Prayer on Life and Death – “SALT” – Art by BBB@S6K/

[First posted on April 28, 2012 when we had just started this website; at the time I did not know the source of the prayer and left a message at the end for readers to inform us if they knew; we never got a response.   However, in a library book sale in Burlington CA, I paid a mere $2 for the ‘treasure-find’  book where I finally found this prayer!  And so the repost on October 1, 2017 and today, February 11, 2019– a timely reflection for the love month of February.—Admin1]

SALT by BBB@S6K Art Work on display at 744 Alabama St., San Francisco, CA

[SALT by BBB@S6K Art Work on display at 744 Alabama St., San Francisco, CA]

 

Oh God,

 

You have called us into life,

and set us in the midst of purposes we cannot measure or understand.

Yet we thank You for the good we know,

for the life we have,

and for the gifts that are our daily portion:

 

For health and healing,

for labor and repose,

for the ever-renewed beauty of earth and sky,

for thoughts of truth and justice which stir us to acts of goodness,

and for the contemplation of Your eternal presence,

which fills us with hope

that what is good and lovely cannot perish.

 

We need one another when we mourn and would be comforted.

 

We need one another when we are in trouble and crave help, or when we are in the deep waters of temptation and a strong hand might pull us out.

 

We need one another when we would accomplish some great purpose and cannot do this alone.

 

We need one another in our defeats, when with encouragement we might strive again; and in the hour of success, when we look for someone to share our bliss.

 

And we need one another when we come to die, and would have gentle hands prepare us for the journey.

 

All our lives we are in need, and others are in need of us.

 

We best live when we bring one another our understanding and our solace.

 

 

[Source:  GATES OF REPENTANCE, pp. 388-389

The Union Prayer Book: For The Days of Awe

CENTRAL CONFERENCE OF AMERICAN RABBIS

5738  New York  1978 Revised 1996]

The UNchosen: Who is the ‘Shepherd’ whose flock you belong to?

Image from www.yahwah-apostolic-ministries.org

Image from www.yahwah-apostolic-ministries.org

[First posted in 2012, reposted 2017, time for another repost.
  The original title was:  “Who is the Shepherd in Tanach?”and then was  changed to “Who is your Shepherd?” 

 

Does the current title reflect what this post is about?  We have updated the message —please read the Postscript for the update. —Admin1.]

 

 

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The shepherd is one of the endearing metaphors that Christians apply to Jesus.

 

Psalm 23 is read at every funeral mass/service so that surviving relatives could visualize their dearly departed (whether a believer or not) as being entrusted in the care of Jesus “the Good Shepherd”.  What a comforting image indeed. Are there “bad” shepherds and what makes them so, ever think about that?  Perhaps the title should ultimately be:  “Who is the TRUE Shepherd?”  

 

If I have one regret in my life it is this:  when my father died, I missed being with him by 5 minutes when he took his last breath.  I set-up my temporary base in his home after his stroke, anticipating it might lead to the end of his life, wishing to hold his hand and recite Psalm 23 so I could hand him over to Jesus the Savior-Shepherd whom I imagined would then lead him across those green pastures.  Like most Christians, I had always associated Psalm 23 with the dearly departed, not knowing that David the psalmist had intended the shepherding of the God of Israel for His  chosen people while they were all alive.  But of course, why had I not thought of that? Because I never bothered going beyond tradition and what I had been fed by Christian pastors/bible teachers.

 

Anyway, in hindsight, I suppose it was ‘providential’ that I did not lead my dear dying father into the hands of Jesus since Psalm 23 was really about David’s ‘Shepherd’ and I will just trust that the God self-characterized and revealed in the Hebrew Scriptures is not an “exclusive” God but a universal God who considers and accepts a Torah-life lived by a Torah-ignorant dying father who might not have known he was in YHWH’s flock all along.

 

Image from www.mmoutreach.org

Image from www.mmoutreach.org

Had I known then what I know now, I would have declared at my father’s deathbed  the name of YHWH Who is the Shepherd of Israel, one of the metaphors for Him  in the TNK . . . . but Who is also the Shepherd for every gentile who chooses Him as God and Lord of life.  When we choose YHWH, we are among the privileged ‘chosen’  who get to know Him through His Sinai revelation.

 

The leading of theTrue Shepherd is not through death to life in heaven; His  leading is through this life because like blind sheep, don’t we often need direction and protection and the leading of a loving and merciful God?

 

As we have been doing with all other New Testament symbolism that claim to be rooted in the TNK, presented here are verses that use and develop the shepherd image.  The list of verses are what appear in Strong’s Concordance which is usually the first recourse of anyone doing research on any word.  The  translation is from ArtScroll Tanach.  Please remember that AST substitute “HaShem” or “the Name” wherever YHWH or in Christian translations “LORD” is in the original Hebrew.

 

The shepherd symbolism is not as controversial as other Christian misapplied metaphors such as the messiah, savior-redeemer, creator; nevertheless, it is enlightening to simply read through as many verses in Tanach if for no other purpose than one’s exposure to the Hebrew version.  After all, we anticipate that the regular visitors to this website are those who may not have spent much time studying the Christian Old Testament and who have little or no exposure to the Hebrew Scriptures and Jewish translations.

 

A word about Psalm 23:  Admittedly, no translation can compare with the unsurpassable poetic rendering of the King James Version which is worthy of committing to memory; still it is good for readers to be aware of differences in translations and how meaning can change from the original.  

 

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Update 2015/Postscript:  

 

There was a time in my Christian past that I would have been offended by the image hereunder and its message.

Image from frankscottage.wordpress.com

Image from frankscottage.wordpress.com

 I used to think that the sheep metaphor is perfect for any Christ-believer because my bible teacher explained that sheep had very poor eyesight but very keen hearing;  the ‘good ‘sense makes up for the ‘poor’ sense.  So what’s the point?  Well, my teacher said the only way sheep would recognize the shepherd from other shepherds (when they’re all mixed up together with other flocks in one sheepfold or pen) is through their ‘master’s’ unique ‘call’.  I thought it was amazing that from one sheepfold of differing flocks all mixed up together, if two or three shepherds called their sheep at the same time, whichever sheep belonged to whichever shepherd would simply go the direction of the call the sheep recognized as its lead. In effect, shepherds do not have to brand their sheep like they do cattle and other livestock because the sheep species, by their keen hearing sense, need only to hear their master’s call and off they go into that recognizable sound direction.

 

Whether or not my teacher was right about sheep, I never bothered to check because I particularly liked that metaphor when applied to Jesus as my Shepherd.  But now that YHWH, the Shepherd of Israel (according to TNK) is the Shepherd I have chosen to follow, does the metaphor still apply?  Yes, all the more so!  The use of “call” or “voice” is really applicable to identity/character/message (or teaching).  Actually,  Yeshua the Jew would have taught Torah, eaten kosher, worshipped the God of Israel.  Christianity’s Jesus has been transformed to a Christian version (lots of posts on this, won’t get into the discussion here).  Suffice it to say that the message of the Jewish Yeshua would have been — follow the Shepherd of Israel, YHWH.

 

Sinaites have virtually left the sheepfold belonging to Christianity’s Jesus and followed the call of another Shepherd, the One we consider as the One we missed hearing before but now hear loudly and clearly!  

 

Should we be ‘proud’ of being called ‘sheep’ instead of  being ‘offended’ because we are called ‘sheep’ as the message in the image (see 3rd image in this post) chides all sheep?   It’s a metaphor . . . and an apt one . . . it’s all about following someone’s lead and obedience to that someone we choose to follow and obey, whether blindly or ignorantly or willingly with eyes wide open.  

 

Now another poser: go  back to the message in the 2nd image in this post:

 

Who chooses:  the Shepherd or the sheep?  

 

Ahhh, dear reader, that question you must answer for yourself! Whether you’re a Christian, Moslem, a convert to Judaism, or Sinaite — did you choose the God you worship?  The chosen people were ‘chosen’ — still, they had to choose to obey the One who chose them.  Not all of them did, not all of them do to this day.  Where do we Gentiles fit, we who were not chosen in the same category as the Jews?  What do you think?  Does our choice lead to our being chosen?

 

Hint:  sheep are sheep, conditioned by their shepherd to hear their call and follow them; humans are humans, given free will so they can make choices according to their inclination.  

  • One could choose to follow or not follow.  
  • One could choose between two options, which one to take.  
  • One could choose even if there is only one option, how?  Go with the one option or choose not to.
  • One  could choose to follow someone else’s lead or his own desire.  
  • One could choose to follow either of two inclinations within himself:  the inclination to do good or the inclination to do evil, granting one has been educated by Torah on what is ‘good’ as defined by the Law-Giver or the Revelator on Sinai.

 

 Whose commandments are you following, the “Old” or the “New” in the Christian Bible or the original commandments in the Hebrew Scriptures?  

 

Which brings us back to the question in this post’s title:  

“Who is the Shepherd” whose flock you belong to?

 

  • The Shepherd of the Christian Old Testament who continues to be the Shepherd in the New Testament?
  • Or the Shepherd identified in the TNK?

Whose call, whose voice do you recognize and follow,  hmmmm?

 

 

Sig-4_16colors

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Numbers 27:17 Moses spoke to HaShem saying, “May HaShem, God of the spirits of all flesh, appoint a man over the assembly who shall go out before them and come in before them , who shall take them out and bring them in; and let the assembly of HaShem be like sheep that have no shepherd.
1 Kings 22:17 – [Micaiahu] then said, “I have seen all of Israel scattering to the mountains, like sheep that have no shepherd; and HaShem saying, ‘These have no masters; let each man go to his house in peace.

 

Psalm  23:1 A psalm by David.  HaShem is my shepherd, I shall not lack.

 

Psalms 80:1For the conductor, for the shoshannim, a testimony, a psalm of Asaph.  Give hear, O Shepherd of Israel, You Who leads Joseph like a flock: appear, O You Who is enthroned upon the Cherubim.    

 

Ecclesiastes  12:10-11 Koheles sought to find words of delight and words of truth recorded properly.  The words of the wise are like goads, and the nails well driven  are the sayings of the masters of collections, coming from one Shepherd. Beyond these, my son, beware:  The making of many books is without limit, and much study is weariness of the flesh.  The sum of the matter, when all has been considered.  Fear God and keep His commandments, for that is man’s whole duty.  For God will judge every deed –even everything hidden –whether good or evil.    

 

Isaiah 40:9-11  Ascend upon a high mountain, O herald of Zion, raise your voice with strength, O herald of Jerusalem!  Raise it, fear not; say to the cities of Judah, Behold your God!  Behold, my Lord, HaShem/Elohim, will come with a strong [arm] and His arm will dominate for Him; behold, His reward is with Him, and His wage is before Him.  [He is] like a shepherd who grazes his flock, who gathers the lambs in his arms, who carries them in his bosom, who guides the nursing ewes.  

 

Isaiah 63:11They [then] remembered the days of old, of Moses [with] His people:  Where is the One Who brought [the Israelites] out of the Sea together with the shepherds of His flock?    

 

Jeremiah 49:19  Behold [the enemy] will ascend as a lion from the heights of the Jordan to a secure pasture land; for I shall bring [the enemy] suddenly and make him overrun her and he who is chosen I shall charge against her. For who is like Me? Who can challenge me? And who is the shepherd who can stand before Me?  

 

Ezekiel 34:1-6   The word of HaShem came to me, saying, “Son of Man, prophesy against the shepherds of Israel; prophesy and say to them, to the shepherds:  Thus said the Lord HaShem/Elohim:  Woe to the shepherds of Israel who have tended themselves!Is it not the flock that the shepherds should tend? . . . for the lost you did not search –rather, you subjugated them with force and with rigor.  Thus they became scattered for lack of a shepherd and became food for every beast of the field; they became scattered.  My sheep wander on all the mountains and upon every high hill; My sheep have scattered upon the whole face of the earth, but no one seeks and no one searches.

 

Ezekiel 34:23 – I will establish over them a single shepherd and he will tend them —My servant David; he will tend them and he will be a shepherd unto them.  And I, HaShem, I will be a God to them, and My servant David a prince among them.  I, HaShem, have spoken.  

 

Ezekiel 37:24My servant David will be king over them, and there will be one shepherd for all of them; they will follow My ordinances and keep My decrees and fulfill them.    

 

Zechariah 10:2  For the teraphim [oracles] speak words of nothingness, the diviners falsehoods, and dreamers speak lies; they comfort with meaningless words. Therefore, they have wandered off like sheep; they are humbled, for there is no shepherd.  

11:17 Woe to the worthless shepherd who abandons the flock!  A sword upon his arm and upon his right eye!  May his arm utterly wither and his right eye go completely blind!

     

Sinai 6000’s position on Prophecy

[This is the concluding portion of a long article titled:   Revisit: Q&A: “Israel prophecy” – “veiled in obscurity”?   Admittedly, some of our articles are sooooo lonnnnggg that readers don’t make it all the way to the end and therefore miss some valuable insights! So once in a while, we feature the last portion of a long article, just as this one.  Cutting up long articles help our readers focus on the concluding, often most important, portion that sums up all the points we make in those long articles.  The thought progress here is complete in itself, that is why we can separate it from its original source, for our readers’ convenience.—Admin1]

 

 

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This is Sinai 6000’s position on Prophecy:

 

It is our understanding and reading of the Prophetic books — Neviim —that —

  • there was no “new” vision and knowledge of God by the time of the Prophets—
  • rather, there was a reiteration of all that the God on Sinai had already revealed to the first generation of Israelites and gentiles mixed among them,
  • and reiterated to the 2nd generation that entered the Land.

What might have been “new” are the judgments that were to fall on Israel and Judah if they refused to obey . . . and worse, if they did not repent:

  • judgments of being overtaken by gentile powers
  • and being exiled to lands that practiced idolatry.
  • In effect, ‘give them what they want’, the gods of the nations, but at what cost!

And it is not as though these warnings were not already embedded in the five books of Moses, reiterated just before the 2nd generation born in the wilderness were about to enter and conquer the Land with Joshua and Caleb, all repeated in Deuteronomy with new applications relating to living in the Land.

 

YHWH had revealed Himself and His Way of Life to Israel and repeatedly emphasized the importance of their keeping the Covenant and obeying His Torah.

 

For what? to keep this way of life and the Name of their God exclusively to themselves?  No, on the contrary . . .

  • to start the Torah movement . . .
  • a way of living,
  • YHWH’s guidelines for Israel and the nations.

But in His wisdom and knowing clueless humanity that was prone to worshipping man-made gods, He had to start with —

  • an identifiable people
  • who will be different,
  • be ‘other’,
  • be His ‘servant’,
  • His ‘son’,
  • be His model community
  • where individuals are ‘other’-centered instead of ‘self’-centered.

And most of all, direct all nations to Himself, the One True God, the Self-revealing God on Sinai.  That is the objective and purpose of having a ‘chosen’ among vast humanity.

Deuteronomy 28:9-10

YHWH will establish you to be a people holy to him,

as he swore to you,

when you keep the commandments of YHWH your God and walk in his ways.

10  And when all the peoples of the earth see

that the name of YHWH is proclaimed over you,

they will hold you in awe.

. . . 12 and by blessing all the doings of your hand;

you will lend to many nations.

 

 

After their dismal track record of repeated disobedience as their own Historical-Scriptures/Kings-Chronicles attest to, Israel’s Prophets were merely sent to redirect them back to YHWH and His Torah.

 

 

Like a firstborn son, Israel was taught from the start but unfortunately learned the hard way through disobedience and resulting judgment, “curses for disobedience”.   Eventually, to recover and retain their Covenant legacy after they had lost their Land and Temple though not their God and His Torah, the religious remnant of Israel started over with a strict religion “Judaism.”  Indeed the pendulum had swung the other way, perhaps to an extreme but indeed, ‘better safe than sorry’.

 

Deuteronomy 30:17-19

17 Now if your heart should face-about, and you do not hearken and you thrust-yourself-away and prostrate yourselves to other gods, and serve them,

18 I announce to you today

that perish you will perish, 

you will not prolong days on the soil that you are crossing the Jordan to enter, to possess.

19  I call as witness against you today the heavens and the earth:

life and death I place before you blessing and curse

now choose life, in order that you may stay alive, you and your seed,

20 by loving YHWH your God,

by hearkening to his voice and by cleaving to him,

for he is your life and the length of your days,

to be settled on the soil

that YHWH swore to your fathers, to Avraham, to Yitzhak and to Yaakov,

to give them!

 

 

Why do Christians call Israel’s strict observance of YHWH’s Torah as “legalism”?   Because the Torah was “done away with”,  as in they are “under grace and not law”?  Really?  Obedience to Torah is “legalism”?   Is YHWH’s Torah a “burden,”  a “load,” a “yoke” around one’s neck?

 

 

To the Christian, yes, because their NT scriptures had declared it thus.  The culprit?   ‘Thus saith Paul of Tarsus’ whose teachings in his epistles dominate Christian theology.

 

Where can one find Thus Saith the LORD YHWH?’ 

 

 Indeed, ‘to the Law and the Testimony!’ 

. . . if they speak not according to this word, it is because there is no light in them.

Isaiah 8:

20  Should not a people inquire of their own God? . .

21  I swear by the Torah and the teaching. . .

 

Why not go back to basics, the claimed “foundation” of NT, the original Sinai revelation, the TORAH?   As long as Israel did not add to the original Torah, they are simply obeying the God Who chose them as His servant/son/light to the nations.

 

What part of “HEAR”

don’t we still understand,

oh Jew, oh Gentile?

 

 

NSB@S6K

logo-e1422801044622

 

 

Revisit: Q&A: “Israel prophecy” – “veiled in obscurity”?

[This article has been clicked so often since it was first posted in 2015, so this is not only a repost but an update from its  original.—Admin1]

 

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Image from www.stlucasucc.org

Image from www.stlucasucc.org

If you’ve clicked our search-aid post titled YO, searchers, can we help you?   you will read the day-to-day entries of searchers which we post, including the articles that are intended to address their query.   We get a lot of good search terms and a few weird ones we can’t address, perhaps accidentally landing on our website.   Occasionally, a searcher keeps repeating his entry: either he keeps landing on this website and not finding the answer, or he did find the answer right here —- we just didn’t know we’ve already provided it and he’s simply coming back for more info. Such a one started like this:

 

 

3/20/14  Q:origins of prophecy in israel veiled in obscurity discuss”  

 

We answered this post showing a bit of annoyance because of the words “veiled in obscurity”:

 

 

A:  Think about this:  if you were God, YHWH the Revelator on Sinai, the Creator who gave instructions to the first couple, spoke to Cain, Noah, Abraham and others—-would you not make your instructions CLEAR as clear as can be?

 

What is the point of giving “prophecies” to be fulfilled in the future if the recipient or hearer at the time it was given has to guess what it means?  Why would the Self-revealing God who speaks through his human mouthpieces, the prophets of Israel, “veil in obscurity” the important declarations He would want His people to understand? no, No, NO!

 

Surely in communication, YHWH is perfect and wishes the recipients of His messages to understand, specially if it has to do with JUDGMENT!  The purpose of sending prophet after prophet to HIS PEOPLE, was to remind them to return to Him, to His Torah, to live it individually, in community, and as a ‘chosen’ people whose lifestyle the nations (who were not privy to the Torah as yet) would envy.

 

He says so in Davarim or Deuteronomy, for instance 28:9-10.  

YHVH will establish you

to be a people holy to him,

as he swore to you,

when you keep the commandments

of YHVH your God

and walk in his ways. 

Now when all the peoples of the earth

see that the name of YHVH

is proclaimed over you,

they will hold you in awe.

 

The prophecy/revelation is “obscure” only to those —

  • with eyes but cannot or refuse to see;
  • with ears but closed to more truth that does not agree with their religious orientation;
  • with minds but refuse to disengage it from previous drummed-in-doctrine,  specifically “progressive revelation”,
  • with sound reading comprehension but fail to read IN CONTEXT,
  • and choose to lift isolated verses to fit into their theology.

Why not simply read the books on the prophets of Israel with a Hebrew mindset and in the context of Israel instead of looking for justification for futuristic religions totally unrelated to these prophecies!

 

Religionists misinterpret the declarations of Israel’s prophets because of their religious agenda.

Fortunately, we have posts from the literary perspective, whereby the commentators understand figurative language and stick to simple reading rules applicable to any piece of writing, including the Hebrew Scriptures.

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Surely that would have more than satisfied the searcher, or so we thought . . . but wrong thought, for on 3/27/14, this was entered again:

 

“what were the views that the origins of israel prophecy remains veiled in obscurity” 

 

 

So, we wrote this to that second Q:

 

A:  Pasting a previous answer to this same query, this was posted 3/20/14 [and the whole answer was repeated].

 

Don’t get us wrong, we love PERSISTENT searchers, they remind us of . . .  US!  We have vowed never to quit searching and studying and learning to our dying day!  Surely there is no point in life at which we can say ‘we know it all’ and ‘there is nothing more to learn’ on any subject, but specially on the WORD OF GOD that is applicable to all cultures and all times and has untold wisdom and teaching enough for generations of serious students and true seekers of the One True God!

 

We certainly can relate to persistent truth-seekers,  so we’ve cultivated the virtue of patience in answering the same question as many times as we need to, in different ways, specially if the previous one was not satisfactory.  However, the third time around, we discovered it was one of our own sourcebooks that provided this searcher the phrase he kept entering.   And so, this was our third round:

 

3/28/14   Q:  discuss the view that the origins of lsraelites prophecy remains veiled in obscurity” – 

 

A.  This is the third time this search phrase has come up, most likely by the same searcher.

We’ve answered it on two different dates;  however, it turns out that the post from which remains veiled in obscurity comes from is one of our sourcebooks titled:  The Prophets of Israel – Christian Perspective   Ay, ‘there’s the rub’ (as Hamlet would say).  What’s the ‘rub’?   ”Christian Perspective.”

 

This is the problem with reading phrases/sentences/verses/texts in isolation, without the context or outside of the context.  Certainly the fault was not with this most welcome truth-hungry-persistent-searcher but with us!

 

Image from amazon.com

Image from amazon.com

In the context where the phrase is embedded, it is understandable that Curt Kuhl the author of the recommended book explains that at his time of writing his book, his sources were limited– [highlighted and reformatted for emphasis]:

 

The lack of precise data for the dating of individual prophets, and still more for the dating of the many isolated utterances, has rendered our task all the more difficult. On the other hand the defective nature of what has come down to us has become all the more perceptible.

 

For long periods of time, sources are lacking. There are thus entire ages of which we have no knowledge.

 

The origin of Israelite prophecy remains veiled in obscurity.

 

All the information we possess on many a prophet (especially in the earlier monarchy) consists either in brief utterances or in narratives of a legendary nature which are insufficient to give us a true picture of the prophet and his work.

 

But let us not leave it at that; here’s part of his concluding statement [highlight, bracketed comment and reformatting ours]:

 

Yet the greatness of the prophets of Israel and their significance for religion and spiritual life does not lie in these prophecies but in the lofty and exceptional knowledge of God that the best of them possessed.  Their call and their other mysterious spiritual experiences bring them to the knowledge of God  as a living powerful Person, the One whose almighty will  rules in righteousness and love over the lives and destinies of nations and men.  His holiness and majesty  bring home to man  what a vast distance separates him from God.

 

It is true that the prophets were unable to save their people from downfall and could not prevent its religion from degenerating into cultic religiosity and legalism.   [S6K: “Legalism” is a Christian misperception resulting from their NT writers].

 

Yet they preserved the faith of their people during and after the Exile.  Form of worship, moral action and social sensibility–the particular expression of these is not fundamental.

 

What is authoritative and decisive is a new vision and knowledge of God leading the nation and men one by one into a new spiritual attitude to Him which must then be expressed in their life and their faith.

 

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This is Sinai 6000’s position on Prophecy:

 

It is our understanding and reading of the Prophetic books — Neviim —that —

  • there was no “new” vision and knowledge of God by the time of the Prophets—
  • rather, there was a reiteration of all that the God on Sinai had already revealed to the first generation of Israelites and gentiles mixed among them,
  • and reiterated to the 2nd generation that entered the Land.

What might have been “new” are the judgments that were to fall on Israel and Judah if they refused to obey . . . and worse, if they did not repent:

  • judgments of being overtaken by gentile powers
  • and being exiled to lands that practiced idolatry.
  • In effect, ‘give them what they want’, the gods of the nations, but at what cost!

And it is not as though these warnings were not already embedded in the five books of Moses, reiterated just before the 2nd generation born in the wilderness were about to enter and conquer the Land with Joshua and Caleb, all repeated in Deuteronomy with new applications relating to living in the Land.

 

YHWH had revealed Himself and His Way of Life to Israel and repeatedly emphasized the importance of their keeping the Covenant and obeying His Torah.

 

 

For what? to keep this way of life and the Name of their God exclusively to themselves?  No, on the contrary . . .

  • to start the Torah movement . . .
  • a way of living,
  • YHWH’s guidelines for Israel and the nations.

But in His wisdom and knowing clueless humanity that was prone to worshipping man-made gods, He had to start with —

  • an identifiable people
  • who will be different,
  • be ‘other’,
  • be His ‘servant’,
  • His ‘son’,
  • be His model community
  • where individuals are ‘other’-centered instead of ‘self’-centered.

And most of all, direct all nations to Himself, the One True God, the Self-revealing God on Sinai.  That is the objective and purpose of having a ‘chosen’ among vast humanity.

Deuteronomy 28:9-10

YHWH will establish you to be a people holy to him,

as he swore to you,

when you keep the commandments of YHWH your God and walk in his ways.

10  And when all the peoples of the earth see

that the name of YHWH is proclaimed over you,

they will hold you in awe.

. . . 12 and by blessing all the doings of your hand;

you will lend to many nations.

 

 

After their dismal track record of repeated disobedience as their own Historical-Scriptures/Kings-Chronicles attest to, Israel’s Prophets were merely sent to redirect them back to YHWH and His Torah.

 

 

Like a firstborn son, Israel was taught from the start but unfortunately learned the hard way through disobedience and resulting judgment, curses for disobedience”.   Eventually, to recover and retain their Covenant legacy after they had lost their Land and Temple though not their God and His Torah, the religious remnant of Israel started over with a strict religion “Judaism.”  Indeed the pendulum had swung the other way, perhaps to an extreme but indeed, ‘better safe than sorry’.

 

 

Deuteronomy 30:17-19

17 Now if your heart should face-about, and you do not hearken and you thrust-yourself-away and prostrate yourselves to other gods, and serve them,

18 I announce to you today

that perish you will perish, 

you will not prolong days on the soil that you are crossing the Jordan to enter, to possess.

19  I call as witness against you today the heavens and the earth:

life and death I place before you blessing and curse

now choose life, in order that you may stay alive, you and your seed,

20 by loving YHWH your God,

by hearkening to his voice and by cleaving to him,

for he is your life and the length of your days,

to be settled on the soil

that YHWH swore to your fathers, to Avraham, to Yitzhak and to Yaakov,

to give them!

 

 

Why do Christians call Israel’s strict observance of YHWH’s Torah as “legalism”?   Because the Torah was “done away with”,  as in they are “under grace and not law”?  Really?  Obedience to Torah is “legalism”?   Is YHWH’s Torah a “burden,”  a “load,” a “yoke” around one’s neck?

 

To the Christian, yes, because their NT scriptures had declared it thus.  The culprit?   ‘Thus saith Paul of Tarsus’ whose teachings in his epistles dominate Christian theology.

 

Where can one find ‘Thus Saith the LORD YHWH?’  Indeed, to the Law and the Testimony!’ 

. . . if they speak not according to this word, it is because there is no light in them.

Isaiah 8:

20  Should not a people inquire of their own God? . .

21  I swear by the Torah and the teaching. . .

 

Why not go back to basics, the claimed “foundation” of NT, the original Sinai revelation, the TORAH.  As long as Israel did not add to the original Torah, they are simply obeying the God Who chose them as His servant/son/light to the nations.

 

What part of “HEAR”

don’t we still understand,

oh Jew, oh Gentile?

 

 

NSB@S6K

logo-e1422801044622

 

 

Q&A: “Israel prophecy” – “veiled in obscurity”?

[This article has been clicked so often since it was first posted in 2015, so this is not only a repost but an update from its  original.—Admin1]

 

————————-

 

Image from www.stlucasucc.org

Image from www.stlucasucc.org

If you’ve clicked our search-aid post titled YO, searchers, can we help you?   you will read the day-to-day entries of searchers which we post, including the articles that are intended to address their query.   We get a lot of good search terms and a few weird ones we can’t address, perhaps accidentally landing on our website.   Occasionally, a searcher keeps repeating his entry: either he keeps landing on this website and not finding the answer, or he did find the answer right here —- we just didn’t know we’ve already provided it and he’s simply coming back for more info. Such a one started like this:

 

 

3/20/14  Q:origins of prophecy in israel veiled in obscurity discuss”  

 

We answered this post showing a bit of annoyance because of the words “veiled in obscurity”:

 

 

A:  Think about this:  if you were God, YHWH the Revelator on Sinai, the Creator who gave instructions to the first couple, spoke to Cain, Noah, Abraham and others—-would you not make your instructions CLEAR as clear as can be?

 

What is the point of giving “prophecies” to be fulfilled in the future if the recipient or hearer at the time it was given has to guess what it means?  Why would the Self-revealing God who speaks through his human mouthpieces, the prophets of Israel, “veil in obscurity” the important declarations He would want His people to understand? no, No, NO!

 

Surely in communication, YHWH is perfect and wishes the recipients of His messages to understand, specially if it has to do with JUDGMENT!  The purpose of sending prophet after prophet to HIS PEOPLE, was to remind them to return to Him, to His Torah, to live it individually, in community, and as a ‘chosen’ people whose lifestyle the nations (who were not privy to the Torah as yet) would envy.

 

He says so in Davarim or Deuteronomy, for instance 28:9-10.  

YHVH will establish you

to be a people holy to him,

as he swore to you,

when you keep the commandments

of YHVH your God

and walk in his ways. 

Now when all the peoples of the earth

see that the name of YHVH

is proclaimed over you,

they will hold you in awe.

 

The prophecy/revelation is “obscure” only to those —

  • with eyes but cannot or refuse to see;
  • with ears but closed to more truth that does not agree with their religious orientation;
  • with minds but refuse to disengage it from previous drummed-in-doctrine,  specifically “progressive revelation”,
  • with sound reading comprehension but fail to read IN CONTEXT,
  • and choose to lift isolated verses to fit into their theology.

Why not simply read the books on the prophets of Israel with a Hebrew mindset and in the context of Israel instead of looking for justification for futuristic religions totally unrelated to these prophecies!

 

Religionists misinterpret the declarations of Israel’s prophets because of their religious agenda.

Fortunately, we have posts from the literary perspective, whereby the commentators understand figurative language and stick to simple reading rules applicable to any piece of writing, including the Hebrew Scriptures.

————————————————

 

 

Surely that would have more than satisfied the searcher, or so we thought . . . but wrong thought, for on 3/27/14, this was entered again:

 

“what were the views that the origins of israel prophecy remains veiled in obscurity” 

 

 

So, we wrote this to that second Q:

 

A:  Pasting a previous answer to this same query, this was posted 3/20/14 [and the whole answer was repeated].

 

Don’t get us wrong, we love PERSISTENT searchers, they remind us of . . .  US!  We have vowed never to quit searching and studying and learning to our dying day!  Surely there is no point in life at which we can say ‘we know it all’ and ‘there is nothing more to learn’ on any subject, but specially on the WORD OF GOD that is applicable to all cultures and all times and has untold wisdom and teaching enough for generations of serious students and true seekers of the One True God!

 

We certainly can relate to persistent truth-seekers,  so we’ve cultivated the virtue of patience in answering the same question as many times as we need to, in different ways, specially if the previous one was not satisfactory.  However, the third time around, we discovered it was one of our own sourcebooks that provided this searcher the phrase he kept entering.   And so, this was our third round:

 

3/28/14   Q:  discuss the view that the origins of lsraelites prophecy remains veiled in obscurity” – 

 

A.  This is the third time this search phrase has come up, most likely by the same searcher.

We’ve answered it on two different dates;  however, it turns out that the post from which remains veiled in obscurity comes from is one of our sourcebooks titled:  The Prophets of Israel – Christian Perspective   Ay, ‘there’s the rub’ (as Hamlet would say).  What’s the ‘rub’?   ”Christian Perspective.”

 

This is the problem with reading phrases/sentences/verses/texts in isolation, without the context or outside of the context.  Certainly the fault was not with this most welcome truth-hungry-persistent-searcher but with us!

 

Image from amazon.com

Image from amazon.com

In the context where the phrase is embedded, it is understandable that Curt Kuhl the author of the recommended book explains that at his time of writing his book, his sources were limited– [highlighted and reformatted for emphasis]:

 

The lack of precise data for the dating of individual prophets, and still more for the dating of the many isolated utterances, has rendered our task all the more difficult. On the other hand the defective nature of what has come down to us has become all the more perceptible.

 

For long periods of time, sources are lacking. There are thus entire ages of which we have no knowledge.

 

The origin of Israelite prophecy remains veiled in obscurity.

 

All the information we possess on many a prophet (especially in the earlier monarchy) consists either in brief utterances or in narratives of a legendary nature which are insufficient to give us a true picture of the prophet and his work.

 

But let us not leave it at that; here’s part of his concluding statement [highlight, bracketed comment and reformatting ours]:

 

Yet the greatness of the prophets of Israel and their significance for religion and spiritual life does not lie in these prophecies but in the lofty and exceptional knowledge of God that the best of them possessed.  Their call and their other mysterious spiritual experiences bring them to the knowledge of God  as a living powerful Person, the One whose almighty will  rules in righteousness and love over the lives and destinies of nations and men.  His holiness and majesty  bring home to man  what a vast distance separates him from God.

 

It is true that the prophets were unable to save their people from downfall and could not prevent its religion from degenerating into cultic religiosity and legalism.   [S6K: “Legalism” is a Christian misperception resulting from their NT writers].

 

Yet they preserved the faith of their people during and after the Exile.  Form of worship, moral action and social sensibility–the particular expression of these is not fundamental.

 

What is authoritative and decisive is a new vision and knowledge of God leading the nation and men one by one into a new spiritual attitude to Him which must then be expressed in their life and their faith.

 

———————

This is Sinai 6000’s position on Prophecy:

 

It is our understanding and reading of the Prophetic books — Neviim —that —

  • there was no “new” vision and knowledge of God by the time of the Prophets—
  • rather, there was a reiteration of all that the God on Sinai had already revealed to the first generation of Israelites and gentiles mixed among them,
  • and reiterated to the 2nd generation that entered the Land.

What might have been “new” are the judgments that were to fall on Israel and Judah if they refused to obey . . . and worse, if they did not repent:

  • judgments of being overtaken by gentile powers
  • and being exiled to lands that practiced idolatry.
  • In effect, ‘give them what they want’, the gods of the nations, but at what cost!

And it is not as though these warnings were not already embedded in the five books of Moses, reiterated just before the 2nd generation born in the wilderness were about to enter and conquer the Land with Joshua and Caleb, all repeated in Deuteronomy with new applications relating to living in the Land.

 

YHWH had revealed Himself and His Way of Life to Israel and repeatedly emphasized the importance of their keeping the Covenant and obeying His Torah.

 

 

For what? to keep this way of life and the Name of their God exclusively to themselves?  No, on the contrary . . .

  • to start the Torah movement . . .
  • a way of living,
  • YHWH’s guidelines for Israel and the nations.

But in His wisdom and knowing clueless humanity that was prone to worshipping man-made gods, He had to start with —

  • an identifiable people
  • who will be different,
  • be ‘other’,
  • be His ‘servant’,
  • His ‘son’,
  • be His model community
  • where individuals are ‘other’-centered instead of ‘self’-centered.

And most of all, direct all nations to Himself, the One True God, the Self-revealing God on Sinai.  That is the objective and purpose of having a ‘chosen’ among vast humanity.

Deuteronomy 28:9-10

YHWH will establish you to be a people holy to him,

as he swore to you,

when you keep the commandments of YHWH your God and walk in his ways.

10  And when all the peoples of the earth see

that the name of YHWH is proclaimed over you,

they will hold you in awe.

. . . 12 and by blessing all the doings of your hand;

you will lend to many nations.

 

 

After their dismal track record of repeated disobedience as their own Historical-Scriptures/Kings-Chronicles attest to, Israel’s Prophets were merely sent to redirect them back to YHWH and His Torah.

 

 

Like a firstborn son, Israel was taught from the start but unfortunately learned the hard way through disobedience and resulting judgment, curses for disobedience”.   Eventually, to recover and retain their Covenant legacy after they had lost their Land and Temple though not their God and His Torah, the religious remnant of Israel started over with a strict religion “Judaism.”  Indeed the pendulum had swung the other way, perhaps to an extreme but indeed, ‘better safe than sorry’.

 

 

Deuteronomy 30:17-19

17 Now if your heart should face-about, and you do not hearken and you thrust-yourself-away and prostrate yourselves to other gods, and serve them,

18 I announce to you today

that perish you will perish, 

you will not prolong days on the soil that you are crossing the Jordan to enter, to possess.

19  I call as witness against you today the heavens and the earth:

life and death I place before you blessing and curse

now choose life, in order that you may stay alive, you and your seed,

20 by loving YHWH your God,

by hearkening to his voice and by cleaving to him,

for he is your life and the length of your days,

to be settled on the soil

that YHWH swore to your fathers, to Avraham, to Yitzhak and to Yaakov,

to give them!

 

 

Why do Christians call Israel’s strict observance of YHWH’s Torah as “legalism”?   Because the Torah was “done away with”,  as in they are “under grace and not law”?  Really?  Obedience to Torah is “legalism”?   Is YHWH’s Torah a “burden,”  a “load,” a “yoke” around one’s neck?

 

To the Christian, yes, because their NT scriptures had declared it thus.  The culprit?   ‘Thus saith Paul of Tarsus’ whose teachings in his epistles dominate Christian theology.

 

Where can one find ‘Thus Saith the LORD YHWH?’  Indeed, to the Law and the Testimony!’ 

. . . if they speak not according to this word, it is because there is no light in them.

Isaiah 8:

20  Should not a people inquire of their own God? . .

21  I swear by the Torah and the teaching. . .

 

Why not go back to basics, the claimed “foundation” of NT, the original Sinai revelation, the TORAH.  As long as Israel did not add to the original Torah, they are simply obeying the God Who chose them as His servant/son/light to the nations.

 

What part of “HEAR”

don’t we still understand,

oh Jew, oh Gentile?

 

 

NSB@S6K

logo-e1422801044622

 

 

Sinai 6000 – Oops, we forgot we turned 8!

Blame it on old age, although that is a lame excuse; actually  it’s multi-tasking in these times of many distractions and digital gadgets to keep up with, that sometimes we miss attending to what is  essential!

 

Year 2018 passed us by and in September, we forgot to commemorate our 8th anniversary the way we ‘dunnit’ in the past, check out these posts if you haven’t read them:

This is a short list of what is posted under the Heading SINAI 6000 at the bottom of our Sinai6000 > Site Map which record our individual and communal faith journey from RELIGION to REVELATION. 

 

If you care to read the articles in that category, you might find yourself relating to the same quest of the original founders of Sinai 6000, whatever stage in your ‘faith-walk’ you’re in.   

 

Not much has changed in our convictions which have gotten even stronger as we’ve aged and matured, and as we have unlearned and relearned and continue to discover so much more along the way of biblical [TORAH] education.

 

TV talk show hostess Oprah Winfrey thought up the best two words to express what is in the end of the process of discovering:  she calls it the “aha moment”,  not quite as hair-raising as “Eureka,” because that is what it is— a simple quiet moment when you finally understand and see what has been there right before your eyes all along . . . you just weren’t looking because you weren’t seeking.

 

And even if you were seeking, you carried with you a baggage full of previous presuppositions picked up from millennia of hand-me-down religious interpretation of the same reference book, the SAME BIBLE! And that baggage got in the way of opening your mind to different perspectives and other possibilities of reading/interpreting biblical text.

 

Imagine starting out with the formidable task of studying the whole bible: 27 OT books and 39 NT books,

 

  • then (in our case) abandoning the ‘new’ and returning to the ‘old’
  • and then, further cutting out what is not ethnically and personally relevant to us since it IS for IS-rael . . .
  • but realizing there is the overlooked presence of the ‘Gentile’ among Israelites,
  • representing the rest of us who are not of chosen Israel,
  • yet chose to believe and follow Israel’s God.

None of our original intent has changed over the last 8 years.  What has changed is —  The original founders  have dwindled in number . . . not because there were ‘deserters’ as in abandoning the cause,  but they have become “desert-ers” as in spirit-wanderers in Sinai’s spiritual desert; meaning, — as it is in this world where everything and everyone ages, the physical part of us eventually dies.  So in our small core community of seven who began the journey together, we’ve lost three to disease and aging’s inevitable  and inescapable end.

 

That’s Life huh?   We live our time on earth and then we leave our time on earth.

 

Do we share in YHWH’s  timeless existence?   Understandably the Torah does not dwell on the afterlife:

Q: What is the Sinaite view on what happens to us after we die?

 

A nursery tune I learned as a toddler teaches how to count with 10 fingers.   Starting with “Ten little Indians” — then  something happens to each Indian one after another and the last line  goes  “and then there were 9” until it dwindles down to  “and then there was none!”

 

Hey,  our little Sina 6000 core community is getting there!  We started this movement of sorts so late in life after moving from one religion to another that by the time we returned to the Sinai revelation of YHWH,  we were past half a century old!  But by God’s grace, we’ve managed to keep our wits together, enough to start yet another journey to seek the One True God and His Truth!  In the process, our original bible kept shrinking,

 

  • from 66 books composing OT/NT,
  • to 39 books composing OT only,
  • and now to the five books attributed to Moses, the TORAH.

So what IS our message for S6K Year VIII?

 

Take advantage of this website while it’s still “up there” (as our oldest no-tech member refers to the world wide web).  While we have handed the responsibility of keeping it going “up there” even when all of us are gone, the custodians may not be able to continue it forever.  There IS, unfortunately, a time limit to everything on this earth, perhaps even our planet itself is on limited time, only the Creator knows.

 

And so, such a weird way to commemorate a forgotten anniversary, but never too late, OOPS indeed!

 

The lesson is: “this too shall pass”  so dear visitor, take advantage while the website is still “up there”!

 

Read up, recopy, plagiarize, we have no copyrights, pass on what you learn . . . though it would be Torah-compliant to acknowledge this website as your source;  after all, this has been the work of a lifetime . . . no matter that it was started late in the lifetime of the Sinaite core community.

 

It leads only to one end: Spiritual Sinai, which is spelled:  T-O-R-A-H, where the original instructions for all humanity by the God Who spoke from Sinai are recorded.

 

Take it or leave it,  but READ IT!

 

Then chew and digest, or spit out.

 

Each of us has a choice, we are made in the IMAGE, remember . . . the IMAGE of God that He shared with humanity is FREE WILL.

 

Belated HAPPY 8th ANNIVERSARY to all Sinaites all over the world… you know if you are one of us!

 

 

In behalf of Sinai 6000 Core Community,

Sig-4_16colors

 

 

 

 

 

Sinai 6000 in 2019 – ‘Looking Back, Moving Forward’

 

Image from www.slideshare.net

Image from www.slideshare.net

[This was originally posted on the 4th anniversary of Sinai 6000 and reposted on year 6.  This is not only still relevant but also still reflective of our stand today as the core community of a belief system specifically for gentiles which we have come to identify as Sinai 6000.  The title reflects our forward movement, otherwise it would have said “Looking forward but moving backward” — no way!   For us, there is no turning back except perhaps to examine why it took us so long to realize we’ve been on the wrong path, the detour from the Way to Sinai that led us instead to Golgotha.

 

If you, readers, have been with us from the beginning or have gotten on the same road to Sinai at any point of our 8-year pilgrimage, let us celebrate together the knowledge and wisdom we have acquired since.  It has been a journey of progressive clarification and understanding rather than confusion, as long as we stayed on the Way to YHWH.  

 

Each year is a gift and a blessing from the Revelator on Sinai.  How far a distance is there left to travel?  It depends on how fast we have moved toward our goal.  Will we ever arrive?  Most likely not while on this earth, but beyond is the eternal God Who awaits all awakened souls to His Truth and His Way of Life, those who have endeavored to live according to His Manual for Living, His Torah.  

 

The reward is in the living!  Remember, blessings for obedience?  That is what He promised, and the blessing is in the life lived now.  What lies beyond, we can only trust in a benevolent God Who makes promises which He keeps!  And so, greetings to God-seekers and Truth-seekers all over the world and to our nameless-faceless frequent visitors whose ‘checking in’ we can only read on our site stats and who, we presume, have journeyed on the same path.  

 

May YHWH bless all of us with more knowledge of Him and more wisdom to live whatever time has been allotted to each of us on this earth and in the physical ‘tents’ we have inhabited for the length of time we have lived.  To LIFE indeed!

 

Now here’s revisiting our 4th-anniversary post, still relevant to the Sinaite’s experience 5 years later, year A.D. 2019 in Gregorian, 5780 in the biblical calendar.—Admin1.]

 

 

——————————

 

Image from www.ecards.co.u

Image from www.ecards.co.u

Looking back to Sinai 6000’s 4th anniversary, this is what I had written:

 

Imagine my surprise when I googled ‘birthday cake with four candles’ expecting to find nothing . . . only to discover a glut of images for practically any number of candles that could fit in a cake, take your pick!  Here’s my pick: I’m the red candle, the first one to get ‘lit’ and ‘fired up’ (or so I mistakenly thought) unaware that others were simultaneously being ‘lit’ and ‘fired up’ as well.  And the best part was, we were all on the same cake! Apply this metaphor to the quest for Truth undertaken by the founding members of Sinai 6000.

 

Rosh Hashanah marks the beginning of another year on the Jewish calendar,  their New Year.  Significantly, it also marks the founding of  Sinai 6000 as a core community of 8 ex-Christians. There were about 12 individuals who gave us a hearing at the start of our spiritual pilgrimage,  who after being convinced themselves, also eventually left their Christian roots and fellowships to get to know YHWH, the God of Israel as revealed in the Hebrew Scriptures.  Some of them continue in weekly Torah study, while the others, rationalizing that without like-minded people to affiliate within their cities of residence, the next recourse is to relearn the Torah from Jewish teachers.  Inevitably they resorted to attending Shabbat services at Synagogues where they knew they would learn the Torah. But they are still ‘Sinaites’ at the core.

 

The turnover to a new year makes one pause and ponder:

    • where am I at this time
    • so that I might determine if progress has been made
    • with increasing knowledge about our Lord YHWH,
    • with more understanding of how He works [if differently or the same?] in the lives of Jews and Gentiles, with Israel and the Nations,
    • with more spiritual enlightenment on the extent God is directly involved in the lives of believers and unbelievers alike,
    • with more wisdom gained,
    • with more shifts in my thinking,
    • enough to make a difference
    • in how I now live my life?

Reread the highlighted last two dots . . . for . . .

  • what is the purpose of acquiring information if it does not lead to knowledge of and belief in the One True God?
  • What is the use,  if none of it redounds to understanding the meaning of life and the answer not only to  ‘what on earth am I doing’
  • but more importantly to ‘what I am doing on earth’ for the remaining time the Giver of Life has allotted me in this one and only aging body that houses my essence?

For Sinai 6000,  we always look back to where we used to be on year one,  our awakening to the faith of Abraham and how our pilgrimage culminated naturally and inevitably at the mountain of divine revelation—Sinai.

Image from eileenbrown.wordpress.com

Image from eileenbrown.wordpress.com

Looking back, the awakening did not happen overnight; it was more a process, a series of simultaneous individual self-examination and group spiritual evaluation that led to the formation of a core community that would review and re-examine the roots of the religion of our birth or of choice—Christianity.  Then decide: continue in the same direction because it has been confirmed to be the right one? OR change direction if it has been confirmed to be wrong, realizing even so late in our journey of faith that we had been walking on the wrong path all along?

 

Facing that fork on the road . . . Our truth quest in the form of intense [short of obsessive]  research led us back into the Hebrew Scriptures, particularly the Torah which should have been THE ROOTS to begin with, of every sincere seeker after the One True God,   for right there in the opening verse of the first of five books attributed to Moses—is where we find the claim challenged by skeptics that earthly time began with God who first appears as Creator.

 

If there is ‘progressive revelation as Christianity claims, it is found in Genesis, Exodus, Leviticus, Numbers, and Deuteronomy and no further.

 

The Creator is progressively made known by nobody else but Himself, for who else except He Himself can best do it?

  • After appearing as Creator,
  • within the invention of the seven-day week, He reveals Himself as the true Lord of the Sabbath.
  • Then He interacts with the first man and woman—representative humanity—as a Wise Father, giving instructions (strangely though understandably) limited to ‘food’ for the body and within this context, the test for obedience is given in connection with one symbolic tree in the middle of the garden: “the tree of the knowledge of good and evil.”
  • From Father Figure, He turns Judge,  executing the judgment for representative humanity’s disobedience,  driven out of the garden, unable to partake of the other symbolic “Tree of Life”, a consequence clearly spelled out as “you will surely die.”
  • He speaks to troubled Cain as a Wise Counselor, with the warning:  “If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.”
  • He then reveals Himself to righteous Noah as a Merciful Savior as well as a Destroyer of evil humanity through the manipulation of natural forces that led to a worldwide flood.
  • Then He makes Himself known progressively to three generations of a chosen set-apart line,
    • no longer the mysterious unknowable universal God
    • but this time identifiable and definable from other non-gods of ignorant idolaters,
    • specifically thenceforth as “the God of Abraham, Isaac, and Jacob”;
  • and,  when the time was ripe, as Revelator on Sinai.
  • He then self-describes to Moses:  – Exodus 34:6
    • Yahweh passed by before him, and proclaimed, “YHWH! YHWH, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth . . .”
  • Eventually, He becomes the God of the divinely-formed nation of Israel,
    • their Redeemer and Deliverer,
    • their new Lord and Master,
    • their King who teaches them how to live as His subjects,
    • as a people with a distinct divinely-designed destiny,
    • chosen to model His prescribed lifestyle for all humanity.

All these are recorded in His Torah.  For what purpose?

 

Observe them faithfully,

for that will be proof of your wisdom

and discernment to other peoples,

who on hearing of all these laws will say,

‘Surely, that great nation is a wise and discerning people.’

For what great nation is there

that has a god so close at hand

as is YHWH our God whenever we call upon Him? Or what great nation has laws and rules

as perfect as all this Teaching t

hat I set before you this day? 

—-Deuteronomy 4:2, 5-7

 
Image from buelahman.wordpress.com

Image from buelahman.wordpress.com

Reading the Hebrew Scriptures with fresh eyes and through Jewish publications/translations led to a totally different perspective.   Little did we realize that translations greatly influence interpretation and thereby understanding and ultimately belief/faith/life. We discovered that if you keep reading the “Old Testament” of the Christian Bible, you will keep seeing Jesus all over it, since the mere capitalization of keywords such as “Son” for the original “son” and “Servant” for the original “servant” already influences your thinking and further reinforces the Christian perspective of “progressive revelation” and with it, the intended connection:  “OT prophecy” points to”NT fulfillment”.  There are many more differences between OT and TNK (Hebrew Scriptures) than mere translation alone!   Not the least of which are differences that are designed to change the meaning of the original Hebrew Scriptures so that eventually it does appear to supply all the ‘prooftexts’ needed to present a different reconfiguration of the One and Only True God of the Hebrew Scriptures who eventually metamorphosed into the New Testament Trinitarian version of Father-Son-Holy Spirit mystery that nobody truly understands.

 

Our quest/research also led us to reread and review the history of Christianity,

  • the roots of the faith we had mindlessly but wholeheartedly embraced,
  • the religion we were born into and inherited from our parents,
  • the religion that is predominant in our country’s culture.

 

We researched not one, not two, but as many books as are available in this no-holds-barred age of information, whether in hard copy or ebook form or available with the click of a computer key.  We researched many historical sources and documentation of how councils of men in the 4th century made major decisions on the nature of God and the nature of the figure they decided was God Himself, Jesus of Nazareth.

Image from www.pinterest.com

Image from www.pinterest.com

What???!!! Men decided God’s nature? Mere men elevated another man to divine status? Don’t take our word for it, do your homework! But first, open your mind and check out truths you swallowed without question, including everything being presented in this anniversary post.

 

You get the picture, this was not a casual reality-check but a doggedly determined investigation of everything there is available.   After all, we live in an age when this is now possible.

 

Learn to Discern

As we studied,  we tasted but did not swallow everything we read;  however, there was enough reliable consistent verifiable information to indeed finally digest after being convinced without a doubt, after processing so much information with eyes-wide-open, with minds eventually trained with discernment and wisdom.  We reasoned that if we bother to check out sources of food we eat or products we buy to determine if these adversely affect our health, all the more should we look into matters of faith, of religious beliefs, since these affect our destiny both in this life and beyond.

 

And so we read and read and read. . . a lot!  In fact more than enough,  and processed what we learned,  then decided as late as it was in our lives to change direction.  Evidence was too convincing to ignore.  As one Christian apologist titled his book, “Evidence demands a verdict,”  we the ‘jury’ reached a verdict:   change now, it is never too late!

 

In fact, change is crucial at any point in life, once more Truth has been uncovered. We would never be happy remaining in the same pathway we had already determined without a doubt, to be the wrong one.

 

A change in direction is what ‘repentance’ truly means, not simply admission and confession that one was wrong or in the wrong and yet remain unchanged.  Surprisingly, the change was not difficult to do individually, particularly when there were others to have long discussions with, for balance, for confirmation, for reinforcement of a radical shift about to be undertaken by 8 of us first, and another 6 among my Bible students, and another 6 affiliates of BAN and VAN who were instrumental in influencing them to consider Messianic Judaism and were about to admit to them they were wrong all these years!

 

The long and lonely barely trodden road . . . .

Not a surprise, many of our colleagues did not join us in backtracking to the ancient pathway that for so long, only observant Israel had trod.   Still, we felt we had an obligation to inform [though not necessarily influence] those we had converted who joined our bible studies and Christian fellowships;  peers with whom we grew and matured together in churches and fellowships where we actively took part in specific ministries. Would you believe some of us were ‘church planters’ while others pursued degrees in theology in Christian seminaries?  We were staunch defenders of the Christian faith, steeped into apologetics; we were Bible study organizers as well as teachers of New Testament theology.

 

Those who knew us would never have expected any one of us to turn ‘renegade’ for, after all, some of us were virtual ‘indoctrinators’ of new converts, devout and zealous for the propagation of the good news about salvation in Jesus Christ. Yes, we drew in many souls into the Christian fold; therefore it was our obligation to confess we had left that fold and why.  Some gave us a hearing but were hardly convinced; others simply shunned us like we were deluded and consequently irrelevant. Others were seriously concerned about our losing our salvation because we were now destined for hellfire for turning away from Christianity’s Savior and declaring the name of another God.

 

We stood our ground;  we did not ‘evangelize’, we simply stated our position to alert that we were no longer on the same page with them.  We not only turned the page, but we also moved to the next chapter; in effect, we completely dumped the ‘new’ and reinvestigated the ‘old’.

 

You see, the problem is —-as it happens in Christian conversions, the indoctrinating process is in reverse of any logical educational system. Simply put, as the song “Do Re Mi” [in The Sound of Music] prefaces,

 

“Let’s start at the very beginning,

a very good place to start,

when you read you begin with ABC,

when you sing you begin with . . .  .” 

 

Well in Christian indoctrination, one begins with—

  • first: believe in the Christian Trinitarian version of God, accept the second Person Jesus Christ the Son as Lord and Savior,
  • and next: study the New Testament, specifically the Gospel of John.  Why? Because after accepting Jesus Christ as Lord, the Holy Spirit enters you and with His [Its?] illumination, you can start understanding the Christian Bible.

In what reading system does anyone start with a sequel rather than the ‘prequel’? And so, many get stuck in the NT and never move forward, or should we say  ‘backward’ to OT . . . or farther back to the Hebrew Scriptures or the TNK.  After all, we were guilty of passing on the general teaching that  the ‘roots’ of the Christian faith,  the introduction to the ‘newer’ scriptures is passé as in obsolete, as in ‘old’, as in ‘superseded’, so why waste time studying what is only for Jews; hey, there’s enough to study in the ‘new testament’ which Christians should focus on.

 

But all that is history now.  So finally, where are we today? Just as our year by year musings, discussions and discoveries have been recorded step by step and shared in this website, here again, we are sharing the views of our core community.

 

The question we’re simply focusing every year is:

“How has my discovery of YHWH as God

and the study of His Torah

affected my thinking

and consequently changed my behavior

and my life…if at all?

 

In effect,

  • have we simply accumulated information
  • or have changes in thinking translated to behavior changes?
  • How have we lived since?
  • What is a Sinaite like today?

 

The list below represents collective answers for every Sinaite who has expressed almost the same sentiments, [amazing!] like we were of the same mind,  lit candles on the same cake, remember?

 

  1. For one, we have finally succeeded in shedding our ‘Jew-wannabe’ initial tendency, though unfortunately not our Jew-wannabe image in the eyes of others.

 

At first, we resorted to clinging to ‘everything Jewish’ because they held the ‘arrow’ pointing to the God of Israel and His Torah.  After all, what did we know at the time of transition?  We did not hold the keys to understanding the Torah.

 

So we turned to the teaching of the Jewish sages which are full of wisdom and so different from everything we have ever read and studied.  While we continue to learn from them, we have also become discerning of what is “scripturally TNK” and what is “culturally Jewish,” what is of YHWH and what is of rabbinical interpretation.

 

In time, we realized we did not have to shed our Gentile-ness nor did we need to gravitate toward Judaism.

 

2.  Gradually, we simply developed our own way of celebrating the Sabbath, incorporating what is meaningful to us from Jewish tradition and creating uniquely our own preferred way of praying and celebrating.

 

3.  We also learned what in the Torah was for Israel and was in Israel’s experience and what we could embrace as universal—the decalogue, three out of seven feasts in Leviticus 23, and the dietary prescriptions of Leviticus 11, among others.  These are expounded in articles under the heading SINAI 6000 (please check the SiteMap or Updated Site Contents)

 

4.  The best part of it is this: all of us have become more tolerant of ALL faiths, particularly the religion we left behind.

 

We totally understand Christian thinking, we thought the same way for decades!

 

If we made it out of there, we know that others who continue to seek will find Him–YHWH— and apply His prescribed Way of living in community.  Hopefully, they will find their niche in the existing faith communities that worship YHWH.

 

It does not necessarily have to be with Sinai 6000 .

  • we are not a church nor a religion;
  • we are a resource center, like many lamplighters in the darkness for sojourners who are seeking the path leading to the One True God.
  • We are a distinct way of thinking which translates to a distinct way of living;
  • anyone can agree with our perspective and consider himself one with us, even call himself a Sinaite if indeed he understands and agrees with everything we stand for.
  • We are a way of life a wee bit different from Jews but still Torah-based.
  • The difference lies in that we’re Gentiles and not Jews from whom much more is expected.
  • We’re not chosen like the Jews, we’re Gentiles who did our own choosing of the same pathway laid out for Israel by their God, YHWH.
  • We are Gentiles who chose the God of Israel, YHWH, as the God we believe is the One True and Only God;
  • He didn’t exactly choose us, but we chose Him, isn’t that so much better?

5.  We insist that THE pathway leads to Sinai, a neutral territory and not to Jerusalem which indeed is associated with Israel, and definitely not to Rome, the birthplace of Christianity.

 

6.  Even better, not only have we become more tolerant but we have become less judgmental as well.

 

Are they not one and the same?  One could be outwardly tolerant but still inwardly judgmental.

 

  Sinaites do not think we have a monopoly of the Truth and that everyone else is wrong; that we are “saved” and everyone else is “damned” and headed for hellfire.  In fact, we no longer think in terms of “saved” and “unsaved” as per our Christian orientation.

 

7.   We think in simple terms:  “Who is the God I worship?” and “how do I express my love for Him?”

 

8.  We don’t think “religion” but rather “relationship” and that makes a big difference in how we conduct ourselves, particularly in relation to people of other faiths.

 

9.  Like the Jews, we believe in ‘live and let live.’  Respect the faith choice of each person but pray that he keeps seeking and finds more light, for our God is far bigger than any of us even collectively, can ever conceive.

 

10.   “In my simple thinking” as one of our most senior affiliates  prefaces her opinion, the Sinaite’s faith walk has become so simple, even a child can easily relate to it:

 

—-love and worship YHWH as Creator and Revelator;

 

—-then live His Torah as best as we can,  even and specially in a Torah-less cultural context and Torah-unobservant society.

 

Torah is do-able; it is all simply a matter of choice and the will to ‘do’ or ‘don’t do.’

 

11.    After determining where evil comes from according to the Hebrew Scriptures, we eliminated finger-pointing which often lays the blame for sin on non-existent evil figures such as the Devil and his demonic cohorts.

 

Knowing that every human being is endowed with free will, then every choice to do right or wrong has its automatic consequences.

 

Evil is the consequence of individual decisions not to live God’s Way and instead live ‘my way’.  When SELF predominates and rules behavior, it manifests in as many ways as there are self-centered individuals whose selfish motives add up to total disregard for anyone else on this planet. It is evident in traffic, crimes, domestic violence, corruption in government, etc., where the strong overpower the weak, where those in privileged positions take advantage of the underprivileged, and so on.

 

Ignorance is no longer an excuse not to know what the Lord YHWH has taught in His Torah.  The will to know should lead anyone to find information on anything, the choice to do is up to him. Choosing to remain ignorant is a choice, and unfortunately, there are consequences on society in general when people think of self only with total disregard for others.

 

But we also believe that there is an inherent, inborn knowledge of what is good and right and just in every person born; we see this in the lives of the non-religious, in agnostics and atheists who actually live the Torah life.  After all, YHWH did say He will write His law in the hearts of humanity.

 

12.   We have become NOW-centered, as in ‘this is the only life I have for the time I am allotted on this earth’ — I will live to make a difference in the NOW.

 

In fact, the NOW is fleeting every second so do as much good as we can for others as well as for ourselves, always at the moment, as opportunity arises.

 

We don’t think in terms of earning points for the world beyond– ‘heaven’ the destination of Christ-believers.

 

We are not other-world oriented; this world is all we know, for now, this world is where we make a difference for our God YHWH, and our fellowmen.

 

As my non-religious father said, “my religion is to be good and to do good.” Good as in ‘right’, according to God’s standard of right and wrong.  Sounds simple enough.

 

 A surprise bonus in health

Last but not least, we have learned healthy living from the Genesis diet (plant-based) as well as the Leviticus diet (clean animals).  The longer we can live in good health, the more we can enjoy our lives, be of good use to our fellow-beings and be used of God.  Stress has been identified as a huge factor in causing all kinds of diseases, particularly cancer.  Eating healthy stuff gets sidetracked in the digestive system when stress hinders proper digestion when cells and pores are closed and can’t do their proper work.  What causes stress?  Faulty relationships, causing ‘the other’ hurt and harm. Nine days prior to Yom Kippur, the Day of Atonement is a reminder to set all our relationships right.  Never mind if the ‘other’ does not respond or is negative, ‘just do it!’, clear your record and set it right from your side.

 

Finally,  may the Giver of Life, the Source of our breath of life, give us Sinaites more time and opportunity to serve Him, from Sabbath to Sabbath and all the days between until we reach our Final Sabbath of eternal rest.

 

Oh YHWH, God of Sinaites, we thank You

—for snatching us out of our bondage to a man-made religion that did not issue from You,

—that taught us to worship a different God that was not You,

—that negated  Your Torah as ‘done away with’,

—that replaced Your chosen people with a ‘New Israel’,

—that replaced Your ‘son’ with a ‘Son’ elevated to divine status, equal to You, and more worshipped than You.  

Thank You, Lord YHWH,

for delivering us from idolatry

and leading us back to the ancient path

which we are now treading with observant Israel.

May our individual ‘book of life’

and the ‘saga of Sinai 6000’s journey’

continue to draw spiritually awakened Gentiles

who are seeking an alternative between Christianity and Judaism,

that they may be led to You

and Your Revelation on Sinai,

a Way of living for all people, Jew and Gentile.

May it be so!

 

On behalf of the original Sinai 6000 Core Community,

those who celebrate the Sabbath in earth time . . .

and those who graduated to their final Sabbath Rest.

 

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Sig-4_16colors

 

 

Must Read – 6 – Robert Shoen/The Torah and the Law; Jewish symbols

Image from amazon.com

Image from amazon.com

[This article, first posted in 2014, is the most frequently clicked out of our over 1000+ list.  It is the last in the series from the book authored by Robert Schoen.  

Earlier posts include: 

For the rest of the book chapters, you will have to get a copy for your library; that is why we do feature these MUST READ/MUST HAVE favorites in our library, to promote books you might otherwise not know about but could learn a lot from and would learn a lot more if you owned a copy.  It’s downloadable as an ebook or kindle book from amazon.com, worth the price!Admin1.]

 

 

——————————–

 

Image from www.hebroots.com

Image from www.hebroots.com

THE TORAH AND THE LAW

 

If you have ever been to a synagogue service or seen parts of a service on television or in a movie, you know that Jews read from a scroll.  This scroll is the Torah. .  In this day of sophisticated word processing and print technology, a highly trained scribe (sofer in Hebrew) still produces each scroll by hand.  The sofer writes on parchment using a quill and special ink in the same way and to the same exacting standards as has been done for centuries.

 

Specifically, the Torah refers to the Five Books of Moses (the Pentateuch).  Sometimes, however, people may use the word Torah in a general sense to refer to the entire Bible or to all the religious texts of the Jewish people.

 

The phrase “the Jewish Bible” refers to three distinct groups of Jewish writings.

  • First is the Torah (the Pentateuch).  These are the Five Books of Moses (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), recorded on the Torah scroll as described previously.  Portions are read each week during synagogue services.

 

  • The second section is known as the Prophets (in Hebrew Nevi’im) and includes the Books of Joshua, Judges, Samuel I and II, Kings I and II, Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets, which count as one book (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi).

 

  • The third section is variously known as the Writings, the Hagiographa, or Ketuvim, a Hebrew word.  This section includes the books of Psalms, Proverbs, Job, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra and Nehemiah  (these count as one book), and Chronicles I and II.

 

Using the first letters of the Torah and the Hebrew words for the other two books (Nevi’im and Ketuvim), you arrive at the acronym TNK, which is pronounced “Tanakh”and is what Jewish people call the Bible (the Holy Scriptures) in Hebrew.

 

Many of the laws, passages, and directives in the Torah are not fully explained, are confusing, or may seem contradictory.  Over the centuries, law based upon study and analysis of the Torah was passed down by word of mouth.  This oral law, which provided explanations and amplifications of the written law, was finally organized and written down by the earliest rabbinic scholars in the first through third centuries CE and is known as the Mishnah (Hebrew for “recapitulation”).

 

The Mishnah deals with temple rituals, holiday observances, agricultural issues, and family life, but it also contains many proverbs and philosophical observations.

 

As scholars studied the Mishnah, they wrote down their commentaries and discussions about it.

 

These commentaries, called the Gemara (Aramaic for “study”), are interspersed into each paragraph or section of the Mishnah and give insight into historical, spiritual, ethical, and legal issues.

 

The combination of the Mishnah and the Gemara is called the Talmud.  In case you’re not already confused, there are two versions of the Talmud:

  • the Jerusalem (or Palestinian) Talmud and
  • the Babylonian Talmud.

These days, when we refer to the Talmud, we refer to the Babylonian Talmud, which was completed about 500 CE.  Talmudic study, while quite difficult, opens a world of spiritual wisdom, humor and anecdote, and rabbinical arguments and puzzles.

 

As a matter of fact, the Talmud is a storehouse of advice, recommending that we always begin a lecture with a funny story, that we should never have more than twenty-five students in a classroom, and that we should always give a person the benefit of the doubt.  It also gives practical advice for otherwise arguable situations.

 

 For example, when is Shabbat over?  The answer is at the end of the day, when it is dark.  How dark must it be for the day to be ended?  The Talmud tells us that a person must be able to see three stars in the sky.  But what if it is a rainy or overcast night?  Consult the Talmud for the solution.

 

Throughout the ages, many illustrious and renowned Jewish scholars have contributed to the oral tradition, the Mishnah and the Talmud, and the Midrash, a collection of rabbinical questions and commentaries on the Bible (for example, “Why did God appear to Moses as a burning bush and not a tree?”).

 

Midrash is a Hebrew word meaning “investigation,” and passages in the Midrash often take the form of a story about whatever issue is being discussed or explained.

 

It is not unusual to refer to this group of rabbinical scholars as a source of information or authority when describing a particular law or practice in Judaism.

  • Some people believe that the first rabbis were the Pharisees, a Jewish group that lived in the Holy Land at the time of Jesus.  Their interpretation of the Torah was liberal for that day, and they introduced new ideas and concepts that were contrary to much of what was believed at the time.
  • For the next thousand years, these scholars, teachers, and philosophers—collectively referred to as “the Rabbis” or “the Sages” —worked on the religious books and documents that form the core of Jewish religious writings.

 

The entire body of Jewish law is known as Halachah, and it is this law that guides observant Jews through life, indicating what should be done at any given time or in a given situation as well as what should  not be done and what is not acceptable.

 

In other words, Halachah indicates patterns for behavior and for life in general.  the root of the word Halachah  means “to go” or “to walk,” and Halachah can be thought of as a person’s “path through life.”

Halachah, therefore, is a set of codes based on the Talmud that regulates family relationships, legal matters, education, diet, and personal and religious observances.

 

During the many years when Jews were self-governed in their own communities, these codes provided a legal system, which was a guide to what was acceptable and what was punishable as a crime.  After Jews were no longer subject to the discipline of their own community, the law of the land in which they lived took precedence, but the Halachah lived on as a guide to personal behavior.

 

Modern Jews continue to seek spiritual guidance as well as practical advice from their rabbis and scholars, just as people of other religious groups seek help and advice from their pastors, ministers, and priests.  While the Jewish tradition of law and commentaries on the Torah may not always be followed to the letter, these sources, spanning thousands of years and written and collected by the great minds of the ages, provide a wealth of guidance and wisdom from the past to be used in the present.

 

Issues covered by these writings vary in depth and importance, from marriage to divorce, from kosher kitchen practices to experimental scientific research, and from smoking in or near the synagogue to the introduction of female rabbis and cantors in congregations.  Whatever the question or issue, Jewish tradition, wisdom, and scholarship can often help solve contemporary problems.  While members of the different branches of Judaism follow these sources to different degrees (or not at all), they can be spiritual (as well as secular) guides if we wish them to be.

 

Image from www.chabad.org

Image from www.chabad.org

 

Prayers and Blessings

 

Any Jew can pray on his own.  However, to say certain prayers or to have what is considered a full worship service, there must be at least ten adults present.  This group is called a minyan.  The requirements for being a member of a minyan vary among different congregations.

 

  • Orthodox congregations require that the minyan comprise ten Jewish men over age thirteen.
  • Most Conservative congregations include women in the ten-person minyan.
  • Reform congregations generally do not require a minyan for group prayers.

 

It is considered somewhat of an honor to be the tenth person to join the group, since then the group can get to the business at hand.  I remember occasions when someone had to go hustle up a tenth member, often calling someone on the phone or snatching a person from his office.

 

The number ten appears quite a few times in Judaism:

  • ten commandments,
  • ten plagues,
  • Abraham’s ten tests of faith,
  • the ten righteous in Sodom and Gomorrah, and so forth.

 

The congregation of “ten” comes from the Book of Numbers: ten of Moses’ spies, returning from the Land of Canaan, had distorted the truth, whereupon God proclaims, “How long shall this wicked congregation complain against me?” (Numbers 14:27).

 

In services where we read from the Torah, it is customary that when the Torah “stands” (is held or raised), the congregants stand; when the Torah sits (is placed on the reading lectern or returned to the ark), the congregants sit.  Whenever the ark containing the Torah scrolls is open or when the scrolls are being carried, the congregants stand.  There are some exceptions, but those are the general rules.  Your physical abilities and health take precedence over these rules.

 

Traditional Orthodox Jews pray in the morning, in the afternoon, and again in the evening (although the afternoon and evening prayers are often said in succession).  Depending on how observant they are, other Jews may pray once a day, once a month, once a year, or only when they feel the need to express happiness, grief, or some other emotion.

 

I was always under the impression that a person “faces east” when praying.  In actuality, a person faces toward Jerusalem, specifically toward the site where the temple once stood. Thus, if you are in Turkey, you look at your compass and face south.

 

There are several prayers that are common to most services.  The first (from Deuteronomy 6:4) is the Shema, an affirmation that announces, “Hear O Israel:  The Lord is our God, the Lord is one.”

 

Liberal Jewish congregations now translate prayers so that they are gender-sensitive.  Here is such a version of the same :

 

Hear, O Israel, the Eternal One is our God, the Eternal God alone!  Blessed is God’s glorious majesty for ever and ever!
 

A second prayer basic to the service is the Amidah, generally recited silently while standing.  In this prayer we ask God to give us peace and help us solve many of the personal problems and difficulties we all face.

 

The Aleinu is a prayer that looks to the future as one of hope and peace while reminding us that it is incumbent upon us to give praise to God.

 

The Kaddish prayer, extolling God’s majesty and kingdom, is recited several times during a service.  Although having nothing to do with death, the Kaddish is traditionally recited while remembering the departed.  As I get older, I hear (and recite) this prayer more and more as friends and relatives die.

 

As you might expect, there are blessings for everyday routines, such as waking, eating, traveling, and retiring for the day. Most common is the Grace before Meals, known as the Motzi or HaMatzi  This prayer gives thanks for the “bread of the earth,” bread being symbolic of food in general:

 

We praise You, Eternal God, Sovereign of the universe,

for You cause bread to come forth from the Earth.

 

Another standard blessing is the blessing over wine, the Kiddush, giving thanks for “the fruit of the vine:

 

We praise You, Eternal God, Sovereign of the universe,

Creator of the fruit of the vine.

 

There is also a prayer of Grace after Meals as well as one that is recited before lighting the Shabbat candles.

 

After thousands of years, you can imagine that special prayers have developed to respond to special needs.  Some may be considered bizarre and some unnecessary.  Others may actually seem inappropriate or objectionable in this day and age (“Thank you, God, for not having created me a woman” [see “Women and Judaism”]).

 

Do all Jews recite all of these prayers? Hardly.  As I’ve said before, it all depends on a person’s level of religious observance.  Someone may use prayer time to offer up personal messages to God or to create his or her own individual devotions.  However, the list of available prayers in Judaism is extensive.

 

Special prayers can be created for special needs.  One special prayer thanks God for the creation of the rainbows.  Or, remember the scene in Fiddler on the Roof when the townspeople ask the rabbi if there is a blessing for the czar?  After a moment of reflection, the rabbi replies, “May the Lord bless and keep the czar . . . far away from us!”

 

Anyone who plays a reed instrument—clarinet, saxophone, oboe, or bassoon—knows the constant frustration of dealing with the fickle reeds.  I once asked a rabbi if there could possibly be a blessing made over a saxophone reed or if this was a sacrilegious request. “Nonsense,” he replied, and offered me a prayer using the Hebrew word for reeds, zufim, which is the word used to describe the Reed Sea.  I use the blessing now and am always happy to share it with my fellow musicians.  Reeds still drive me crazy, but the prayer thanks God for creating and giving us the reed, the bread, the fruit of the earth, the rainbow, or whatever.  The quality of the gift is not the primary issue.

 

Symbols—The Mezuzah and the Star of David

 

Image from micdsgashman.wikispaces.com

Image from micdsgashman.wikispaces.com

When you visit the homes of many Jews, you will find a small metal, wooden, glass, or ceramic case several inches in height called a mezuzah (literally, “doorpost”) fastened to the right doorpost of the front door.  Inside the mezuzah is a tiny handwritten parchment scroll (called a klaf) containing two paragraphs from the Torah (Deuteronomy 6:4-9 and 11:13-21) as well as three Hebrew letters that spell one of the names used for God.

 

The Bible instructs us to “write them [God’s Words] on the doorposts of your house and on your gates” (Deuteronomy 6:9).  As far back as two thousand years ago, Jews have chosen to follow this instruction using the mezuzah.

 

It is not uncommon for a person to kiss his or her fingertips and transfer the kiss to the mezuzah by touching it as he or she passes in and out of the home; others touch the mezuzah first and then kiss their fingers.  Many Jews have only one mezuzah in their home, but some have them affixed to the doorway of each bedroom or living area in the house.  Many people wear a small mezuzah on a chain around the neck as jewelry.

 

Like many customs, the fixing of the mezuzah is surrounded by tradition, mysticism, and a pinch of superstition.  Some say the letters on the scroll make up an acronym that gives protection to the home.  I know of a distinguished symphony conductor who delayed the move into his new house until the local rabbi could come to the home, certify that the scroll inside the mezuzah was proper, accurate, and legitimate, and conduct a formal ceremony at which the mezuzah was applied to the doorpost.  Many people take these things very seriously.

 

BadJews6Another symbol often seen in pieces of jewelry is the chai, made up of two Hebrew letters.  The word chai means “life,” just as the phrase (and song title), “L’Chaim!” (often used as a toast) means “to life.”  In addition, the two letters making up the word chai have a numerical equivalent of eighteen, giving this number a special significance to Jews. Multiples of eighteen dollars are often given as gifts or donations.

 

Image from www.fotolibra.com

Image from www.fotolibra.com

The six-pointed star, often called the Star of David, is commonly associated with Jews and Judaism.  In Hebrew, it is known as the Magen David, which means “the shield of David.”  Ironically, this symbol has been associated throughout the centuries not only with Jews, but with Muslims, Christians, and other groups.  However, as it came to be used more and more in the design of synagogues built in Europe over three hundred years ago, it became identified as a Jewish symbol.  It was so closely identified with Judaism that Nazis forced Jews to wear a yellow Star of David during the years of persecution and incarceration.

 

Now, the Star of David not only decorates jewelry, gifts, and other Judaica but also adorns the flag of the State of Israel.  Jews around the world consider the Star of David a proud symbol of Judaism.

MUST READ/MUST OWN: SINAI & ZION – An Entry Into The Jewish Bible

Image from amazon.com

Image from amazon.com

[First posted in 2014.  One of our favorite categories which, it appears, is also a favorite of web visitors is MUST READ.  It introduces us to books and authors we would otherwise miss, might never have heard of, not even know about, much less buy for our personal library and least of all, bother to read.  If hard copies are not available in local bookstores, we don’t discover such treasure finds because bookstores don’t carry everything there is to read.  And so, thank you, amazon.com for opening up on the internet and making available the ebooks we have discovered for sharing with our web-visitors.  Convenient though it is to upload hundreds of books in a digital reader,  our copy  is a hard copy, lucky us, who still enjoy the feel and read of a real,  instead of  an  ebook!–Admin1]

 

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An excellent read: SINAI & ZION: An Entry into the Jewish Bible by Jon D. Levenson.

 

Here are featured sequels from this book:

 

As we do with all books we recommend, we provide the CONTENTS, then REVIEW by critics/customers, and excerpted chapters, and usually the Prologue and the Conclusion. There is much to learn from book reviewers themselves, particularly when they are obviously knowledgeable on the subject themselves.

 

By featuring MUST READ, our intent s to encourage all to get a copy of the book, and if not, at least learn as much from what we feature here.

 

So, first the CONTENTS:

 

PART I: SINAI, THE MOUNTAIN OF THE COVENANT

 

1.  The Sinaitic Experience of the Traditions about it?

2.  YHWH’s Home in No Man’s Land

3.  Sinai and the Covenant Formulary

4.  The Theology of the Historical Prologue

5.  Mitsvot as the End of History

6.  Are Laws the Same as Commandments?

7. Ethics and Ritual in the Light of Covenant Theology

8.  One God or One Lord?

9.  The Kingship of God and the Kingship of Man

10.  The Wedding of God and Israel

11.  The Ever-Renewed Covenant

 

PART 2: ZION, THE MOUNTAIN OF THE TEMPLE

 

1.  The Early History of Zion in Prose Traditions

2.  The House of YHWH and the House of David

3.  The Vitality of Myth in Biblical Israel

4.  Zion as the Cosmic Mountain

5.  The Temple as Sacred Space

6.  Sacred Space and Sacred Time

7.  The Meaning of the Cosmic Mountain in Israel

8.  Yearning for the Temple

9.  The Survival of the Temple in Judaism

 

PART 3:  THE MANIFOLD RELATIONSHIPS BETWEEN SINAI AND ZION

 

1.  Zion as the Heir to Sinai

2.  Sinai and Zion, North and South

3.  Covenant Renewal on the Cosmic Mountain

4.  Moses and David

 

And if that didn’t whet your appetite, here are selected book reviews; some are condensed.

 

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Go tell it on a mountain…, October 1, 2004
This review is from: Sinai and Zion (Paperback)
 
Jon Levenson is a professor of Jewish Studies at Harvard University, and one of the editors of the Harper’s Bible Commentary. Author of several books of commentary and interpretation, Levenson’s ideas are significant in several aspects. The idea of Jewish scholarship doing theological interpretation of the Hebrew scriptures (Old Testament) with minimal reference or reflection through the New Testament is still relative rare in academia; as Levenson states in his introduction, even the more-neutral approach of historical criticism has not attracted this kind of work, nor has a new openness toward Judaism made significant strides in this kind of work.Levenson’s book is used at my seminary in various classes to help students approach the texts of the Hebrew scriptures/Old Testament without as much Christian reinterpretation and `flattening’ as was often involved in more traditional seminary curricula. Levenson uses the two traditional stereotypical topics that Christians tend to use toward the Hebrew texts, namely, the Law (Torah) and Temple, and recasts these – tracing a Sinai tradition (law, or, more particularly for Levenson, Covenant ) and a Zion tradition (Temple), he works through scriptural implications by means of historical and theological methods.Levenson sees two of the primary building-blocks of ancient Israel’s culture and religion being mountain traditions – the mountain of Sinai, and the mountain of Zion (Levenson also sees the crisis of Exile and restoration as important, but puts this beyond the scope of this volume). These two traditions, according to Levenson, give Judaism an enduring quality and unique shape, one that did not however drop out of the sky or form out of the desert without any outside influences. The total synthesis for Israel is unique, Levenson argues, even if there are carry-overs and influences from other cultures and sources (Mesopotamian law codes, Canaanite temple rituals, etc.).
 

After a section for each of the traditions of Sinai and Zion, Levenson puts the two together – he sees Zion being heir to the Sinai tradition, which assumed many Sinaitic traits, but did not leave either tradition intact. There was also a geographic division over the dominance of the two traditions, which is not a simple north/south divide, but also a theological tension, interwoven as theology was back then with politics as well.This is a fascinating book, one that brings forward many ideas new to most readers and students (of all sorts) of the bible, from a perspective not often heard, particularly in Christian circles.

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Jewish approach to Scripture and Theophany, March 28, 2008
By  Ben Kickert (Bowling Green, KY) – See all my reviews
 
This review is from: Sinai and Zion (Paperback)
Ben Kickert. Review of Jon D. Levenson, Sinai & Zion: An Entry into the Jewish Bible, New Voices in Biblical Studies (San Francisco, California: Harper Collins Publishers, 1985).Sinai & Zion is Jon D. Levenson’s contribution to developing a decidedly Jewish understanding of the Hebrew Scriptures by “delineate a theology of the Old Testament alone” (1). Levenson is qualified to do this as he himself comes from a Jewish background and is familiar with rabbinical tradition. His work has demonstrated remarkable resilience as it enters its third decade in print. In his approach, Levenson has opted to focus primarily on the message of Jewish tradition over and above historical criticism. Specifically, he follows the traditions associated with the two great mountains of Jewish history, Sinai and Zion, and the covenants that accompany them: the Mosaic covenant and the Davidic Covenant.Levenson has arranged his work into three major parts. The first segment addresses the theology of Mount Sinai and the torah-centric ideology it produces in its teachings of covenant. The second segment outlines the importance of Mount Zion and the role the temple played in later Israelite faith. Finally, the third section addresses the relationship between these two locations and theologies and how they affect an understanding of Jewish faith as a whole.The theophany at Mount Sinai is arguably the most important event in Jewish history. It is here the law is given, the nature of Israel as a people is established, the presence of God is granted, and the character of its people is outlined. In fleshing out a theology of Sinai in Part I of his book, Levenson focuses extensively on the covenantal ideology that developed out of the tradition. This understanding of covenant is the driving force behind the importance of Sinai.
 

For Levenson, the importance of the Sinaitic covenant is inescapably linked with its similarities to suzerain-vassal treaties of the Ancient Near East. For this conclusion, he relies heavily upon the work of George Mendenhall and others pertaining to Hittite treaties. Levenson argues, “The correlation … cannot be coincidental. Israel has become the vassal of YHWH; YHWH has become the suzerain of Israel” (35). This relationship gives meaning to the entirety of the Mosaic covenant while employing a framework which is essential to Jewish theology. Levenson argues that Sinai sets the stage for how Israel views itself, its relationship with YHWH, its relationship with outsiders, even its relationship with other Gods. In sum, Sinai is to be understood as the mountain of identification and definition.

 

As Judaism develops, we find that the traditions surrounding Mount Zion slowly overshadow Mount Sinai. This transition is less about replacement and more about continuation according to Part II of Levenson’s book. Wherein “Sinai was the mountain of Israel’s infancy” (89), Zion becomes the symbol of Israel’s maturity as a nation. The Sinaitic experience was rooted it the Mosaic Covenant and an understanding of suzerain-vassal treaties, but, Levenson contends, the Davidic covenant, which is central to the Zion experience is a covenant of grant carrying kingship implications. This distinction in covenant types alters the understanding of the interaction between YHWH and humanity; YHWH is bound while Israel receives.

 

According to the author, Zion differs from Sinai as it is clearly portrayed as a “cosmic mountain” (111). This distinction places Zion and the temple as a touching point for the divine and humanity. In essence, “Jerusalem is simply the earthly manifestation of the heavenly Temple” (140) that is connected with creation and perfection as it stands timelessly in the center of the world as a place of divine importance. Levenson utilizes exegesis of eight separate passages to illustrate the multi-faced purpose of Zion in connecting YHWH with Israel. The author summarizes the distinction between Sinai and Zion by noting that Sinai provides the possibility of meaningful history while Zion allowed meaning above history (141-2).

 

In his concluding segment, Levenson describes the relationship between Sinai and Zion as one of complex succession. He argues this succession was not primarily chronological with Zion replacing Sinai in importance, nor was it geographical with the North affirming Sinai while the South affirmed Zion. Rather, the theological underpinnings of these two traditions are complementary as each emphasizes a different aspect of Israel’s relationship with YHWH. When described relationally, Zion “inherited the legacy of Sinai” (206) and in many ways continued the “Sinaitic experience on a new mountain” (206). For Levenson, Sinai establishes the people of God and their relationship with God, while Zion serves as a microcosmic touching point between humanity and divinity.

 

As with any concise treatment of theology, Jewish or otherwise, Levenson’s work offers readers numerous strengths along with a few shortcomings. The most notable strength this work provides is the very approach that the author employs in engaging Jewish scripture. Levenson is able to offer his readers a fresh take on Jewish theology by addressing the task from a strictly Jewish perspective.

 

Moreover, the author is also able to question historical Jewish approaches to the scripture when the traditional conclusions miss the larger picture. The organization of the text was logical and easy to follow as the author utilizes summary and textual division in a helpful manner. From a scholastic standpoint, Levenson successfully and skillfully employs myriad approaches as he combines historical, literary, exegetical, and philosophical understandings of Jewish theology. Finally, Levenson does a masterful job of portraying the role Sinai and Zion play in understanding YHWH and Israel and their interaction in history.

Numerous weaknesses are also apparent in reading Sinai & Zion. The most glaring is Levenson’s inability to cast a picture of Jewish scripture and theology as a whole as his subtitle suggests is his intention. While his work provides an excellent account of Sinai and Zion in Jewish literature and does a fantastic job of illustrating the relationship between the two, he nonetheless fails to connect these two essential concepts to a coherent idea of the Jewish Bible. Perhaps this is more a fault of titling than of content. In this same vein, the author’s conclusion lacks coherence and introduces more frivolous tangents than helpful summations.

 

With these critiques in mind, noting that most address the author’s layout and aim rather than accuracy of content, there are several important ideas the author introduces that interact well with the whole of Old Testament scholarship. First, Levenson’s treatment of the importance of covenant is admirable, especially as he places it in its Ancient Near East context of suzerain-vassal treaties and covenants of grant. This socio-historical interaction provides essential insights even if the reader disagrees with the implications he draws. Second, the author recognizes the overall action of YHWH in history as he connects the perfection of Eden with the place of Zion. This, coupled with his overall approach, provides an understanding of the people of God as they encounter the presence of God and seek the place of God.

 

In conclusion, Levenson’s work in Sinai & Zion provides a fresh perspective on the two essential ideological locations and covenants in Jewish scripture. He weaves together an excellent account of the Jewish understanding of the two Mountains of God and the relationship that exists between them. His multi-faceted approach offers depth and insight despite the fact the book fails to paint a clear picture of Jewish scripture as a whole. In the end, its contribution is noteworthy especially in its offering of a decidedly Jewish approach to Israelite culture and Jewish scripture.

 
A valuable addition to biblical theology, December 24, 2008
This review is from: Sinai and Zion (Paperback)
Levenson’s aim to make the Jewish Bible open up to Christian readers in the spirit of advancing dialogue is admirable, and this book helps to achieve that goal. While certainly well-researched and coming from his own significant learning, it is very accessible (for the most part) to the non-academic interested reader who has some background in or understanding of the Hebrew scriptures. The relatively short chapters help to make this easier to digest, providing logical breaks, and thus bringing out key topics more clearly. And while this book is aimed at Christian readers, I have no doubt that most Jewish readers would also benefit from the scholarship and insight in this volume.In addition, the last chapter of Part Two, which talks about the view of the Temple to modern Jews, was of particular interest, especially for religious dialogue. Understanding that the law and the Temple still are relevant, and the latter still exists, is important. Jews, like Christians, both struggle to live moral lives and are both taking the difficult road up the mountain in attempting to do so.That being said, more time could have been spent developing the covenant theme and the importance of covenants throughout the Hebrew Bible. Covenants with Adam, Noah, and Abraham are not mentioned. Even one chapter to look at God’s interaction with these men would have shown God’s desire for covenant with mankind from the very beginning. This would have bolstered his argument for God’s dealing with man at a covenant level. (See Scott Hahn, A Father Who Keeps His Promises, [Servant, 1998] for a more complete development extending into the New Testament with the new and final covenant in Jesus. This text provides a Catholic view of covenant history culminating in Christ thus providing a “sequel” or response, in a sense, to Levenson. Hahn counts Levenson as a source in this book, as well as McCarthy, von Rad, and Heschel, all of whom also significantly influenced Levenson.)
 

Also, the third part of the book came as somewhat of a surprise. Maybe this was intended, but little indication was given earlier in the text that the author saw much connection between Sinai and Zion, especially as ends up ranking the covenant with Moses at a higher order. It would have been more helpful to see a smoother flow from the Mosaic to the Davidic earlier, so that comparisons and contrasts would be more apparent in the later discussion.

 

A last point of contention. Levenson seems to hold that Christians in general don’t find their Old Testament to be of much value. While it is true that there have been, and still are, some Christians who have de-emphasized or even sought to discard the Old Testament (esp. Marcion in the second century who saw an evil God in it), this is certainly not the general contemporary view. Maybe Levenson would now have a different analysis, these twenty-plus years later, as more inroads have been made in inter-religious dialogue. But all he needs to do is look at the Second Vatican Council’s emphasis on such discussions, and maybe more importantly the encyclical on divine revelation (Dei Verbum) which devotes a chapter to the Old Testament, stating that “these books, written under divine inspiration, remain permanently valuable” (no, 14). In addition, the Old Testament sheds light on and explains the New Testament (no. 16). (An additional note: Catholic eyebrows may be raised by a footnote toward the end of the book that reflects the view of some Protestants equating Roman Catholicism with a “deviant” Judah.)

 

 

Nevertheless, Sinai and Zion, is a valuable addition to biblical theology, enlightening serious readers of any religious persuasion (or none). The influence of this book has already been seen in subsequent literature which has used it and built upon it.

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Review from a Latter-day Saint perspective, January 21, 2009
By Shinehah (New England) – See all my reviews
This review is from: Sinai and Zion (Paperback)
As an active member of the Church of Jesus Christ of Latter-day Saints (Mormons, or LDS), I highly recommend this title to other Latter-day Saints.Levenson’s understanding of covenants, specifically the Sinaitic covenant between God and his people (the “Sinai” in the title), served to heighten my understanding of covenants with God which are an integral part of LDS theology.Further, the importance of the Temple in Jewish life and religion (the “Zion” in the title), serves to center the Temple in LDS theology as well, with all its symbolic meaning, and the place with which it ought to stand in our lives.
 
 Readable reliable account of the Old Testament covenants, December 22, 1996
By A Customer
This review is from: Sinai and Zion (Paperback)
Levenson discusses the history and meaning of the covenants Yahweh makes with Abraham, David and Moses and the people of Isreal. This book is widely used in seminaries and religion departments but would be of interest to anyone exploring the Christian Bible or the Hebrew Scriptures at any level. Levenson addresses the major lines of scholarly interpretation but in a way that most readers will find available
 
 Ian Myles Slater on: The Covenant and the Promise, October 20, 2013
This review is from: Sinai and Zion (Kindle Edition)

[Note to Readers: this review may seem top-heavy with bibliographic material. Given the number of informative reviews of this book, I’ve chosen to focus on its relation to the author’s other books, and on the adaptation to Kindle of several of them. I hope that it will be useful.]I was delighted to see that Jon D. Levenson’s “Sinai & Zion: An Entrance Into the Jewish Bible” (Harper & Row, 1985; corrected paperback, 1987; HarperOne digital edition, May 2013) was available in Kindle format (and Kobo and Nook as well), alongside “Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence” (Harper & Row, 1987; corrected, with a new Preface, Princeton University Press, paperback, 1994; HarperCollins EPub edition, October 2013) and “Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life” (Yale University Press, 2006).I was particularly pleased about the first two, because I no longer have my paperback copies, and wanted to replace them — and at a price closer to what I originally paid than the current list-prices for them.Still awaiting digital publication are, among others by Levenson: “The Hebrew Bible, The Old Testament, and Historical Criticism: Jews and Christians in Biblical Studies” (Westminster / John Knox Press, 1993) and “The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity” (Yale University Press, 1993).

The most recent of his books — and this is not a complete list of the others — is “Inheriting Abraham: The Legacy of the Patriarch in Judaism, Christianity, and Islam” (Library of Jewish Ideas, 2012), which I have yet to read. It does have a Kindle edition.

 

The Kindle edition of “Sinai and Zion” is mostly well-executed, until one reaches the Scriptural and General indexes. They have been re-labelled as Lists of Searchable Terms: that is, the old page references are shown, but are not hyperlinked to their locations in the digital text. Instead, one is advised to use the list in conjunction with the Kindle search engine. The same is true of “Creation and the Persistence of Evil,” although there the indexes are not re-labelled, and “Resurrection and the Restoration…,” where even the advice to use the search engine is lacking.

 

I can understand HarperCollins, a commercial publisher, cutting corners a bit in preparing its own non-fiction for digital release; I am a bit more perturbed by Yale University Press doing the same thing, without even apologizing to the reader.

As will have been noticed from some of the titles, Levenson is interested in, among other things, comparative studies and the history of criticism.

 

“Sinai & Zion” and “Creation and the Persistence of Evil” include both, with observations on Christian theology and Christian-based historical criticism, and reflections on the general Jewish lack of interest in constructing theologies of the Hebrew Bible. Their main concern, however, is comparing inner-Biblical material; overlap in the central concepts makes the books a kind of thematic duology.

 

As the title indicates, “Sinai and Zion” is structured around the poles of Mt. Sinai (Revelation, Covenant, and People) and Mt. Zion (Temple, Promise, and King), which it has been fashionable to contrast in various ways.

 

One extreme is Paul’s distinction between the Law (represented by Sinai) and Grace (represented by God’s promises to King David), with the latter preferred. Sometimes the reading has been political, in which case Zion is held to represent Royalist innovations in Judah, while the Northern Kingdom of Israel adhered more faithfully to the “populist” Sinai Covenant.

 

It will be noted that such comparisons assume that one pole is good, the other less so, if not seen as simply bad.

Levenson begins with this distinction between the associations of the two mountains, but demonstrates, with well-chosen selections from the Psalms and some of the Prophets, that Zion imagery does not displace or usurp the symbolism of Sinai so much as it absorbs and extends it.

 

He also shows, from somewhat different perspectives in the two books, that both Zion and Sinai share “historicized” mythological themes, such as the victory of God over the forces of cosmic chaos, represented by the Sea, and human enemies (Egyptian, Assyrian, or other); and that Sinai and Zion share associations with the central Sanctuary (Tabernacle or Temple) of Israel. The working out of these similarities — and of the real distinctions between the two mountains — is the major theme of “Sinai and Zion.”

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 Essential reading for understanding the Old Testament, July 26, 2011
By
Ventura D (Southern CA) – See all my reviews
This review is from: Sinai and Zion (Paperback)

This is an excellent book that should be read by all Christians. Too often, we caricature Jewish belief and read the Old Testament (Jewish Bible) only as a justification for Jesus as the Messiah. “Sinai and Zion” allows us to see the Old Testament through Jewish eyes, and to better appreciate its richness.”Sinai and Zion” is easy to read but to grasp it fully, one must read slowly with either a No. 2 pencil or a fresh stack of post-it notes. Levenson presents very profound ideas derived from numerous scriptural citations. Although the discussion is focused on the two traditions (Sinai and Zion), his comments often have broader applications.I found that the book is not organized in a way that I could easily go back and sift out particular gems (there are so many, after all). While Levenson does provide a scripture and an author index, there is no subject index.The book is divided into three parts, each with subsections. I find it difficult to understand the subsections as parts of a hierarchical outline. In some ways, the subsections each seemed like separate essays on different aspects of the main topic treated in that part of the book. The book can be used as a reference book for Bible study if one looks up section head topics or specific scriptural references.

 

“Sinai and Zion” is a rewarding book to read.

 5 stars for intrigue, albeit in disagreement, November 14, 2009
By J. D. Spainhour (Trinity, North Carolina USA) – See all my reviews

 

This review is from: Sinai and Zion (Paperback)
In his book, Sinai and Zion: An Entry into the Jewish Bible, Jon Levenson sets out to offer a theology of the Jewish Bible in a way that is true to the nature of history, which is diachronic, not synchronic. According to Levenson, the Christian Canon, which views the Old Testament largely with reference to its Christology, demands a uniform reading that obscures the pluriform nature of the text and flattens history (Levenson, 4). Levenson wants to take into account “the involvement of the Hebrew Bible in history and its character as imaginative literature and…not seek to deny this involvement and this character in the name of faith” (8). He does this by emphasizing human involvement in the writing of history rather than seeing it as one manifest plan of God. This means observing the changes throughout Israel’s history as evolutionary, not revolutionary (4). Levenson will endeavor to trace Israel’s history, or, rather, their theology of history, in light of the two greatest land markers of their religion, Sinai and Zion, attempting to show that their theology was not shaped by their history as much as their history was shaped by their theology.
The book is divided into three major sections. In the first section, “Sinai, the Mountain of the Covenant,” Levenson approaches Sinai and its covenant in its written form, not presuming upon the event itself, in order to begin discussing the numerous traditions concerning it (17). Sinai was the controlling metaphor for Israel’s relationship with YHWH, whose primary function was not to recount YHWH’s revelation to them in history, but to illustrate the type of relationship they shared with Him in the present (36, 43). According to Levenson, to be sure, the recitation of the Shma was “the rabbinic covenantal renewal ceremony…the portal to continuing life in covenant” (86). A theology of history was being established that provided a way of understanding their place in history and a way of engaging YHWH in the present. Thus, toward the end of the Jewish Bible, the prophets could look back and account for the adversity and privilege Israel and Judah had experienced throughout their history with reference to their disloyalty or loyalty to the covenant (55). Woven into this section is Levenson’s attempt to substantiate the evolutionary nature of Israel’s history. He begins by showing that YHWH seems to evolve as the people evolve, even arguing that in the beginning YHWH was the greatest God of the pantheon, suggesting that early Israelite tradition was polytheistic! YHWH as Suzerain won his kingship by humiliating the other gods, and thus Israel’s monotheism was “dynamic rather than static” (62). The groundwork has thus been laid for the continuity of Sinai and its covenant in Israel’s history. It was not merely an ancient relic, but the reality with which they were perpetually confronted, which served both as an interpretation of their past and a means of shaping their future.
 

In the second section, “Zion, the Mountain of the Temple,” Levenson shows that as Jewish tradition developed, Sinai was absorbed into a new mountain, Zion, a known hill in Jerusalem. No longer did YHWH reside “in an extraterritorial no man’s land, but within the borders of the Israelite community” (91). The Sinaitic covenant, which focused upon the changeability of humanity, is now supplemented by the Davidic covenant, which focused on the constancy of God (101). Levenson notes that the faith in this everlasting dynasty gives no credence to political history, the rise and fall of kingdoms, and was thus born out of something quite different from a mere meditation of history. This nonhistorical way of relating history was through myth, which is characterized primarily by symbols with “unlimited scope and import,” in this case Mount Zion (103). Zion was the cosmic mountain, whose most significant characteristic was that it was the meeting place of heaven, earth and hell (111, 122). Ordinary concepts of space and time are not adequate in describing the essence of Zion because it transcends both; it is qualitatively different from ordinary reality (127).

 

Furthermore, comparing the similar language of Zion with the Garden of Eden, Levenson concludes that Zion was the place “in which the primal perfection of Eden is…preserved” (129). Having established its relationship with creation, the temple thus serves as a picture of what creation and life were supposed to be, perfect and eternal (133). What is greatly significant in light of the meaning of Zion is that it was not confined by spatial limitation. Zion was not a “place in the world, but the world in essence…The temple…is a microcosm of which the world itself is the macrocosm” (139). Thus, YHWH’s being enthroned in Zion ultimately implicates His providential rule over his universal kingdom. This “cosmic significance” explains why even at the loss of Land and Temple the Jews did not lose their essential identity; the “Temple was more than a building” and the land was based on a covenant that is still in force. “The earthly Temple lay in ruins, but YHWH remained enthroned…” (181). Thus the mythical, rather than historical, nature of the Land and Temple allowed the Jews to survive in the absence of both.

Finally, in his last section, “Zion as the Heir to Sinai,” Levenson shows that Zion and the Davidic covenant did not replace Sinai and the Mosaic covenant, nor did Sinai survive in the Northern Kingdom while Zion displaced it in the Southern Kingdom. Rather, they were compounded into a holistic tradition, where Sinai represented the voice of God that was present at Zion, which represented the presence of God. This is illustrated in the feature of covenant renewals of the Sinaitic tradition–the indictment of the people for a breach of covenant–that survived into the Zionist tradition, e.g. Psalm 81 and 50. Hence, “The…Lord speaks and summons the earth…” (Ps 50:1, emphasis added). The voice spoken to Israel at Sinai has thus been amplified to the entire world at Zion. Levenson shows that this cooperation of Sinai and Zion is a necessary corrective one for the other, where both the disregard of Israel’s ethical status and the presumptuousness of the sacrificial cult are held to account. “Sinai demolishes the hubris of Zion…Zion demolishes the hubris of Sinai” (209, cf. Jer 7; Ps 50). As such, the messianic hope of the Davidic covenant should be located within the Sinaitic tradition (209). According to Levenson, whereas Judaism maintains the Mosaic and Davidic covenants necessarily in their pluriform nature, the New Testament has used the Davidic covenant to displace the Sinaitic covenant (216, 217). As such, “David is subordinated to Moses, and the restoration of Zion…is subordinated to the righteousness of the Jews…” (217). For Levenson, this does an injustice to the nature and trajectory of the Jewish Bible, which still looks for a righteousness generation of Jews to which the Messiah will come.

 

 

Although Levenson offers many wonderful insights to Old Testament studies, the entire book is somewhat undermined by his failure to qualify its premise that the changes in Israel’s history “seem more evolutionary than revolutionary” (4). In other words, the development of Jewish history does not reflect major historical events that changed the course of history. Rather, throughout Israel’s history their writings were shaped by the world in which they lived, in conjunction with a developing and changing theology. This inability to view the Old Testament stories as essentially historical, rather than merely a theological recasting of the past, leaves many unanswered questions and unqualified arguments. For example, Sandra Richter reads YHWH’s suzerain-vassal covenant with Israel as a means of communicating with the Hebrew people, who had been steeped in the polytheism of Egypt, in a language they would understand (Richter, 83). But Levenson interprets this as a natural development that reflects Ancient Near Eastern culture (though he doesn’t bother to explain why it reflects Hittite treaty patterns of the second millennium B.C., though it conflicts with his later dating of the text), not to mention early Jewish polytheism, and thus concludes, “How the idea of God as exclusive suzerain was born thus remains cloaked in mystery.” (70). He does not even consider that God intervened in history in the second millennium B.C. to rescue the Hebrew people from Egypt. Also, even if the Old Testament does lack the historicity that Levenson claims, he offers no explanation for the origin of such an unlikely emergence of an otherwise inept people. It seems necessary to offer a plausible explanation for the origins of the Jewish people if he’s going to dismiss their alleged history that explains such origins. The conclusions of his book seem to be almost entirely based on a “hermeneutic of suspicion” against the historicity of the Old Testament that is no longer readily accepted in Old Testament scholarship (Miller, CT, “Did the Exodus Never Happen”). The argument ultimately reduces to whether or not Levenson is justified in arguing for an evolutionary rather than revolutionary development of the Jewish Bible. Certainly, it would do an injustice to the Old Testament to blindly dismiss the way Israel’s theology affected their interpretation of history, but it is equally unjust to dismiss the history on which their theology is allegedly based. It seems that one can accept both historical plausibility and theological redaction within the Old Testament without contradiction. But the overemphasis of either seems like it will inevitably involve a blind dismissal of what should be its complementary counterpart.

 

In conclusion, it seems that at the heart of Sinai and Zion is a polemic against the New Testament interpretation of the Jewish Bible, which views the events and theology of Israel’s history as having their culmination in Jesus Christ. This is perhaps why discussions on the New Testament are the book ends of his work, creating the need and giving a conclusion (1, 2, 216, 217). It seems that by emphasizing the evolutionary development of Judaism, Levenson tried to establish a precedent for its indissoluble continuity, which, according to Levenson, is contradicted by the discontinuity evident within the NT, especially with reference to the Law. This gives occasion for the rejection of the NT (though I would argue that this discontinuity is anticipated in the Old Testament, e.g. Jer 31:31-34). His dismissal of the “revolutions” throughout Scripture allows him to recast the Old Testament into a natural progression of Judaistic literary history. By showing that the Temple and Land are unnecessary for the continuity of the Jewish tradition, he has established a way for Jews to understand their place in history today and furthermore has accomplished his goal of presenting Torah and Temple in a different perspective from that of the consensus (3). Despite this admirable accomplishment, it seems to me that he has undermined the very history on which Jewish faith is based and relies.

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Some important ideas here, July 18, 2009
This review is from: Sinai and Zion (Paperback)
Levenson points out that “One would think that…the historical-critical approach would have attracted a goodly number of Jews, since it offers the prospect of dealing…with the Hebrew Bible on its own” (p 1).It is curious to think that it has not. Biblical studies tend to be loaded with Protestants and atheist scholars.Levenson suggests many important arguments about the Hebrew bible. First, he deals with the idea of covenant and “covenant formulary” (p 26). Some have argued that the entire bible is a history of covenant. starting with Genesis. Certainly many agree that “covenant discloses the meaning of history” (p 41), an idea especially found in Catholic scholarship.
 

God’s revelation concerning Himself is not the goal of “covenant theology…but the prologue to a new kind of relationship” (p 43). Most vital in covenant symbology is that of Israel’s relationship to God presented in marital terms. Fidelity is required from Israel to YHWH.

 

Just as Jerusalem will be intimately associated with David and the monarchy, so Jerusalem and the temple will be of central importance.

 

“The earthly Temple is thus the vehicle that conveys the prophet into the supernal Temple, the real Temple, the Temple of YHWH and his retinue…This Temple is an institution common to the heavenly and the terrestrial realms” (p 123).

 

YHWH dwells in the temple, not in an anthropormorphic way but in His very essence, His “‘name'” (p 125). Thus, the temple becomes the world in essence and the true method of spiritual ascent.

 

Very valuable book.

 

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 Sinai and Zion: An entry into the Jewish Bible, December 11, 2007
By

Micah G. Webb (Ridgecrest, California) – See all my reviews(REAL NAME)

This review is from: Sinai and Zion (Paperback)
This books makes wonderful insights into the study of Judaism that everyone can use. Jon Levenson delves into what was the force of Sinai and Zion as well as the result of said ideals. When one reads about the promise made to King David, one gets a full,comprehensive understanding of the promise G-d made to His shepherd. Yet, the premise of the book seems to be critical at the beginning suggesting that Levenson does not believe in the actual occurences of the events. He claimed not to go into the Christian JEDP theory, but somehow offered an understanding akin to a Jewish equivalent. The actually noting in the text concerning of Sinai and Zion suggest the belief in their actuality and in their effect for the Jews of today. The author is offering a true understanding of the implications of both Sinai and Zion, but his personal do not appear to connect at the forefront of his book. No disrespect, the book is brilliant and makes important insights the both Christians and Jews can benefit from, yet there needs more of a fundamental belief such events actually occurred or outright assertion somewhere.
 

MUST READ/MUST OWN: SINAI & ZION – An Entry Into The Jewish Bible

Image from amazon.com

Image from amazon.com

[First posted in 2014.  One of our favorite categories which, it appears, is also a favorite of web visitors is MUST READ.  It introduces us to books and authors we would otherwise miss, might never have heard of, not even know about, much less buy for our personal library and least of all, bother to read.  If hard copies are not available in local bookstores, we don’t discover such treasure finds because bookstores don’t carry everything there is to read.  And so, thank you, amazon.com for opening up on the internet and making available the ebooks we have discovered for sharing with our web-visitors.  Convenient though it is to upload hundreds of books in a digital reader,  our copy  is a hard copy, lucky us, who still enjoy the feel and read of a real,  instead of  an  ebook!–Admin1]

 

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An excellent read: SINAI & ZION: An Entry into the Jewish Bible by Jon D. Levenson.

 

Here are featured sequels from this book:

 

As we do with all books we recommend, we provide the CONTENTS, then REVIEW by critics/customers, and excerpted chapters, and usually the Prologue and the Conclusion. There is much to learn from book reviewers themselves, particularly when they are obviously knowledgeable on the subject themselves.

 

By featuring MUST READ, our intent s to encourage all to get a copy of the book, and if not, at least learn as much from what we feature here.

 

So, first the CONTENTS:

 

PART I: SINAI, THE MOUNTAIN OF THE COVENANT

 

1.  The Sinaitic Experience of the Traditions about it?

2.  YHWH’s Home in No Man’s Land

3.  Sinai and the Covenant Formulary

4.  The Theology of the Historical Prologue

5.  Mitsvot as the End of History

6.  Are Laws the Same as Commandments?

7. Ethics and Ritual in the Light of Covenant Theology

8.  One God or One Lord?

9.  The Kingship of God and the Kingship of Man

10.  The Wedding of God and Israel

11.  The Ever-Renewed Covenant

 

PART 2: ZION, THE MOUNTAIN OF THE TEMPLE

 

1.  The Early History of Zion in Prose Traditions

2.  The House of YHWH and the House of David

3.  The Vitality of Myth in Biblical Israel

4.  Zion as the Cosmic Mountain

5.  The Temple as Sacred Space

6.  Sacred Space and Sacred Time

7.  The Meaning of the Cosmic Mountain in Israel

8.  Yearning for the Temple

9.  The Survival of the Temple in Judaism

 

PART 3:  THE MANIFOLD RELATIONSHIPS BETWEEN SINAI AND ZION

 

1.  Zion as the Heir to Sinai

2.  Sinai and Zion, North and South

3.  Covenant Renewal on the Cosmic Mountain

4.  Moses and David

 

And if that didn’t whet your appetite, here are selected book reviews; some are condensed.

 

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Go tell it on a mountain…, October 1, 2004
This review is from: Sinai and Zion (Paperback)
 
Jon Levenson is a professor of Jewish Studies at Harvard University, and one of the editors of the Harper’s Bible Commentary. Author of several books of commentary and interpretation, Levenson’s ideas are significant in several aspects. The idea of Jewish scholarship doing theological interpretation of the Hebrew scriptures (Old Testament) with minimal reference or reflection through the New Testament is still relative rare in academia; as Levenson states in his introduction, even the more-neutral approach of historical criticism has not attracted this kind of work, nor has a new openness toward Judaism made significant strides in this kind of work.Levenson’s book is used at my seminary in various classes to help students approach the texts of the Hebrew scriptures/Old Testament without as much Christian reinterpretation and `flattening’ as was often involved in more traditional seminary curricula. Levenson uses the two traditional stereotypical topics that Christians tend to use toward the Hebrew texts, namely, the Law (Torah) and Temple, and recasts these – tracing a Sinai tradition (law, or, more particularly for Levenson, Covenant ) and a Zion tradition (Temple), he works through scriptural implications by means of historical and theological methods.Levenson sees two of the primary building-blocks of ancient Israel’s culture and religion being mountain traditions – the mountain of Sinai, and the mountain of Zion (Levenson also sees the crisis of Exile and restoration as important, but puts this beyond the scope of this volume). These two traditions, according to Levenson, give Judaism an enduring quality and unique shape, one that did not however drop out of the sky or form out of the desert without any outside influences. The total synthesis for Israel is unique, Levenson argues, even if there are carry-overs and influences from other cultures and sources (Mesopotamian law codes, Canaanite temple rituals, etc.).
 

After a section for each of the traditions of Sinai and Zion, Levenson puts the two together – he sees Zion being heir to the Sinai tradition, which assumed many Sinaitic traits, but did not leave either tradition intact. There was also a geographic division over the dominance of the two traditions, which is not a simple north/south divide, but also a theological tension, interwoven as theology was back then with politics as well.This is a fascinating book, one that brings forward many ideas new to most readers and students (of all sorts) of the bible, from a perspective not often heard, particularly in Christian circles.

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Jewish approach to Scripture and Theophany, March 28, 2008
By  Ben Kickert (Bowling Green, KY) – See all my reviews
 
This review is from: Sinai and Zion (Paperback)
Ben Kickert. Review of Jon D. Levenson, Sinai & Zion: An Entry into the Jewish Bible, New Voices in Biblical Studies (San Francisco, California: Harper Collins Publishers, 1985).Sinai & Zion is Jon D. Levenson’s contribution to developing a decidedly Jewish understanding of the Hebrew Scriptures by “delineate a theology of the Old Testament alone” (1). Levenson is qualified to do this as he himself comes from a Jewish background and is familiar with rabbinical tradition. His work has demonstrated remarkable resilience as it enters its third decade in print. In his approach, Levenson has opted to focus primarily on the message of Jewish tradition over and above historical criticism. Specifically, he follows the traditions associated with the two great mountains of Jewish history, Sinai and Zion, and the covenants that accompany them: the Mosaic covenant and the Davidic Covenant.Levenson has arranged his work into three major parts. The first segment addresses the theology of Mount Sinai and the torah-centric ideology it produces in its teachings of covenant. The second segment outlines the importance of Mount Zion and the role the temple played in later Israelite faith. Finally, the third section addresses the relationship between these two locations and theologies and how they affect an understanding of Jewish faith as a whole.The theophany at Mount Sinai is arguably the most important event in Jewish history. It is here the law is given, the nature of Israel as a people is established, the presence of God is granted, and the character of its people is outlined. In fleshing out a theology of Sinai in Part I of his book, Levenson focuses extensively on the covenantal ideology that developed out of the tradition. This understanding of covenant is the driving force behind the importance of Sinai.
 

For Levenson, the importance of the Sinaitic covenant is inescapably linked with its similarities to suzerain-vassal treaties of the Ancient Near East. For this conclusion, he relies heavily upon the work of George Mendenhall and others pertaining to Hittite treaties. Levenson argues, “The correlation … cannot be coincidental. Israel has become the vassal of YHWH; YHWH has become the suzerain of Israel” (35). This relationship gives meaning to the entirety of the Mosaic covenant while employing a framework which is essential to Jewish theology. Levenson argues that Sinai sets the stage for how Israel views itself, its relationship with YHWH, its relationship with outsiders, even its relationship with other Gods. In sum, Sinai is to be understood as the mountain of identification and definition.

 

As Judaism develops, we find that the traditions surrounding Mount Zion slowly overshadow Mount Sinai. This transition is less about replacement and more about continuation according to Part II of Levenson’s book. Wherein “Sinai was the mountain of Israel’s infancy” (89), Zion becomes the symbol of Israel’s maturity as a nation. The Sinaitic experience was rooted it the Mosaic Covenant and an understanding of suzerain-vassal treaties, but, Levenson contends, the Davidic covenant, which is central to the Zion experience is a covenant of grant carrying kingship implications. This distinction in covenant types alters the understanding of the interaction between YHWH and humanity; YHWH is bound while Israel receives.

 

According to the author, Zion differs from Sinai as it is clearly portrayed as a “cosmic mountain” (111). This distinction places Zion and the temple as a touching point for the divine and humanity. In essence, “Jerusalem is simply the earthly manifestation of the heavenly Temple” (140) that is connected with creation and perfection as it stands timelessly in the center of the world as a place of divine importance. Levenson utilizes exegesis of eight separate passages to illustrate the multi-faced purpose of Zion in connecting YHWH with Israel. The author summarizes the distinction between Sinai and Zion by noting that Sinai provides the possibility of meaningful history while Zion allowed meaning above history (141-2).

 

In his concluding segment, Levenson describes the relationship between Sinai and Zion as one of complex succession. He argues this succession was not primarily chronological with Zion replacing Sinai in importance, nor was it geographical with the North affirming Sinai while the South affirmed Zion. Rather, the theological underpinnings of these two traditions are complementary as each emphasizes a different aspect of Israel’s relationship with YHWH. When described relationally, Zion “inherited the legacy of Sinai” (206) and in many ways continued the “Sinaitic experience on a new mountain” (206). For Levenson, Sinai establishes the people of God and their relationship with God, while Zion serves as a microcosmic touching point between humanity and divinity.

 

As with any concise treatment of theology, Jewish or otherwise, Levenson’s work offers readers numerous strengths along with a few shortcomings. The most notable strength this work provides is the very approach that the author employs in engaging Jewish scripture. Levenson is able to offer his readers a fresh take on Jewish theology by addressing the task from a strictly Jewish perspective.

 

Moreover, the author is also able to question historical Jewish approaches to the scripture when the traditional conclusions miss the larger picture. The organization of the text was logical and easy to follow as the author utilizes summary and textual division in a helpful manner. From a scholastic standpoint, Levenson successfully and skillfully employs myriad approaches as he combines historical, literary, exegetical, and philosophical understandings of Jewish theology. Finally, Levenson does a masterful job of portraying the role Sinai and Zion play in understanding YHWH and Israel and their interaction in history.

Numerous weaknesses are also apparent in reading Sinai & Zion. The most glaring is Levenson’s inability to cast a picture of Jewish scripture and theology as a whole as his subtitle suggests is his intention. While his work provides an excellent account of Sinai and Zion in Jewish literature and does a fantastic job of illustrating the relationship between the two, he nonetheless fails to connect these two essential concepts to a coherent idea of the Jewish Bible. Perhaps this is more a fault of titling than of content. In this same vein, the author’s conclusion lacks coherence and introduces more frivolous tangents than helpful summations.

 

With these critiques in mind, noting that most address the author’s layout and aim rather than accuracy of content, there are several important ideas the author introduces that interact well with the whole of Old Testament scholarship. First, Levenson’s treatment of the importance of covenant is admirable, especially as he places it in its Ancient Near East context of suzerain-vassal treaties and covenants of grant. This socio-historical interaction provides essential insights even if the reader disagrees with the implications he draws. Second, the author recognizes the overall action of YHWH in history as he connects the perfection of Eden with the place of Zion. This, coupled with his overall approach, provides an understanding of the people of God as they encounter the presence of God and seek the place of God.

 

In conclusion, Levenson’s work in Sinai & Zion provides a fresh perspective on the two essential ideological locations and covenants in Jewish scripture. He weaves together an excellent account of the Jewish understanding of the two Mountains of God and the relationship that exists between them. His multi-faceted approach offers depth and insight despite the fact the book fails to paint a clear picture of Jewish scripture as a whole. In the end, its contribution is noteworthy especially in its offering of a decidedly Jewish approach to Israelite culture and Jewish scripture.

 
A valuable addition to biblical theology, December 24, 2008
This review is from: Sinai and Zion (Paperback)
Levenson’s aim to make the Jewish Bible open up to Christian readers in the spirit of advancing dialogue is admirable, and this book helps to achieve that goal. While certainly well-researched and coming from his own significant learning, it is very accessible (for the most part) to the non-academic interested reader who has some background in or understanding of the Hebrew scriptures. The relatively short chapters help to make this easier to digest, providing logical breaks, and thus bringing out key topics more clearly. And while this book is aimed at Christian readers, I have no doubt that most Jewish readers would also benefit from the scholarship and insight in this volume.In addition, the last chapter of Part Two, which talks about the view of the Temple to modern Jews, was of particular interest, especially for religious dialogue. Understanding that the law and the Temple still are relevant, and the latter still exists, is important. Jews, like Christians, both struggle to live moral lives and are both taking the difficult road up the mountain in attempting to do so.That being said, more time could have been spent developing the covenant theme and the importance of covenants throughout the Hebrew Bible. Covenants with Adam, Noah, and Abraham are not mentioned. Even one chapter to look at God’s interaction with these men would have shown God’s desire for covenant with mankind from the very beginning. This would have bolstered his argument for God’s dealing with man at a covenant level. (See Scott Hahn, A Father Who Keeps His Promises, [Servant, 1998] for a more complete development extending into the New Testament with the new and final covenant in Jesus. This text provides a Catholic view of covenant history culminating in Christ thus providing a “sequel” or response, in a sense, to Levenson. Hahn counts Levenson as a source in this book, as well as McCarthy, von Rad, and Heschel, all of whom also significantly influenced Levenson.)
 

Also, the third part of the book came as somewhat of a surprise. Maybe this was intended, but little indication was given earlier in the text that the author saw much connection between Sinai and Zion, especially as ends up ranking the covenant with Moses at a higher order. It would have been more helpful to see a smoother flow from the Mosaic to the Davidic earlier, so that comparisons and contrasts would be more apparent in the later discussion.

 

A last point of contention. Levenson seems to hold that Christians in general don’t find their Old Testament to be of much value. While it is true that there have been, and still are, some Christians who have de-emphasized or even sought to discard the Old Testament (esp. Marcion in the second century who saw an evil God in it), this is certainly not the general contemporary view. Maybe Levenson would now have a different analysis, these twenty-plus years later, as more inroads have been made in inter-religious dialogue. But all he needs to do is look at the Second Vatican Council’s emphasis on such discussions, and maybe more importantly the encyclical on divine revelation (Dei Verbum) which devotes a chapter to the Old Testament, stating that “these books, written under divine inspiration, remain permanently valuable” (no, 14). In addition, the Old Testament sheds light on and explains the New Testament (no. 16). (An additional note: Catholic eyebrows may be raised by a footnote toward the end of the book that reflects the view of some Protestants equating Roman Catholicism with a “deviant” Judah.)

 

 

Nevertheless, Sinai and Zion, is a valuable addition to biblical theology, enlightening serious readers of any religious persuasion (or none). The influence of this book has already been seen in subsequent literature which has used it and built upon it.

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Review from a Latter-day Saint perspective, January 21, 2009
By Shinehah (New England) – See all my reviews
This review is from: Sinai and Zion (Paperback)
As an active member of the Church of Jesus Christ of Latter-day Saints (Mormons, or LDS), I highly recommend this title to other Latter-day Saints.Levenson’s understanding of covenants, specifically the Sinaitic covenant between God and his people (the “Sinai” in the title), served to heighten my understanding of covenants with God which are an integral part of LDS theology.Further, the importance of the Temple in Jewish life and religion (the “Zion” in the title), serves to center the Temple in LDS theology as well, with all its symbolic meaning, and the place with which it ought to stand in our lives.
 
 Readable reliable account of the Old Testament covenants, December 22, 1996
By A Customer
This review is from: Sinai and Zion (Paperback)
Levenson discusses the history and meaning of the covenants Yahweh makes with Abraham, David and Moses and the people of Isreal. This book is widely used in seminaries and religion departments but would be of interest to anyone exploring the Christian Bible or the Hebrew Scriptures at any level. Levenson addresses the major lines of scholarly interpretation but in a way that most readers will find available
 
 Ian Myles Slater on: The Covenant and the Promise, October 20, 2013
This review is from: Sinai and Zion (Kindle Edition)

[Note to Readers: this review may seem top-heavy with bibliographic material. Given the number of informative reviews of this book, I’ve chosen to focus on its relation to the author’s other books, and on the adaptation to Kindle of several of them. I hope that it will be useful.]I was delighted to see that Jon D. Levenson’s “Sinai & Zion: An Entrance Into the Jewish Bible” (Harper & Row, 1985; corrected paperback, 1987; HarperOne digital edition, May 2013) was available in Kindle format (and Kobo and Nook as well), alongside “Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence” (Harper & Row, 1987; corrected, with a new Preface, Princeton University Press, paperback, 1994; HarperCollins EPub edition, October 2013) and “Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life” (Yale University Press, 2006).I was particularly pleased about the first two, because I no longer have my paperback copies, and wanted to replace them — and at a price closer to what I originally paid than the current list-prices for them.Still awaiting digital publication are, among others by Levenson: “The Hebrew Bible, The Old Testament, and Historical Criticism: Jews and Christians in Biblical Studies” (Westminster / John Knox Press, 1993) and “The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity” (Yale University Press, 1993).

The most recent of his books — and this is not a complete list of the others — is “Inheriting Abraham: The Legacy of the Patriarch in Judaism, Christianity, and Islam” (Library of Jewish Ideas, 2012), which I have yet to read. It does have a Kindle edition.

 

The Kindle edition of “Sinai and Zion” is mostly well-executed, until one reaches the Scriptural and General indexes. They have been re-labelled as Lists of Searchable Terms: that is, the old page references are shown, but are not hyperlinked to their locations in the digital text. Instead, one is advised to use the list in conjunction with the Kindle search engine. The same is true of “Creation and the Persistence of Evil,” although there the indexes are not re-labelled, and “Resurrection and the Restoration…,” where even the advice to use the search engine is lacking.

 

I can understand HarperCollins, a commercial publisher, cutting corners a bit in preparing its own non-fiction for digital release; I am a bit more perturbed by Yale University Press doing the same thing, without even apologizing to the reader.

As will have been noticed from some of the titles, Levenson is interested in, among other things, comparative studies and the history of criticism.

 

“Sinai & Zion” and “Creation and the Persistence of Evil” include both, with observations on Christian theology and Christian-based historical criticism, and reflections on the general Jewish lack of interest in constructing theologies of the Hebrew Bible. Their main concern, however, is comparing inner-Biblical material; overlap in the central concepts makes the books a kind of thematic duology.

 

As the title indicates, “Sinai and Zion” is structured around the poles of Mt. Sinai (Revelation, Covenant, and People) and Mt. Zion (Temple, Promise, and King), which it has been fashionable to contrast in various ways.

 

One extreme is Paul’s distinction between the Law (represented by Sinai) and Grace (represented by God’s promises to King David), with the latter preferred. Sometimes the reading has been political, in which case Zion is held to represent Royalist innovations in Judah, while the Northern Kingdom of Israel adhered more faithfully to the “populist” Sinai Covenant.

 

It will be noted that such comparisons assume that one pole is good, the other less so, if not seen as simply bad.

Levenson begins with this distinction between the associations of the two mountains, but demonstrates, with well-chosen selections from the Psalms and some of the Prophets, that Zion imagery does not displace or usurp the symbolism of Sinai so much as it absorbs and extends it.

 

He also shows, from somewhat different perspectives in the two books, that both Zion and Sinai share “historicized” mythological themes, such as the victory of God over the forces of cosmic chaos, represented by the Sea, and human enemies (Egyptian, Assyrian, or other); and that Sinai and Zion share associations with the central Sanctuary (Tabernacle or Temple) of Israel. The working out of these similarities — and of the real distinctions between the two mountains — is the major theme of “Sinai and Zion.”

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 Essential reading for understanding the Old Testament, July 26, 2011
By
Ventura D (Southern CA) – See all my reviews
This review is from: Sinai and Zion (Paperback)

This is an excellent book that should be read by all Christians. Too often, we caricature Jewish belief and read the Old Testament (Jewish Bible) only as a justification for Jesus as the Messiah. “Sinai and Zion” allows us to see the Old Testament through Jewish eyes, and to better appreciate its richness.”Sinai and Zion” is easy to read but to grasp it fully, one must read slowly with either a No. 2 pencil or a fresh stack of post-it notes. Levenson presents very profound ideas derived from numerous scriptural citations. Although the discussion is focused on the two traditions (Sinai and Zion), his comments often have broader applications.I found that the book is not organized in a way that I could easily go back and sift out particular gems (there are so many, after all). While Levenson does provide a scripture and an author index, there is no subject index.The book is divided into three parts, each with subsections. I find it difficult to understand the subsections as parts of a hierarchical outline. In some ways, the subsections each seemed like separate essays on different aspects of the main topic treated in that part of the book. The book can be used as a reference book for Bible study if one looks up section head topics or specific scriptural references.

 

“Sinai and Zion” is a rewarding book to read.

 5 stars for intrigue, albeit in disagreement, November 14, 2009
By J. D. Spainhour (Trinity, North Carolina USA) – See all my reviews

 

This review is from: Sinai and Zion (Paperback)
In his book, Sinai and Zion: An Entry into the Jewish Bible, Jon Levenson sets out to offer a theology of the Jewish Bible in a way that is true to the nature of history, which is diachronic, not synchronic. According to Levenson, the Christian Canon, which views the Old Testament largely with reference to its Christology, demands a uniform reading that obscures the pluriform nature of the text and flattens history (Levenson, 4). Levenson wants to take into account “the involvement of the Hebrew Bible in history and its character as imaginative literature and…not seek to deny this involvement and this character in the name of faith” (8). He does this by emphasizing human involvement in the writing of history rather than seeing it as one manifest plan of God. This means observing the changes throughout Israel’s history as evolutionary, not revolutionary (4). Levenson will endeavor to trace Israel’s history, or, rather, their theology of history, in light of the two greatest land markers of their religion, Sinai and Zion, attempting to show that their theology was not shaped by their history as much as their history was shaped by their theology.
The book is divided into three major sections. In the first section, “Sinai, the Mountain of the Covenant,” Levenson approaches Sinai and its covenant in its written form, not presuming upon the event itself, in order to begin discussing the numerous traditions concerning it (17). Sinai was the controlling metaphor for Israel’s relationship with YHWH, whose primary function was not to recount YHWH’s revelation to them in history, but to illustrate the type of relationship they shared with Him in the present (36, 43). According to Levenson, to be sure, the recitation of the Shma was “the rabbinic covenantal renewal ceremony…the portal to continuing life in covenant” (86). A theology of history was being established that provided a way of understanding their place in history and a way of engaging YHWH in the present. Thus, toward the end of the Jewish Bible, the prophets could look back and account for the adversity and privilege Israel and Judah had experienced throughout their history with reference to their disloyalty or loyalty to the covenant (55). Woven into this section is Levenson’s attempt to substantiate the evolutionary nature of Israel’s history. He begins by showing that YHWH seems to evolve as the people evolve, even arguing that in the beginning YHWH was the greatest God of the pantheon, suggesting that early Israelite tradition was polytheistic! YHWH as Suzerain won his kingship by humiliating the other gods, and thus Israel’s monotheism was “dynamic rather than static” (62). The groundwork has thus been laid for the continuity of Sinai and its covenant in Israel’s history. It was not merely an ancient relic, but the reality with which they were perpetually confronted, which served both as an interpretation of their past and a means of shaping their future.
 

In the second section, “Zion, the Mountain of the Temple,” Levenson shows that as Jewish tradition developed, Sinai was absorbed into a new mountain, Zion, a known hill in Jerusalem. No longer did YHWH reside “in an extraterritorial no man’s land, but within the borders of the Israelite community” (91). The Sinaitic covenant, which focused upon the changeability of humanity, is now supplemented by the Davidic covenant, which focused on the constancy of God (101). Levenson notes that the faith in this everlasting dynasty gives no credence to political history, the rise and fall of kingdoms, and was thus born out of something quite different from a mere meditation of history. This nonhistorical way of relating history was through myth, which is characterized primarily by symbols with “unlimited scope and import,” in this case Mount Zion (103). Zion was the cosmic mountain, whose most significant characteristic was that it was the meeting place of heaven, earth and hell (111, 122). Ordinary concepts of space and time are not adequate in describing the essence of Zion because it transcends both; it is qualitatively different from ordinary reality (127).

 

Furthermore, comparing the similar language of Zion with the Garden of Eden, Levenson concludes that Zion was the place “in which the primal perfection of Eden is…preserved” (129). Having established its relationship with creation, the temple thus serves as a picture of what creation and life were supposed to be, perfect and eternal (133). What is greatly significant in light of the meaning of Zion is that it was not confined by spatial limitation. Zion was not a “place in the world, but the world in essence…The temple…is a microcosm of which the world itself is the macrocosm” (139). Thus, YHWH’s being enthroned in Zion ultimately implicates His providential rule over his universal kingdom. This “cosmic significance” explains why even at the loss of Land and Temple the Jews did not lose their essential identity; the “Temple was more than a building” and the land was based on a covenant that is still in force. “The earthly Temple lay in ruins, but YHWH remained enthroned…” (181). Thus the mythical, rather than historical, nature of the Land and Temple allowed the Jews to survive in the absence of both.

Finally, in his last section, “Zion as the Heir to Sinai,” Levenson shows that Zion and the Davidic covenant did not replace Sinai and the Mosaic covenant, nor did Sinai survive in the Northern Kingdom while Zion displaced it in the Southern Kingdom. Rather, they were compounded into a holistic tradition, where Sinai represented the voice of God that was present at Zion, which represented the presence of God. This is illustrated in the feature of covenant renewals of the Sinaitic tradition–the indictment of the people for a breach of covenant–that survived into the Zionist tradition, e.g. Psalm 81 and 50. Hence, “The…Lord speaks and summons the earth…” (Ps 50:1, emphasis added). The voice spoken to Israel at Sinai has thus been amplified to the entire world at Zion. Levenson shows that this cooperation of Sinai and Zion is a necessary corrective one for the other, where both the disregard of Israel’s ethical status and the presumptuousness of the sacrificial cult are held to account. “Sinai demolishes the hubris of Zion…Zion demolishes the hubris of Sinai” (209, cf. Jer 7; Ps 50). As such, the messianic hope of the Davidic covenant should be located within the Sinaitic tradition (209). According to Levenson, whereas Judaism maintains the Mosaic and Davidic covenants necessarily in their pluriform nature, the New Testament has used the Davidic covenant to displace the Sinaitic covenant (216, 217). As such, “David is subordinated to Moses, and the restoration of Zion…is subordinated to the righteousness of the Jews…” (217). For Levenson, this does an injustice to the nature and trajectory of the Jewish Bible, which still looks for a righteousness generation of Jews to which the Messiah will come.

 

 

Although Levenson offers many wonderful insights to Old Testament studies, the entire book is somewhat undermined by his failure to qualify its premise that the changes in Israel’s history “seem more evolutionary than revolutionary” (4). In other words, the development of Jewish history does not reflect major historical events that changed the course of history. Rather, throughout Israel’s history their writings were shaped by the world in which they lived, in conjunction with a developing and changing theology. This inability to view the Old Testament stories as essentially historical, rather than merely a theological recasting of the past, leaves many unanswered questions and unqualified arguments. For example, Sandra Richter reads YHWH’s suzerain-vassal covenant with Israel as a means of communicating with the Hebrew people, who had been steeped in the polytheism of Egypt, in a language they would understand (Richter, 83). But Levenson interprets this as a natural development that reflects Ancient Near Eastern culture (though he doesn’t bother to explain why it reflects Hittite treaty patterns of the second millennium B.C., though it conflicts with his later dating of the text), not to mention early Jewish polytheism, and thus concludes, “How the idea of God as exclusive suzerain was born thus remains cloaked in mystery.” (70). He does not even consider that God intervened in history in the second millennium B.C. to rescue the Hebrew people from Egypt. Also, even if the Old Testament does lack the historicity that Levenson claims, he offers no explanation for the origin of such an unlikely emergence of an otherwise inept people. It seems necessary to offer a plausible explanation for the origins of the Jewish people if he’s going to dismiss their alleged history that explains such origins. The conclusions of his book seem to be almost entirely based on a “hermeneutic of suspicion” against the historicity of the Old Testament that is no longer readily accepted in Old Testament scholarship (Miller, CT, “Did the Exodus Never Happen”). The argument ultimately reduces to whether or not Levenson is justified in arguing for an evolutionary rather than revolutionary development of the Jewish Bible. Certainly, it would do an injustice to the Old Testament to blindly dismiss the way Israel’s theology affected their interpretation of history, but it is equally unjust to dismiss the history on which their theology is allegedly based. It seems that one can accept both historical plausibility and theological redaction within the Old Testament without contradiction. But the overemphasis of either seems like it will inevitably involve a blind dismissal of what should be its complementary counterpart.

 

In conclusion, it seems that at the heart of Sinai and Zion is a polemic against the New Testament interpretation of the Jewish Bible, which views the events and theology of Israel’s history as having their culmination in Jesus Christ. This is perhaps why discussions on the New Testament are the book ends of his work, creating the need and giving a conclusion (1, 2, 216, 217). It seems that by emphasizing the evolutionary development of Judaism, Levenson tried to establish a precedent for its indissoluble continuity, which, according to Levenson, is contradicted by the discontinuity evident within the NT, especially with reference to the Law. This gives occasion for the rejection of the NT (though I would argue that this discontinuity is anticipated in the Old Testament, e.g. Jer 31:31-34). His dismissal of the “revolutions” throughout Scripture allows him to recast the Old Testament into a natural progression of Judaistic literary history. By showing that the Temple and Land are unnecessary for the continuity of the Jewish tradition, he has established a way for Jews to understand their place in history today and furthermore has accomplished his goal of presenting Torah and Temple in a different perspective from that of the consensus (3). Despite this admirable accomplishment, it seems to me that he has undermined the very history on which Jewish faith is based and relies.

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Some important ideas here, July 18, 2009
This review is from: Sinai and Zion (Paperback)
Levenson points out that “One would think that…the historical-critical approach would have attracted a goodly number of Jews, since it offers the prospect of dealing…with the Hebrew Bible on its own” (p 1).It is curious to think that it has not. Biblical studies tend to be loaded with Protestants and atheist scholars.Levenson suggests many important arguments about the Hebrew bible. First, he deals with the idea of covenant and “covenant formulary” (p 26). Some have argued that the entire bible is a history of covenant. starting with Genesis. Certainly many agree that “covenant discloses the meaning of history” (p 41), an idea especially found in Catholic scholarship.
 

God’s revelation concerning Himself is not the goal of “covenant theology…but the prologue to a new kind of relationship” (p 43). Most vital in covenant symbology is that of Israel’s relationship to God presented in marital terms. Fidelity is required from Israel to YHWH.

 

Just as Jerusalem will be intimately associated with David and the monarchy, so Jerusalem and the temple will be of central importance.

 

“The earthly Temple is thus the vehicle that conveys the prophet into the supernal Temple, the real Temple, the Temple of YHWH and his retinue…This Temple is an institution common to the heavenly and the terrestrial realms” (p 123).

 

YHWH dwells in the temple, not in an anthropormorphic way but in His very essence, His “‘name'” (p 125). Thus, the temple becomes the world in essence and the true method of spiritual ascent.

 

Very valuable book.

 

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 Sinai and Zion: An entry into the Jewish Bible, December 11, 2007
By

Micah G. Webb (Ridgecrest, California) – See all my reviews(REAL NAME)

This review is from: Sinai and Zion (Paperback)
This books makes wonderful insights into the study of Judaism that everyone can use. Jon Levenson delves into what was the force of Sinai and Zion as well as the result of said ideals. When one reads about the promise made to King David, one gets a full,comprehensive understanding of the promise G-d made to His shepherd. Yet, the premise of the book seems to be critical at the beginning suggesting that Levenson does not believe in the actual occurences of the events. He claimed not to go into the Christian JEDP theory, but somehow offered an understanding akin to a Jewish equivalent. The actually noting in the text concerning of Sinai and Zion suggest the belief in their actuality and in their effect for the Jews of today. The author is offering a true understanding of the implications of both Sinai and Zion, but his personal do not appear to connect at the forefront of his book. No disrespect, the book is brilliant and makes important insights the both Christians and Jews can benefit from, yet there needs more of a fundamental belief such events actually occurred or outright assertion somewhere.