Gentiles he reserved the Seven Commandments which they have always been obligated to fulfill. It is for that reason that they were forbidden pollutions of idols, fornication, blood, and things strangled (Acts 15). They also forbade them circumcision and the Sabbath. All of this was in accord with the law and custom of our Torah, as expounded by our Sages, the true transmitters from Moses at Sinai. It was they who sat upon his seat (as the Nazarene himself attested [Mt. 23]). It was they (the Sages or Pharisees) who said that it is forbidden to circumcise a Gentile who does not accept upon himself the yoke of (all) the commandments. The Sages likewise said that the Gentile is enjoined not (fully) to observe the Sabbath. The Apostles of the Nazarene therefore chose for those Gentiles who do not enter the Jewish faith that instead of circumcision they should practice immersion (for truly immersion is also a condition of full conversion), and a commemoration of the Sabbath was made for them on Sunday. -- But the Nazarene and his Apostles observed the Sabbath and circumcision as mentioned earlier, for they were born as Jews. They observed the Torah fully, until after a period of time a few of them decided to give up the Torah among themselves completely. They said that its observance was too difficult for them and agreed to remove its yoke from their necks (Acts 15).

But even here they did correctly as far as the Gentiles were concerned, for they were not commanded to observe it. Nor is it proper to make it difficult for them, since they did not receive (accept?) the Torah and are not enjoined to ob serve the 613 commandments. However, it is completely different as far as the Jews are concerned, for they became obligated to fulfill the Torah because God delivered them from the iron furnace (Egypt) to be the people of his possession. Therefore they and their children became subject to it forever. This, their covenant, will not be forgotten from their mouths, nor be discontinued from their children. For it they have given their lives throughout the generations, as the Psalmist has recorded (Ps. 44:18): All this is come upon us; yet have we not forgotten Thee, neither have we been false to Thy covenant.

Certainly, therefore, there is no doubt that one who seeks truth will agree with our thesis, that the Nazarene and his Apostles never meant to abolish the Torah of Moses from one who was born a Jew. Likewise did Paul write in his letter to the Corinthians (1 Cor. 7) that each should adhere to the faith in which each was called. They therefore acted in accordance with the Torah by forbidding circumcision to Gentiles, according to the Halakha, as it is forbidden to one who does not accept the yoke of the commandments. They knew that it would be too difficult for the Gentiles to observe the Torah of Moses. They therefore forbade them to circumcise, and it would suffice that they observe the Seven Noahide Commandments, as commanded upon them through the Halakha from Moses at Sinai.

It is therefore a habitual saying of mine (not as a hypocritical flatterer, God forbid, for I am of the faithful believers of Israel, and I know well that the remnant of Israel will not speak falsehood, nor will their mouths contain a deceitful tongue) that the Nazarene brought about a double kindness in the world. On the one hand, he strengthened the Torah of Moses majestically, as mentioned earlier, and not one of our Sages spoke out more emphatically concerning the immutability of the Torah. And on the other hand, he did much good for the Gentiles (provided they do not turn about his intent as they please, as some foolish ones have done because they did not fully understand the intent of the authors of the Gospels. I have recently seen someone publish a book, and he had no idea about what he was writing. For if he had understood the subject, he would have kept his silence and not wasted the paper and ink. There are also found among us foolish scholars who know not their right from their left in the Written and Oral Torahs and cause the people to err with their pompous pronouncements. But there are true scholars among the Christians, just as there are the chosen few among Torah scholars; and there are few of the truly great.) by doing away with idolatry and removing the images from their midst. He obligated them with the Seven Commandments so that they should not be as the beasts of the field. He also bestowed upon them ethical ways, and in this respect he was much more stringent with them than the Torah of Moses, as is well-known. This in itself was most proper, as it is the correct way to acquire ethical practices, as the philosopher (Maimonides) mentioned. We have written similarly in our Siddur. However, it is not necessary to impose upon Jews such extreme ethical practices, since they have been obligated to the yoke of Torah, which weakens the strength of the (evil) inclination without it. They have taken the oath at Sinai and are already trained in proper practice and nature. These are clear words that will not be rejected by a clear-thinking person.

If certain Christians who consider themselves scholars would understand this secret, who believe that they are commanded to abolish the Torah of Moses from the seed of Israel, they would not engage in such foolishness. The people listen to their self-conceived words, something which was never intended by the writers of the Gospels. Quite the opposite, they have written clearly that they intended the contrary.

Because of these errant scholars, hatred has increased toward the Jews who are blameless of any guilt and proceed innocently to observe their Torah with all their heart, imbued with the fear of God. They should instead bring their people to love the ancient Children of Israel who remain loyal to their God, as indeed commanded to Christians by their original teachers.

They even said to love ones enemies. How much more so to us! In the name of heaven, we are your brothers! One God has created us all. Why should they abuse us because we are joined to the commandments of God, to which we are tied with the ropes of his love? We do this not to enjoy the pleasures of the (evil) inclination and emptiness of a passing world. For truly (Ps. 44) we have become a byword among the nations, and with all this (ibid.). In God have we gloried all the day, and we will give thanks unto Thy name for ever. We pray for the good of the entire world, and especially for the benefit of these lands in which we reside, protecting us and our observance of the Torah...

You, members of the Christian faith, how good and pleasant it might be if you will observe that which was commanded to you by your first teachers; how wonderful is your share if you will assist the Jews in the observance of their Torah. You will truly receive reward as if you had fulfilled it yourselves-for the one who helps others to observe is greater than one who observes but does not help others to do so--even though you only observe the Seven Commandments. I have written similarly in my pleasant work Torat Ha-Kenaot-- that the Jew who observes the Torah, but doesnt support it, is considered among the cursed; and the Gentile who does not observe the 613 commandments, but supports it, is considered among the blessed."

Translated by Harvey Falk. Selection of "Jesus the Pharisee, A New Look at the Jewishness of Jesus", by Harvey Falk, 1985

Chabad: Gallery of Our Great
A Catholic Jew Pontificates
Jacob Emden's Views on Christianity

Chayei HaMetim, The Living Dead

How can we understand Paul’s statement that chasidei Yeshua are not “under the Torah?”

Every Jew is born under the Torah. It’s the blueprint of the world and a guide for every man alive. From the outside, the idea that the followers of Mashiach are somehow no longer living under the Torah is a difficult concept, in fact, it’s incomprehensible.

The dead:

What from the surface appears apostasy proves itself deep Torah when understood. At death one of the tzitzit is torn from the tallit worn by the deceased rendering the garment invalid and revealing a deep truth. It says in Tehilim “the dead cannot praise HaShem” (Ps. 115:7). We tear the tzitzit of the dead knowing that after death a Jew is no longer bound by the law he spent his life in service to. In death it is neither possible to keep mitzvot nor transgress Torah Law. While the living are under the Torah the dead are no longer held by this holy rule. This is the idea underlying so much of our apostolic text.

That You Might Live:

When Moshe Rabeinu put the Torah before Yisrael he called it “a blessing and a curse.” He said I put before you “life and death.” (Deu. 30:19) The quality of our interaction with the Torah is entirely conditional. Moses pleaded with his people “chose life that you might live!” Our Sheliach to the nations lamented that all have been found under the Torah’s curse for “there is none righteous, no not one.” (Rom. 3:10) True gospel is this, the knowledge that while the whole of a nation and an entire world has been found lacking, we have in our midst a champion. Having humbled himself even unto death, The Tzaddik Yeshua was faithful to Torah having conquered every temptation and independent desire. Although he was deserving of life, Mashiach was obedient unto death saying “not my will but Yours be done.” (Lk. 22:42) Ultimately, it was in this state of death in which Mashiach was found in a position to receive the blessing of Torah, the life spoken of by Moses. Long after His body had been packed in 100 pounds of spice and had grown cold in the grave Mashiach opened his eyes. The Tzaddik, our King-Mashiach was proven the divine son through His resurrection which was the reception of Torah blessing. (Rom. 1:4) You see, Yeshua was given life because he kept the Torah.

Attachment to the Tzaddik:

Confronted with the reality of our own transgression we are called to make a cheshbon hanefesh, an accounting of the soul. Aware of the Torah’s high calling we are left standing before our Creator with the realization that we do not deserve this life. A true Chasid of Mashiach is one whom has already judged himself unworthy turning over his own life; accepting the wages of his transgression he dies unto himself. Knowing that the dead cannot perform mitzvot, chasidei Yeshua relinquish any merit derived through the performance of the commandments and recognize any good works as truly not their own but belonging to and a manifestation of the risen Mashiach alive within them. As Paul says “It is no longer I who live but Mashiach in me.” (Gal. 2:20) The process of dieing to the self is a nullification of ones sense of independence from the Tzaddik which is ultimately understood as oneness with the divine essence; as it is written “We are one; I in them and You in Me." (Jn. 17:23) Inasmuch as He is the rightful recipient, it is through our attachment to the Tzaddik that we now know and experience the Torah’s blessing, which is life everlasting. So then, the followers of Mashiach are no longer under the law in the sense that we are called "dead." However, because the Tzaddik is now living in us our lives should express his own. (Rom. 6:1)This is a delicate concept and should be learned carefully.

Borrowed Gear

While searching through used bookstores I sometimes come across an old Catholic Daily Missal. What's great about these little Catholic prayer books is that they may come with a vinyl jacket which is easily removed and transplanted to many similarly sized siddurim. I bought one last night for $2 and its jacket fits my siddur like a glove. Another nice bit of book equipment you can lift from a missal is the colored ribbons which are usually tucked between its pages. These are generally not affixed to the binding but to a small plastic card which is tucked into the spine of the book and will suit your siddur nicely. Next time you're constructing a parapet on the roof you'll know just where to find that brachah; its the blue ribbon on p.226.

Reading Acts ch. 12 on Pesach

On Passover we drink four cups of wine recognizing the removal of four klippot or husks...layers of restraint which were broken through our exodus from Mitzraim. Athough Kefa had been kept under guard by "four squads fo four soldiers", we read of his meraculous deliverance durring the chag. Below I have included a reading from our family's Haggadah. Feel free to print this short piece and read it during your seder or elabarate on its content during a group study.

It happened once that Shimon Kefa found himself in prison during Pesach. His experience intentionally resembles that of Israel in Egypt.

Four squads of four soldiers each guarded his cell. Kefa was restrained, and slept on the floor between two of the soldiers. Suddenly, an angel of HASHEM appeared next to him and the cell became filled with a bright light. (This recalls the light that filled the homes of the Israelites in Egypt when HASHEM smote Egypt with darkness [Choshech].) The angel then struck Kefa on the side saying, “quickly get up!” At the same moment the angel spoke, shackles fell from Kefa’s hands. The angel said to him, “Get dressed and put your sandals on your feet.” As Kefa dressed the angel also commanded him, “Put on your cloak and follow me.” Before our ancestors fled Egypt they were instructed with similar words. They were commanded to eat the Pesach in Egypt fully dressed, with sandals on their feet.

Kefa followed the angel, but believed he was dreaming. The angel escorted Kefa past two guards until they came to an iron gate that led into the city. As they approached the gate it opened by itself. (This incident reminds us of the sea of reeds that parted before the sons of Israel.)

Although, as free men and women we conduct the seder in a reclining position, we learn from Kefa’s encounter with the angel that in times of oppression we should expect a quick deliverance. One who expects redemption wears his sandals even as he sleeps. Kefa was not expecting salvation; it was for this reason the angel struck him.

The season of Pesach not only held redemptive power for the generaion of the exodus but exists to free those held captive in all generations.

Kabbetz West

Kabbetz, the UMJC’s regional gathering of twenties and thirties was really a great experience for the Seattle Jewish messianic community. This was a West Coast event, but young people traveled from all over to attend. Friday evening our rabbi, Jason Forbes, discussed an “open source” model for sharing our energy, thoughts, and talents for the purpose of building our community. On shabbos morning, a guest speaker, Rabbi Jason Sobel, inspired our community to practice a Jewish faith that could transform the world around us through the tangible experience of healing and real encounters with the divine. We davvened and ate continuously, which made for a very full weekend. Sunday morning we discussed further ways to create authentic community in our movement before riding the light rail from Synagogue Beit Hashofar into down town Seattle to sip some coffee and tour the Pike Place Market. Thank you to every one involved and a big yasher koach (especially to the kitchen crew)!

Rav Ariel Cohen Alloro

Jeff provided a really nice link, thanks bra.

Got Eucharist?

Recently Seth has been posting on the topic of Eucharist. In his posts he rightly defended his opinion that while the first Eucharist my have been taken in connection with Passover it need not be limited to that setting as is the practice among many messianic communities. I enjoyed reading what he had to say and thought that I would add my thoughts here on The Emergent Observer.

The word Eucharist is derived from the Greek εὐχαριστία, meaning thanksgiving. Eucharist then is a reference to the brachah (benediction) and not the bread. While most people would assume that a Eucharistic rite has not been present within Jewish tradition since the days of the Jewish apostles I would like to challenge that notion to some extent by presenting current and living customs surrounding the Jewish meal experience as a very real kind of Eucharist. This will be a short and simple (and very idealistic) walk through the meal, something to think about.

Since the time of the Temple’s destruction rabbinic writings have described the table of a Jewish home as a very real kind of alter (Berachot 10b). As an extension of this, bread upon the table has come to reflect the redeeming sacrifice. In Jewish thought the ingesting of food is not actually considered a meal (seudah) without bread. Before any observant Jew eats bread he or she must wash with a keli (washing vessel) as is required by Jewish law. It must be understood that through this custom this holy Jew is, very much, being compared to the priests which once washed in the Temple. Rabbi Elimelech of Lizensk explained that before washing in preparation for bread one should recite a prayer of repentance composed by Rabbeinu Yonah (p. 229, Jewish Spiritual Practices).

Rabbeinu Yonah’s Prayer Of The Repentant:

(From Yesod ha-Tshuvah, translated by Rabbi Yosef Peretz)

Please G-d, I have sinned and transgressed, (and such and such I did) from the day I came to the land until this very day. And now, my heart has moved me and my spirit has pressed me to return to You in truth and with a good and complete heart, with all my heart, soul, and meodi (everything precious to me), and to admit and drop (my bad ways), to cast away from myself all my sins and to make for myself a new heart and a new spirit, and to be meticulous and careful in Your yira (fear, in order not to return to sin). And You H-shem, my G-d, who opens His hand with teshuva and helps those who come to purify. Open Your hand and receive me with complete teshuva before You. And help me to strengthen in Your yira. And help me against the Satan who wages war with me with cunning strategies and seeks my soul to destroy me, that he should not rule over me. And distance him from my 248 limbs and cast him to the depths of the sea and thwart him in order that he not stand on my right to accuse me. And do that I should go in Your laws, and remove this heart of stone from me and give me a heart of flesh.
Please H-shem, my G-d, listen to the prayer of Your servant and to his supplications and receive my teshuva. And do not let any sin prevent my prayer and teshuva, and there should be before Your holy throne, straight defenders to defend me and to bring my prayer before You. And if in my many and great sins, there is noone to defend me, make an opening from under Your throne of glory, and receive my teshuva, that I should not return empty from before You. Because You listen to prayer.

It is explained that the righteous eat in love and holy fear of G-d as if in prayer (p.18, Darkei Tzedek). After eating bread we recite Birkat Hamazon, the grace after meals, as its written: "When you have eaten and are satisfied, you shall bless Hashem your G-d for the good land which he gave you". (Due. 8:10) When three or more people are present this is done in a somewhat more elaborate fashion. Those in attendance are given a formal invitation (zimmun) to participate. The leader holds in the palm of his right hand a full cup of wine. The cup is elevated off the table making a connection to the passage from Psalms, “I will lift the Cup of Salvations and I shall call on Hashem.” In conclusion of the Birkat Hamazon the leader makes the preliminary blessing over wine and drinks from the cup. This is ritual is described in detail by the Zohar. Please notice in the text given below that the Zohar, like Paul, refers to the cup as “the cup of blessing.”

Soncino Zohar, Bereshit, Section 1, Page 250a, b:

“Rab Hamnuna the Elder would not allow anyone else to take the cup of blessing, but he himself took it in his two hands and said the blessing. We have affirmed that the cup should be taken in the right hand, and not in the left. It is called "cup of salvations—Kos Yeshuot" (Ps. CXVI, 13), because through it blessings are drawn from the supernal salvations, and in it is collected the supernal wine. Also, the table over which the blessing is said should not be devoid of both bread and wine. The Community of Israel is called "cup of blessing", and therefore the cup should be raised both by the right hand and the left hand, so as to be set between. It should be filled with wine, because of the wine of the Torah which issues from the future world. There is a mystic allusion in this cup of blessing to the holy chariot (vehicle for the divine Presence). The right and left hands correspond to the north and south, between which is "the couch of Solomon". He who says the blessing should fix his eye upon the cup to bless it with four blessings. Thus the cup contains the emblem of faith, north, south, east, and west, and so the holy chariot. There should be bread on the table in order that the lower bread may be blessed, and the "bread of poverty" may become the "bread of luxury". In this way the Community of Israel will be blessed in all four directions, above and below-above by the Bread of Blessing and the Cup of Blessing through which King David is joined to the patriarchs, and below, that bread should never be lacking from the Israelite's table.”

And it was right there in the tradition all along, we didn't need to change a thing. The Jewish meal is a real Eucharist all we need is the kavanah.