Here are some pics of Jerusalem from my rooftop balcony.
More pics to come!
"It is a land the Lord your God looks after, which the Lord your God always has his eyes on, from the year's beginning to the year's end." Deuteronomy 11:12
Saturday, August 31, 2013
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.
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!
Sunday, August 18, 2013
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
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
Sunday, August 4, 2013
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?
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?
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