Jerusalem Wedding

Here is some footage of a wedding I attended that overlooked the Western Wall in Jerusalem. Laden with imagery and tradition it was by far the best wedding ceremony I have attended.

Christmas in Bethlehem

I spent a few hours in Bethlehem on Christmas Eve afternoon. Here are some videos of the atmosphere there.

Manager Square by the Church of the Nativity during a clerical procession.

Liquid Chaos

Have you ever stood on a beach overlooking the vast expanse of the ocean with its transparent blue waters? It is a beautiful sight to behold without dipping your toe in the water. However, the ocean's limitless waters hide exquisite scenery beneath its depths. Wading in the shallow end offers only a marginal view of what really lies beneath the surface. Full fledged submersion with scuba gear opens up an entirely new world full of adventure, new discoveries, and a changed outlook on aquatic life.

The Bible is like the ocean in many ways. A superficial (I mean that in the nicest way) glance at the stories are a gem in and of themselves; they stand alone. But when we plunge into the depths of this sacred text, new things come alive and we begin to see colors, shapes, and life we had never before laid our eyes. When we come up for air, we are changed.

I have come to learn an absolutely astounding insight about water, mainly through ancient near east (ANE) theology...and it doesn't start with the Bible.

Many archaic creation stories center around the concept of chaos. Two prominent themes tie into ANE creation accounts: naming things after separating chaotic matter and spawning order out of it  To the ancient mind, chaos is represented by water. Personified in this idea is the mythical god Yam who rules over the sea and is considered impetuous, restless, violent, and erratic; much like the ocean. Egyptian accounts depict a pyramid rising up out of separated water. The Sea of Reeds we read about in Exodus in Hebrew is Yam Suf. The Hebrew mind associated bodies of water with the god Yam. 

We also see this imagery in the creation story. God separates the waters (tohu v'vohu which essentially means nothingness or chaos shmeaos), light and dark, day and night, sun and the moon, etc and names them, thereby giving them purpose. He also gathers the waters into one place. This sounds awfully reminiscent of a mikveh, a ritual bath used by Jews before entering into a holy place.

Water plays a prominent role in Biblical narratives. An enslaved Israel crosses through the separated waters of the Sea of Reeds and becomes an independent nation; a nation birthed through the canals of water into freedom. God works through Moses to split the sea with dry ground underneath, recapitulating the creation account of God dividing the waters to make dry land. Joshua leads Israel through the Jordan River in order to possess the land God has granted them. Jacob crossed the Jabbok River and came out the other side with a name change and a hip injury. Jesus goes through water and is transformed.

Significant Biblical characters become new creations and are assigned new purpose when water is involved. By all accounts, Jesus was an ordinary guy doing mundane things before he is baptized. He was a fix-it man from Capernaum who built infrastructure and relationships with people through his occupation. But after his baptism, something changes. Not only does he continue with his work as a builder, he is commissioned with a new assignment and is effectively inaugurated as the Son of God. Prior to this, there are no accounts of any miraculous interventions, although it is possible there were some that remained unwritten.

Jesus' baptism is more than a symbolic gesture of spiritual cleansing. It is pragmatic in every sense of the word. Jesus enters the chaotic waters and emerges as a new being with a mission to enter the chaos of individual lives and the world at large in order to bring shalom. From this point forward, we see Jesus engage with others who have encountered bedlam in their life and he extends shalom through healing and presence.

Jesus' baptism is a microcosm of the creation account when God brings order, serenity, and tranquility out of a tempestuous system. And when we are baptized, this is the charge we have been given. We don't sit on the sidelines and bask in the glory of our own renewed sense of spirituality. It's more than a public declaration of a synonymous identity with Jesus. It is more than an emblematic act of cleansing of sin. It is a transformative catalyst with a social ultimatum. It is a reorientation from the old path to a new one. It is imitation of Jesus by entering into the chaos of peoples lives to establish shalom. We are dispatched as new creations to bring healing to turbulent circumstances through our words and presence.

Baptism is less about theology and more reestablishing what should already be. It is a continual act in commemoration of creation and Jesus who is the model for healing. We carry the story of creation within us and as we enter into the disarray of this world and individual lives we make it real again in the lives of others.        

Jordan Field Study (Nebo, Jerash, and Petra)

More Videos

Videos From Field Studies

En Prat (Jeremiah 13:3-5)

Samaria Field Study

Simchat Torah

The day after the completion of Sukkot is Simchat Torah which means the "Joy of Torah." The Jewish people usher in a new cycle of Torah readings for the subsequent year by dancing around Torah scrolls signifying the joy that comes with knowing God has given us His words for study and application. I was extremely privileged and blessed to be invited, by an orthodox Jew nonetheless, to participate in dancing around the Torah scrolls near the Western Wall. They even let me dance with one of the scrolls!

While I was joyously celebrating, I wondered why we in the Western church don't celebrate God's word more often. When is the last time we danced and sang with unbridled joy and appreciation while orbiting around a Bible? Why don't we publicly engage in overt praise and worship over these sacred words God has graciously given us? If a Torah scroll touches the ground, it is deemed unworthy and defiled and must be buried. Jews consider the words of God with significant weight while we unconsciously throw our Bibles on the ground like its simply another work of literature. I am guilty of the same thing, but I would like to display a greater reverence and enthusiasm for our sacred text. I also noticed how welcomed I felt to celebrate with the Jewish community. Would we draw more people to Jesus if we celebrated his words once a year in a public forum with no shame, embarrassment, or reservation like the Jewish people do?

Below are two videos clips from last night at the Western Wall during Simchat Torah. The second video is a group of Jewish students from New Jersey who are studying at a Yeshiva in Jerusalem. I was invited to be included in the inner circle. Watch and notice the emphatic lauding and jubilation they display; it almost seems boastful...in a good way.

http://www.youtube.com/watch?v=IxG0d3gzhAk&feature=youtu.be

http://www.youtube.com/watch?v=RU99g64yey8

Elevark

This cheeky little critter descends from the elephant and aardvark family. He is referenced in Leviticus 11:5 (rock badger), Proverbs 30:26, and Psalms 104:18 (hyrax). 

Psalm 23

Psalm 23. It may be the most infamous passage in the Psalms and perhaps the entire Bible. Thousands of sermons have expounded upon it. Theologians have written commentaries on it's meaning. Millions of people across the world recite this chapter under duress. However, is our understanding of this verse congruent with the culture, context, and scribal intent of its time? In other words, can we truly understand this vibrant Psalm without first understanding the world of which David was immersed?

Ancient cultural imagery is the conduit by which God gains the attention of the listener. Authors of the Biblical text did not intend a separation from the context about which they are alluding to, and frequently use imagery only locals would understand. Dr. Paul Wright, the head of JUC, commented about a triune geographical thread that runs through the Bible. People, land, and God are inseparable. The Hebrew word eretz meaning "land" is the 5th most used noun in the entire Old Testament behind Lord, son, God, and king. God is trying to seize our attention with his land.

We get to Psalm 23 where David is a citizen of God's land. Despite the countless recitations and discourses regarding Psalm 23, it is difficult to grasp the thrust and profound implications of the verses if we don't enter into the context of the shepherd. Forget all you have ever thought about this passage and peer through the eyes of a shepherd:

1 The Lord is my shepherd

   I lack nothing.

Right off the bat, David sets the ontological tone and tenor of the Psalm: God is my shepherd and I am one of His sheep. A very humbling idea when I sit on it. David inverts the role he typically assumes and attributes various characteristics of himself to God.

Shepherds are typically the youngest boys in a family around 8-12 years. Below is a picture of a shepherd. They spend their time herding the sheep and ensure the safety of every single sheep. (Jesus touches on this in Matt. 18:12)  In the ancient world, sheep were like a 401k or gold. If a non family member undertook the role of a shepherd and lost a sheep, he would be required to compensate the owner of the sheep. Hence, typically family members were shepherds. 

Furthermore, a sheep cannot want anything in a dry and barren land such as the wilderness. They only get what they need to live.

Welcome to sheep country in the wilderness.

Welcome to sheep country in the Negev.

2 He makes me lie down in green pastures
   He leads me to still waters

Welcome to green pastures...

"Still waters" is a euphemistic phrase for places of safety. During the wet season, rain cascades down the hills in the hill country causing massive flash floods in the wilderness. Part of a shepherd's job is to protect the sheep from these flash floods that occur in canyons called "wadis." Still waters can be springs or pools of residual freshwater from floods.

3 He renews my life
   He guides me in right paths
   as befits His name.

"He renews my life" literally reads in the Hebrew nafshi yeshoveiv, and carries the connotation of returning breath back to someone who has lost it. In fact, yeshoveiv comes from the root word shuv which is where the popular word t'shuva derives its origin. Have you ever stepped outside on a frigid winter day and felt the gusty winds suck the life from your mouth? It feels as though asphyxiation is occurring. This is the picture David is trying to convey. The wind in the wilderness is so severe at times it can create a collapsed lung effect, siphoning the breath out of your body. God is the one performing a CPR like tactic by restoring David's breathing.

If we look close at this picture above, there are paths carved into the side of this green pasture hill. These are called "paths of righteousness." The sheep work their way around the hill multiple times in search of food. Sometimes in life we feel like God may be leading us in circles on a purposeless path. However, our inability to grasp what God is teaching us as He leads us on these paths require multiple revolutions before things begin to click.

Notice how some paths are higher or lower than others. There is no symmetry. Each sheep is on its own particular path following the shepherd. Some sheep take a higher route while others prefer navigating closer to the base of the hill. We are each on our own path, heeding the shepherd's voice. Sheep don't play the comparison game. In fact, sheep rely on their cohort in front of them to lead them safely along these paths. Anatomically, sheep bear a hunched over posture which prevents their head from rising up to a level they can see well. To compensate for this physical deficiency, sheep focus on the heels of the other in front of them trusting the other sheep will steer them correct.

We need others to help us navigate our own paths. Sheep are communal beings but stand alone as dumb. Our Shepherd's voice initiates movement and response, but it is other sheep who listen and act as navigators, too.

"Paths of righteousness" can also refer to charity. God leads into giving freely to others and Himself. See the earlier post about Tzedekah.

4 Though I walk through a valley of deepest darkness,
   I fear no harm, for You are with me
   Your rod and your staff-they comfort me.

Notice David doesn't say "if" but "though." Its not a matter of if but when. During the night, shepherds must be judicious and take extra liberties to maintain order and proximity with the sheep. It can get darn near pitch black in the middle of the desert. Shepherds also must ensure no outside predators attack the flock. To prevent this from happening, shepherds carry a club-like instrument to fend off beasts from killing the sheep. Remember, sheep=gold! A shepherd will risk his own life to save a member of the flock. A goad-like staff is used to pull curious wanderers back into the group.

5 You spread a table for me in full view of my enemies
   You anoint my head with oil;
   my drink is abundant.

God, the penultimate in hospitality, welcomes David into His tent and prepares a long meal for him while his enemies (possibly Saul) leer at him. Bedouin hospitality stands on 2 major principles:
1. Protect your guest(s) at all costs even at the expense of a family member
2. Anticipate your guest's needs without them requesting anything
God offers David protection from whomever his enemies may be under His tent and visualizes David's needs in advance. Hence...

You anoint my head with oil literally reads "You fatten my head with oil." Continual exposure to the heat and dry air in the wilderness sucks the moisture out of the skin. One use of olive oil in the ancient world was a topical moisturizer. Applying olive oil, or any type of lotion for that matter, causes your skin to expand and become "fat." This is the thrust of David's line here. Not only is God providing protection and food, He goes above and beyond by elevating David, sparing no expense to make him feel at home.

6 Only goodness and steadfast love shall pursue me
  all the days of my life,
  and I shall dwell in the house of the Lord for many long years.

This final verse may be my favorite. Goodness and steadfast love in Hebrew are tov v'chesed, respectively. The Hebrew word for the phrase shall pursue is yirdfuni which means to "chase me." Tov v'chesed chase me down all the days of my life. Some shepherds use sheep dogs to corral and herd the flock back into the sheep fold. Imagine 2 dogs, tov and chesed, guiding you into the house of the Lord, or the sheep fold.

I hope this illustrates David's intent with greater clarity. May it be a blessing to you.




    

God, Goat Hair, and Tents

A profound insight I acquired in class the other day involves the relationship between Bedouin tents and God. The Hebrew for tent is ohel. Tents were the primary source of housing for these nomadic sheep herders in the Biblical era. These tents were constructed from goat hair due in part to its dynamic elements. When it rains or becomes moist, goat hair contracts to prevent water from seeping into the tent. As the air becomes arid and hotter, it expands to produce tiny holes that allow a breeze to waft through the tent. Laying down and looking up at a tent during the heat of the day produces the image of a black sky with stars.

Tents also represent refuge and protection. Hospitality is a duty in Bedouin culture. Strangers may seek asylum under the tent of a Bedouin and receive food and drink before moving along on their way. Visitors are elevated above family members. A Bedouin will save a stranger and defend them at all costs; even to the point of sacrificing their own family.  

Now, rewind to the story of Abraham. Nine times in Genesis the Hebrew word ohel is used in the Abraham story. He was a transient Bedouin with a tent for a home. In Genesis 15:5, God brings Abraham outside and shows him the stars of the sky and promises his offspring will be as numerous as what he is looking at. God is communicating to Abraham in Bedouin language he understands. Abraham looks up and sees God's tent stretched out over the earth like he would see lying in his tent with tiny holes analogous to stars.

Isaiah touches on this idea in 42:5:

"Thus said God the Lord,
who created the heavens and stretched them out,
who spread out the earth and what it brings forth,
who gave breath to the people upon it
and life to those who walk on it."

The earth is God's tent He stretched out. We are offered provision, protection, and hospitality under His tent. He even goes so far as to sacrifice His Son for us so we can be protected from our enemy and the future Passover. Paul mentions Jesus in our "Passover lamb" in 1 Corinthians 5:7. Passover has its roots in the Hebrew word pesach which literally means "protective offering." Jesus' blood protects us from God's wrath as it did in the Exodus story. The author of Hebrews in 11:28 says:

"By faith He kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them."

Moreover, John subtly hints at Jesus pitching His tent among us in corporeal form.

"And the Word became flesh and dwelt among us..."

The Greek word skenoo can also mean tabernacle or tent. In other words, Jesus came and "tented" or "tabernacled" with us.

Amazing how God can teach us through simple things like tents. 

Biblical Environmental Factors

A rather obvious and transparent principle I recently learned on a Jerusalem field study is a concept of effective environmental genesis. From birth, how and where we grow up dramatically affects and colors our world view. The Biblical authors were heavily influenced by their culture and geographical features of the land. The accounts recorded in the Bible are a product of cultural paradigms grounded in the reality of space and time. Here are a few pics for your viewing pleasure.

A view from the watershed ridge route (traversed by Abraham, Isaac, and Jacob) into the Hinnom Valley.

From the ridge route looking at Mt. Zion and the JUC campus.

A closer view of Mt. Zion.

Off in the distance you can see the Arab-Israeli dividing wall.

Ancient 1st century steps leading up to Herod's palace which would have been behind the wall. Jesus would have ascended these steps to visit Herod the night before his death.

Same stairs.

Same stairs.

The Western Wall.

View of the Dome of the Rock.

Sunset from my balcony.

Same sunset with a bird.

  

Scavenger Hunt

Here are some pics of an Old City scavenger hunt we did on Sunday.

Shaban's son Omar exchanging my money.

Church of the Redeemer Bell Tower 

A shopkeeper and I.

Co-students and a flafel

Israeli soldiers patrolling the streets.

Via Dolorosa sign (geography, biblical analysis, and common scholarship does not support or provide authenticity for the way of the cross by this route...hate to burst the Catholic theological bubble) 

Star of David outside the Zion gate.

Shopkeepers playing sheshbesh...similar to backgammon.

My Front Yard Looks Like Hell

I couldn't have asked for a better dorm room at JUC. It is a rooftop room with a balcony that provides a panoramic view of the west side of Jerusalem. And, I have a unique view of hell, the Hinnom Valley. Hell is an English rendition of the Greek word Ge'enna which is derived from the Hebrew word Ge Hinnom which means "Valley of Hinnom." In the Hebrew Bible, it was known as a cursed place where idol worship to various Canaanite gods occurred, including Molech the god who demanded child sacrifice. Jesus used the word Ge'enna 11 times in his teachings. Below are a few pics from my room of the Valley of Hinnom.

Here are some pics of Jerusalem from my rooftop balcony.

More pics to come!

Tzedekah Version 2.0

A big thank you to the ladies at Torah study. There are like the Jewish surrogate mothers I never had. They threw me a bon voyage potluck last week with great food. Between the contributors at Shaare Emeth, a volunteer at Ranken Jordan, and my parents over $200 is waiting to be doled out to an organization or individual worthy of receiving it. Thank you all!

Charitable Justice

"The privilege of wealth lies not in what it allows us to do for ourselves, but what it enables us to do for others...We worship God spiritually by helping his creations physically."-Rabbi Jonathan Sacks

I have come to appreciate the enormous value and high regard for charity within the Jewish community. For the past year, I have attended Torah studies at a local synagogue and developed rapports with members of the congregation. Most, if not all, have ventured to Israel on numerous occasions and are ecstatic about my upcoming adventure. And, as a way of sharing in that adventure and perpetuating a long-standing tradition within Judaism to bless voyagers to Israel, members of the Torah study contributed a few dollars to a monetary pool for the explicit purpose of charity. At some point, I am to use this money to help another in need while in Israel.

What drives the Jewish people to engage in philanthropic endeavors for those less fortunate? Why would a group of people who don't consider Jesus the Messiah pool their money to bless an outsider like me for the purpose of charity? What gives them the confidence to trust me to give their money away and not keep it for myself?

Drastically different from our Christian mode of thinking, the Jewish concept of charity has far reaching implications that have colored my perception of Jesus and God. The Biblical Hebrew term for charity is tzedekah. The English equivalent is righteousness. Where the word righteousness appears in the Bible, charity can be substituted.

Tzedekah is a staple of Jewish theology and a way of life. It is an act predicated on selflessness, humility, honor, and dignity. It also allows the opportunity to imitate God. What lies behind this word? Why does Judaism so heavily emphasize tzedekah? Why does this mitzvah (religious obligation) rise above almost all other commandments? To sense the deeper understanding and applicability of tzedekah, we must enter into the Biblical perspective of the word.

Let's start with a concept that may seem like a non-sequitur but is integral to apprehending the notion of tzedekah: justice.

Tzedekah is virtually untranslatable to English because it links two ideas that in our language seem at odds with each other; namely charity and justice. Here is an example. Let's say I give someone $1000. Either I owe it to that person or not. If I owe it and repay, it is a form of justice. If not, then it is charity. Pretty simple, right? In English, a form of justice cannot be a form of charity and a form of charity cannot be a form of justice. What is so profound and radically awesome is that tzedekah means both!

The ideology of justice as charity and charity as justice springs forth from the Torah and from the undeniable delineation between ownership and possession. God owns everything. All of creation falls under the domain of God.

"The earth is the Lord's and everything in it."-Psalms 24:1

"The land must not be sold permanently because the land is Mine. You are merely strangers and temporary residents in relation to Me."-Leviticus 25:23

What we think we "own," we only possess; we have it on loan from God. Therefore, we are to be wise stewards of what is rightfully God's in the first place and more importantly share what we have with others. The Jewish community takes tzedekah so seriously, it can actually be enforced by a court system since it is a matter of legal justice.

Jesus touches on the concept of tzedekah in Matthew 6:1-3 and 6:33.

"Be careful not to practice yours acts of righteousness (tzedekah) in front of others..."

"Seek first his Kingdom and His righteousness (tzedekah)..."

Twice in the Sermon on the Mount, Jesus mentions tzedekah.

"How blessed are those who hunger and thirst for righteousness (tzedekah,) for they will be filled."-Matt 5:6

"How blessed are those who are persecuted because of righteousness (tzedekah), for theirs is the Kingdom of Heaven."-Matt 5:10

Acts of charity were central to the tone and tenor of Jesus' core teachings and fell into the framework of common Rabbinical thought of the day.

The Hebrew word tzedekah first appears in Genesis when God provides his reasoning as to why He is choosing Abraham to be the torch bearer of a monotheistic faith:

"For I have chosen him so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just (tzedekah u-mishpat), so that the Lord will bring about to Abraham all that He has promised."-Genesis 18:19

The 'way of the Lord' is represented by two concepts, tzedekah and mishpat. Mishpat means retributive justice in a strict legal sense. Infringement upon natural societal laws must be dealt with. Cases are heard, evidence is weighed, and a verdict is dispensed. That is mishpat. Tzedekah is distributive justice. A society cannot function on retributive justice alone. Wealth and power may become concentrated into the hands of a few while others suffer from lack of resources. A civilization can fastidiously observe all legally binding issues while economic inequality becomes an epidemic. This is where tzedekah is paramount.

"There must be justice not only in how the law is applied, but also in how the means of existence-wealth as God's blessing-are distributed."-Rabbi Jonathan Sacks

Poverty is a demoralizing state. It strips humans of dignity, humiliates the soul, and extinguishes the basic rights for basic needs. God speaks out against economic hardship on numerous occasions.

"If there is a poor man among your brothers in any of the towns of the land the Lord your God is giving you, do not be hard-hearted or tight-fisted toward your poor brother. Rather, be open-handed and freely lend him whatever he needs...Give generously to him and do so without a grudging heart. Then because of this the Lord your God will bless you in all your work and in everything you put your hand to.There will always be poor people in the land. Therefore I command you to be open-handed towards your brothers and towards the poor and needy in the land."-Deut. 15:7-11

Giving is imperative to human existence. God freely gives to his creatures. And when we give, we meet God face to face.

"I will see your face through righteousness (tzedekah), and when I awake, will be satisfied with Your likeness."-Psalms 17:15

We come to know God more through our actions than our theology. To act with compassion and justice is to declare the image of God in others.

Rabbi Judah bar Ilai wrote this piece about tzedekah:

There are ten strong things in this world:
Rock is strong, but iron breaks it.
Iron is strong, but fire melts it.
Fire is strong, but water extinguishes it.
Water is strong, but the clouds carry it.
Clouds are strong, but the wind carries them.
Wind is strong, but man withstands it.
Man is strong, but fear weakens him.
Fear is strong, but wine removes it.
Wine is strong, but sleep overcomes it.
Sleep strong, but death stands over it.
What is stronger than death?
Acts of charity (tzedekah), for it is written, 'Tzedekah delivers from death.'-Proverbs 10:2

That line from Proverbs reverberates in my soul. Jesus demonstrated the supreme act of tzedekah by giving his life for us. His tzedekah delivered us from death. Jesus drove through life with tzedekah as his engine. How often do we read of Jesus offering compassion and charity, whether through healing, his presence, or his time, to others who were hurting?

Paul picks up on the idea of tzedekah. Paul uses the word righteousness 33 times in Romans alone.

"God presented the Messiah as a sacrifice of atonement, through the shedding of his blood-to be received by faith. He did this to demonstrate His righteousness (tzedekah)..."-Romans 3:25

God has no obligation to supply us with anything. Yet, He does. Now we are charged with passing on the blessing of charity to others, and lead others into a direct encounter with God through it.

Rabbi Jonathan Sacks quoted a sage who noted a fascinating topographical feature in the land of Israel. There are two seas in Israel: the Dead Sea and the Sea of Galilee. The latter is full of life: fish, birds, and vegetation. The former contains no life at all. Yet they are both fed by the Jordan River. The difference is that the Sea of Galilee receives water at one end and gives out water at the other. The Dead Sea receives but does not give. The Jordan ends there. To receive without reciprocating is a kind of death.

To live is to give.

*All analysis related to tzedekah were taken from "To Heal A Fractured Wold: The Ethics of Responsibility" by Rabbi Jonathan Sacks



                 

Language

I'm looking forward with great anticipation to immersing myself in Middle Eastern culture; a culture Jesus knew well. I especially have my sights set on becoming fluent in Hebrew and Arabic. Jesus was most likely tri-lingual. He taught and probably spoke what scholars call Mishnaic Hebrew, the common dialect of the day. Modern Hebrew is much different than Biblical or Mishnaic Hebrew much like Shakespearean English is archaic compared to modern English. Jesus also conversed in Aramaic, and most likely spoke Greek given Israel's "melting pot" culture and numerous references in the Synoptic Gospels of his interactions with Gentiles who would not have spoken Hebrew or Aramaic. One scholar goes so far as to suggest Jesus may have known enough Latin to squeak by in a conversation given his interaction with Pilate.

What fascinates me is how striking the linguistic parallels are between then and now. Today, Israel is dominated by Hebrew, Arabic, and English. In Israel's ancient times, Hebrew, Aramaic, and Greek were the three prominent languages.The dominant world language during the time of Jesus was Greek much like English is the preeminent world language today. By and large, the people of Israel today are at minimum bi- lingual; they speak their native tongue and know English.

Acquiring the ability to converse with a foreigner in their own language lends instant credibility and respect. In my opinion, to speak another's language displays a willingness to identify, understand, and honor another's essence, heritage, and culture. Israel is unequivocally a shame and honor society. Respectful and honorable actions hold a lot of water in a society such as this. Language is one such way to exhibit honor and respect.

Language is a unifying and creative force. Through common language, we create societies, establish relationships, initiate conversations, work towards common goals, and invite others to share and build of what we only conceive in our heads. Language is the most expressive mode of originality. God created things through words. We create things through words.

To become well-versed in Hebrew and Arabic affords me the opportunity to build rapports with the locals. Furthermore, I want to become an expert in Biblical Hebrew to understand the story of God in its original language. How did that language influence and create the story we now read about? Why were some words chose to describe events? Why was Hebrew chosen as the lashon hakodesh (the holy tongue) of the Bible? What makes it so compelling and worthy to be used as the medium for the best selling book of all time?

         

I Want To Fly Like An Eagle

"The man spoke to me: Man, look closely and listen attentively and note well everything I am going to show you-for you have been brought here in order to be shown-and report everything you see to the House of Israel."-Ezekiel 40:4

Pictures speak to the heart. God's voice is most often embedded in ecological and anthropomorphic images if we only decelerate to take notice of them. The Bible frequently analogizes God using elements of nature and ordinary occupations. God is my rock. God is my shade. God is a mountain. God is my shepherd. God is a hen. God is a king.

As I've continued seek out God's will as it relates to my excursion to Israel, God has spoken words of affirmation to me through His creation; through big birds who don't make their home on Sesame Street.

On various occasions, I've observed predator birds-what I think are either hawks, falcons, or buzzards-gracefully hovering high in the air with the wind elevating them to new heights. The combination of keen eyesight and panoramic ascension give these birds a stunning perspective few other creatures enjoy. Also upon close observation, they don't exert a lot of energy flapping once they have caught the wind. They spread their wings and allow the wind to guide them on an unpredictable course. On one occasion, God spoke using these magnificent animals as his mouthpiece. In effect, this is what He said to me:

"My Spirit is the wind and you will be like this bird in Israel. Allow My Spirit, My breath, My wind, My direction to elevate you to new heights and guide you on your journey. In Israel, I will set you on high by My Spirit and you will see things from a completely different perspective than others-a view you will invite other people to experience. You don't know yet where you are going, but My Spirit will steer you correct."

Zechariah and Jesus comment on the Spirit of God-Zechariah endorsing Divine providence over human strength and Jesus pointing out the unpredictable nature of the Spirit.

"So He said to me: This is the word of the Lord to Zerubbabel: Not by might, not by power, but by My Spirit, says the Lord of Hosts." (Zech 4:6)

"The wind blows where it wishes and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone born of the Spirit." (John 3:8)

"Spirit is a direction, the turning of all beings back to God. It is always more than-and superior to-what we are and know."-Abraham Joshua Heschel

God is leading me on an unpredictable, yet purposeful path through his powerful wind. Maybe those in whom the Spirit is strong do the most randomly radical things. They take leaps of faith knowing God will catch them. They trust, despite their overt doubts, God will come through in the clutch. They see visions and sense premonitions in the future and act upon them to bring them to fruition.

Whatever the case is, God is taking me to Israel to show, teach, and speak, so I can report back what I have seen and heard.

We Have Met The Enemy And He is Us-A.W. Toezer

I am my own worst enemy; my own satan if you will. The diabolic figure we typically attribute our woes to gets far too much credit in my opinion. Often times we perpetrate self-inflicting harm, all the while seeking another to blame. Although the adversary is real and wreaks havoc, the transference of blame from our self to an external party eliminates personal responsibility for our thoughts, actions, and sins.  

I say all of this because recent doubts about this voyage to Israel have reared their ugly head. And, I'm fairly sure they stem from my dearth of self-confidence, a persistent negative perspective, and lack of trust in the One who has sent me. The voice of ambiguity clamors for my attention the closer my departure date draws near. Questions have surfaced regarding purpose: Should I stay or should I go? What am I doing? Am I crazy? Am I acting responsibly given my age and financial situation? Will this decision detrimentally affect the rest of my life? Am I getting ahead of myself? Is this scheduled trip ahead of God's time?
 
Upon a closer reading, inherent in all those questions is an undercurrent of negativity. Instead of viewing this as a potential unparalleled, watershed experience of spiritual wealth, I have conditioned myself to think of this experience as a nominal endeavor rife with nothing but the worst to come. In essence, I've made myself the lowest common denominator instead of making God the highest quotient.  

Fortunately, I've had good counsel throughout this process to encourage, support, and keep me on the path God has set forth. However, I've begun wondering about the pathology of this sort of detrimental self-talk. What has caused these doubts to covertly creep in? Why the vacillation when I feel the gravity of God pulling me to Israel?

The best answer can be boiled down to these words: fear of uncertainty.

Uncertainty breeds doubts and doubts create challenges and challenges give rise to faith. And faith, the kind which bears no reason, offers no explanation, cuts against the grain of mainstream society, raises people from the dead, whispers quietly in the midst of chaos and appears downright ludicrous, will RATTLE YOUR CAGE. And when your cage gets rattled, you begin to learn about yourself.

I've learned some things about myself through this process; things I've already known and new issues that have arisen.

One, I'm a very anxious/preoccupied person, especially when it comes to future planning. When it comes to life altering decisions, I like everything laid out on a table for me to see in advance. Foolishly, this fictional wishful thinking often rubs up against the non-fiction of reality; the future is not meant to be known in the present. Occupational uncertainty and lack of financial security have begun to ruminate in my head constantly. Will I land a job once this educational opportunity is over? How much debt am I willing to absorb to pursue this calling? Will I be able to payoff this debt? Is the financial hit worth the spiritual investment? Will I even get enough money to stay for a second semester? If I don't, the credentials I plan to attain are nixed. So, will that affect my standing before future employers to teach what I have learned? Am even I cut out to be a teacher?

Two, the myopic view of life I employ at times causes me to forget all God has done already. At the outset, this enterprise was as good dead. God has steadily breathed life into it, breath by breath day by day.    

For instance, I got accepted to this university which is easy to overlook. Bless God! I received a $2,000 scholarship from the school for each semester. Bless God! I have received monetary donations from a number of people willing to collaborate with me on this journey. Bless God! My family understands and supports this decision and have verbally stated "You need to be over there." Bless God! Uplifting conversations with a mentor from a far who attended JUC and went through the same process I am going through has validated my undertaking, going so far as to say "I have led 8 trips to Israel. You are the only person I could say that if I had the money I would send this kid to JUC." Bless God! A friend closer than a brother has provided unparalleled wisdom and encouragement and has walked with me to keep me sane and focused. Bless God! Through prayer, God has closed doors that needed to be closed in order to give me assurance that the path I'm on is good. Bless God! And, my parents said they could foot the second semester bill as a loan. Bless God!

Third, my self-confidence is deficient. I want to teach all I have learned and will learn. Yet, there are times when I feel a deep sense of inadequacy. I'm not yet good at verbal communication and my train of thought is like a ping pong ball. I'm horrible at organizing my thoughts on the fly and just bad at organization in general. My order is another's chaos.

Many of the iconic figures in the Bible struggled with self-doubt and a diminished sense of ability. Moses said he could not speak well. Jeremiah said he was too young to speak on behalf of God. Jonah fled from God when given his marching orders. Gideon claimed he wasn't strong enough to fight. At some point or another, many Biblical heroes struggled in their faith with God and the mission they were called to implement.

What is so comforting is God's refusal to give up on these individuals despite their inherent flaws and lack of self-esteem. Jonathan Sacks once said "more than we have faith in God, He has faith in us." We all have tasks appointed to us that only we have the ability to carry out that no one else can perform. God has such confidence in humans, that He appoints us to do his bidding here on earth. This brings me great peace in the midst of my reservations.

Rabbi Akiva, a 1st century rabbi from Capernaum, said: "The greatest sin is to teach a disciple to have faith in God, but not teach that disciple that God has faith in them."

That is the axiomatic truth I'm learning about God. I've been afforded this unique opportunity to understand, know, and learn who God is through living in Israel, the testing ground of faith. God DOES have the faith in me to be a good teacher. He DOES trust that I will make good on the investment he is pouring into my soul. He has faith that I can do what I'm anointed to do. He believes I can be like Him. He trusts I will be what He has ordained me to be. He has faith in Himself that he will provide what I need to be there. The question is do I have faith that He has faith in me.

Abraham Joshua Heschel made a remarkable statement in one his books: "The greatest sin is to forget that you are a prince."

I am royalty with all things given to me through Yeshu'a the Mashiach.

Despite all the confidence God has in me, the internal war wages. I'm reminded of the man Yeshu'a encountered in Mark's account of the son possessed by a spirit who caused him to convulse and foam at the mouth. Yeshu'a's profession of "everything is possible for one who believes" is followed up the man's confession of "I do believe; help me overcome my unbelief."

Those man's words are mine today.






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