1000 Verses – a project of Judaism Resources

There are many ways to describe David’s career, to encapsulate the accomplishments of his life but let us see how the Bible describes David’s life. Toward the end of the book of 2Samuel (23:1) David is described as the man who was raised to be the anointed one of the God of Jacob and the sweet singer of Israel (perhaps a more accurate translation of the Hebrew would be; “the one who gave pleasantness to the songs of Israel.”) David executes his duty as Israel’s king through his songs, the book of Psalms.

Again, the responsibility of a king is to lead his nation to its destiny. How did David do this through his songs?

In David’s own day he exerted himself to build the Temple. Although David did not build the Temple himself, he still prepared the materials for the Temple, he received the prophecy about the architectural details of the Temple and David found the place upon which the Temple was built. But the Temple is not merely a building built on a geographical location. It is a building built with love for God and obedience to God, and David inspired that love and obedience in the heart of Israel through his Psalms.

But David’s role as king of Israel did not end with David’s death. David’s role as king of Israel extends to this very day. Throughout Israel’s long exile it is in the songs of David that Israel finds inspiration and hope. It is through the songs of David that we maintain our loyalty to God’s message. The Psalms of David inspire us to keep sight of our destiny, to hold on to God’s truth and to hope for God’s salvation. And the Psalms of David actually give voice, expression and articulation to our message.

David experienced a colorful life. He suffered humility and shame, and he enjoyed honor and fame. He felt guilt and he experienced forgiveness. He struggled, as we all do, and experienced both failure and success. David’s life covers the full gamut of the human experience and in each situation David gives expression to a heart that trusts in God. In sin and in righteousness, in joy and pain, in humility and in honor in victory and in defeat. And in each of these situations we have expression of a heart that yearns for God. These songs lead us in each situation that we find ourselves, they guide us and they direct our hearts to God and to God alone.

David is the king after God’s heart. He is the man that God chose to lead us years ago and he still leads us to our destiny today.

When the Messiah comes he will not come with a different message. The Messiah will not oppose the message of Israel, he will confirm it. The Messiah, like David before him will teach that God is close to everyone who calls out to God with sincerity. He will sing about the perfection of God’s holy law. He will speak of the blessing of obedience to God’s law. He will sing of the joy that is inherent in recognizing God’s love in every detail of existence. The Messiah will stand as a continuum of the message and the leadership of his ancestor David. Like his ancestor before him, the Messiah will inspire Israel to obedience and love of God. And like his ancestor before him, the Messiah will see to it that a Temple is built for God in Jerusalem.

In the footsteps of David, the Messiah will do all of the above without diverting attention to himself. The Messiah will set the example of a heart that yearns for God as did David before him. And the heart of the Messiah will draw the hearts of Israel and the hearts of all mankind to love and to obey God.

And when the Messiah continues the work of his ancestor, David the nations of the world will experience the blessing that God promised to the world through the children of Abraham. For that blessing does not come to the nations through the Messiah alone. That blessing flows to the nations through the people of Israel, through the Temple in Jerusalem and through the Messiah who sits on David’s throne.

So to recap; what does the Bible teach us about the Messiah? That he will be king of Israel and that he will sit on the throne of David. This means that he will lead Israel to its destiny, to be a blessing to all the nations of the earth, and he will do so as a continuation of David’s legacy. In short we can say that the Messiah will pick up the tune where his ancestor David left off.

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V. 65. Page 238

Here Brown devotes one paragraph to one of the major Jewish objections against Christianity (- note: one paragraph out of a five volume series that spans almost 1500 pages! And this paragraph is not even placed in the section that purportedly deals with the Jewish objections of this category (- theological objections; idolatry)).

“I am aware, of-course, that traditional Jews point to God’s revelation at Sinai, as recounted by Moses in Deuteronomy 4:14-34, emphasizing that the people of Israel saw no form on Sinai – including that of a man or woman – and that they should not make an idol in any shape or form. Therefore, it is argued, we are violating the Sinai covenant by worshiping Yeshua as god, as if we were making a man into a god (or vice versa).”

Again, before getting to Brown’s response; a question is in order: Why when quoting Deuteronomy 4 does Brown stop at verse 34? Does he not realize the critical nature of verse 35 and its central place in this discussion? Verse 35 reads: “Unto you it was SHOWN in order that you know, that the Lord is God, THERE IS NONE ELSE BESIDE HIM.” In other words: whatever it si that we are to worship was shown to us at Sinai, and we are to worship NOTHING ELSE.

Now to Brown’s response. “But that is a crass misunderstanding of our faith. We do not worship a human form. The New Testament plainly states that “no one has ever seen God” (John 1:18a) describing Him as the One “who lives in unapproachable light, whom no one has seen or can see” (I Tim. 6:16). In Yeshua, however, we recognize the fullness of God revealed, not in physical form or shape – how absurd! – but in spiritual reality, clothed in human flesh.”

A crass misunderstanding of Sinai and a mockery too. As if a nifty word-game can get around the prohibition against idolatry. This is actually the third lesson of Sinai that seems to have completely escaped Brown. Brown missed the idea that Sinai sealed a covenant between two living parties, Brown missed the idea theme that Sinai is the yardstick against which subsequent claims for prophecy are judged, and here Brown misses the idea that Sinai serves as the definitive teaching on the subject of idolatry (Exodus 20:19, Deuteronomy 4:15). Brown also has completely missed the concept of the Oral Law because it is here that the Scripture most explicitly testifies to the concept of the Oral Law.

Allow me to reiterate what we mean when we say Oral Law. When we say that we believe in the Oral Law we are saying that there is more to the commandments than what is written in the Five Books of Moses. The concept of the Oral Law maintains that the full scope of the commandment can only be grasped through the living testimony of Israel. Those, such as Brown, who dispute the authenticity of the Oral Law contend that everything that Israel needs to know about the Law is completely contained in the Five books of Moses.

When it comes to the Law that prohibits idolatry, the Torah clearly and unequivocally authenticates the position of the believers in the Oral Law. God chose to teach the prohibition against idolatry to the nation of Israel in a direct fashion. As opposed to the other commandments, where God taught them to Moses who then went and taught them to Israel, God Himself taught the nation of Israel the injunction against worshiping idols.

Now, according to Brown and his fellow deniers of the validity of the Oral Law, God should have recited some words or handed Israel a book – and nothing more. After all, if there is no Oral Law then everything must be contained in written words. But that is not what God did. He certainly did recite words and He also gave Israel a written record of those words in the form of the two tablets, but He did not stop there. In order to teach Israel who it is that they are to worship and who it is that they are not to worship God put Israel through a fiery experience which goes far beyond words. And the written words itself point to this fiery experience as the touchstone for the prohibition against idolatry (Exodus 20:19, Deuteronomy 4:15). Subsequent passages identify idols with the simple term: “that which I have not commanded” (Deuteronomy 17:3), or: “that which your fathers did not know” (Deuteronomy 13:7); implying that if we did not hear about it from our ancestors from Sinai, then it is an idol that is not deserving of our worship. If there is anywhere in scripture that we are taught that words alone do not adequately convey the underlying message of a commandment; it is here. And it is precisely here, in the realm of idolatry, that Christianity most emphatically rejects the living testimony of Israel.

How does the living testimony of Israel negate the claims of Christianity concerning the alleged divinity of Jesus? Simple! At Sinai we were shown towards whom it is that we are to direct our devotion. Anyone or anything that was not revealed to our ancestors at Sinai, is not deserving of our worship. No one ever claimed that our ancestors saw Jesus at Sinai. If God wanted us to direct our devotion to Jesus, He would have shown Jesus to us at Sinai. Since Jesus was not there at Sinai, worship of him is idolatry.

But what about those nifty word-games? What about the claim that Jesus is somehow one and the same as the God we encountered at Sinai?

The basic response is that if “a” is not equal to “b” then “b” cannot be equal to “a”. In other words, if worship of the God who revealed Himself to our ancestors at Sinai is not worship of Jesus, then worship of Jesus is not worship of the God who revealed Himself at Sinai. Its as simple as that.

To illuminate the matter from a different angle let us focus on the sin of idolatry. The sin of idolatry is not a philosophical abstract, it is a sin of the heart. The sin of idolatry is not committed when you use the wrong phrase – for example, according to Brown; the phrase: “the fullness of God revealed in physical form” would be “absurd” and presumably idolatrous, while the phrase: “the fullness of God revealed in spiritual reality clothed in human flesh” is perfectly fine. These word games have nothing to do with the sin of idolatry.

The sin of idolatry is perpetrated when one’s heart is committed in devotion to an entity other than the God of Israel. In order for one to commit their heart in devotion to someone or to something, there has to be a basis for that devotion, a motivation and a stimulus for that devotion. In the case of the God of Israel, the stimulus for the devotion is the awe one feels in the presence of the Master of all creation, who holds the existence of every being in His hand. Devotion to God is rooted in the understanding that every fiber of our existence belongs to Him because it was He who brought us into existence to begin with. Worship of God is inspired by the sense of gratitude that we feel for all of the kindness that He is constantly pouring upon us with love and mercy. Israel’s devotion to her God is rooted in the very fact that God is God. It is impossible to separate between Israel’s devotion and the concept of Creator, Master, and Sustainer of all existence – because Israel’s devotion is rooted in those very truths.

The Christian’s devotion to Jesus on the other hand is rooted in the admiration of a human character portrayed in the pages of the Gospels. It is rooted in an awe for his alleged righteousness, in a reverence towards his teachings, and in an appreciation for his sacrifice and suffering – all of which took place in a human body. All of this devotion has nothing to do with the claim that he is somehow divine. All of the feelings that a Christian bears in his or her heart towards Jesus are entirely possible without believing that Jesus is divine. The argument that Jesus is somehow one and the same as the God of Israel is not the root or the stimulus for the Christian’s devotion – rather it is the result of the Christian’s devotion. The words: “Jesus is the same as the God of Israel”, are simply a set of words that is appended to the Christian’s devotion to Jesus as a justification for the devotion, but in no way is this set of words an intrinsic and inseparable part of the devotion itself.

The awe that one experiences when contemplating the reality of the Master of all existence, the gratitude that one feels for the kindness of existence, and the submission that we feel towards the One who created us out of nothing – has nothing to do with the admiration that Christians feel towards the human character portrayed in the four Gospels. These are two different devotions rooted in two different sets of human emotions. One is the service of God and the other is idolatry.

Written by Harav Hagaon R. Aaron Lopiansky Shlita,
Rosh HaYeshiva  “Yeshiva of Greater Washington”
This amazing letter (printed in his book “Time Pieces”) is too good to
be kept just for yourself. Please share it with others.

My dear child, It is now a quiet moment late at night. After an exhausting day of Passover cleaning, you have sunk into the sweetest of sleeps, and I am sitting here with a pile of haggadas, preparing for Seder night. Somehow the words never come out the way I want them to, and the Seder evening is always unpredictable. But so many thoughts and feelings are welling up in my mind and I want to share them with you.

These are the words I mean to say at the Seder. When you will see me at the Seder dressed in Kittell, the same plain white garment worn on Yom Kippur, your first question will be, “Why are you dressed like this?” Because it is Yom Kippur, a day of reckoning. You see, each one of us has a double role. First and foremost we are human beings, creatures in the image of God, and on Yom Kippur, we are examined if indeed we are worthy of that title.

But we are also components of Klal Yisrael, the Jewish People, links in a chain that started over 3,000 years ago and will make it to the finish line of the end of times. It is a relay race where a torch is passed on through all the ages, and it is our charge, to take it from the one before and pass it on to the one after.

Tonight we are being judged as to how well we have received our tradition and how well we are passing it on.

It is now 3,300 years since we received that freedom in Egypt. If we imagine the average age of having a child to be about 25 years of age, there are four generations each century. That means there is a total of 132 people stretching from our forefathers in Egypt to us today. 132 people had to pass on this heritage flawlessly, with a devotion and single-mindedness that could not falter.

Who were these 133 fathers of mine? One had been in the Nazi death camps; one had been whipped unconscious by Cossacks. One had children stolen by the Czar, and one was the laughing stock of his “enlightened” brethren. One lived in a basement in Warsaw with many days passing with no food to his mouth; the other ran a stupendous mansion in France. One had been burned at stake for refusing to believe in the divinity of a flesh and blood, and one had been frozen to death in Siberia for continuing to believe in the divinity of the Eternal God. One had been hounded by a mob for living in Europe rather than Palestine, and one had been blown up by Palestinians for not living in Europe. One had been a genius who could not enter medical school because he was not Christian, and one was fed to the lions by the Romans…

132 fathers, each with his own story. Each with his own test of faith. And each with one overriding and burning desire: that this legacy be passed unscathed to me. And one request of me: that I pass this on to you, my sweet child.

What is this treasure that they have given their lives for? What is in this precious packet that 132 generations have given up everything for? It is a great secret: That man is capable of being a lot more than an intelligent primate. That the truth of an Almighty God does not depend on public approval, and no matter how many people jeer at you, truth never changes. That the quality of life is not measured by goods but by the good. That one can be powerfully hungry, and yet one can forgo eating if it is not kosher. That a penny that is not mine is not mine, no matter the temptation or rationalization. That family bonding is a lot more than birthday parties; it is a commitment of loyalty that does not buckle in a moment of craving or lust. And so much more.

This is our precious secret, and it is our charge to live it and to become a shining display of “This is what it means to live with God.” 132 people have sat Seder night after Seder night, year after year, and with every fiber of their heart and soul have made sure that this treasure would become mine and yours.

Doubters have risen who are busy sifting the sands of the Sinai trying to find some dried out bones as residues of my great-great-grandfather. They are looking in the wrong place. The residue is in the soul of every one of these 132 grandfathers whose entirety of life was wrapped up in the preservation of this memory and treasure. It is unthinkable that a message borne with such fervor and intensity, against such challenges and odds, is the result of a vague legend or the fantasy of an idle mind. I am the 133rd person in this holy chain.

At times I doubt if I am passing it on well enough. I try hard, but it is hard not to quiver when you are on the vertical shoulders of 132 people, begging you not to disappoint them by toppling everyone with you swaying in the wind.

My dear child, may God grant us many long and happy years together. But one day, in the distant future, I’ll be dressed in a kittel again as they prepare me for my burial. Try to remember that this is the treasure that I have passed on to you. And then it will be your turn, you will be the 134th with the sacred duty to pass on our legacy to number 135.

What does the Scripture teach us about the real Jewish Messiah? The most important word that the Scriptures gave us to describe the Messiah is “David.” The Scriptures called the Messiah by David’s name 6 times (Jeremiah 30:9, Ezekiel 34:23,24, 37:24,35; Hosea 3:5). The prophet describes our yearning for the Messiah as yearning for our King David (Hosea 3:5). There is no person in all of Scripture that we know as well as David. David’s heart is the most open heart in all of Scripture. His heart is bare for all of us to read in the Book of Psalms.

Everyone agrees that if you want to know what the Messiah is all about then you need to read the Book of Psalms. But I encourage you, don’t read the Psalms like Dr. Brown, searching for a word or a phrase that you could exploit to support what the Church would have you believe. Instead read the Psalms as the followers of David have been reading them for 3000 years, feeling David’s heart. Open your heart to the song and to the spirit of the Book of Psalms.

When you open your heart to the Book of Psalms you will discover the personality of the Messiah. You will see a king who leads with humility, emphasizing his own utter helplessness before God and his total dependence upon God. You will not see a king who emphasizes his supposed superiority over other people. You will see a king who recognizes that every breath of air that God grants him is an expression of God’s love and he encourages you to look at your existence the same way. You will find a king who brings every fear, every worry, every problem and every sin directly to God and to God alone and he directs you to do the same. In the Psalms you will see a king who directs all of mankind’s devotion and worship towards God and he doesn’t divert an iota of that devotion towards himself. And you will see a king who does not stand apart from other men, emphasizing the differences that separate him from others. Instead, you will find a king who stands shoulder to shoulder with mankind inviting all of humanity to sing God’s praises together with him.

The Messiah will sing David’s song. He will take that same song and bring it home to all of humanity. The Messiah will make David’s song resonate in every heart. The Messiah will take the same message of David and make it the message of all mankind.

Psalm 148 gives us a taste of the Messiah. In that Psalm David invites all of creation to sing the praises of God together with him, the heavens, the earth and all of mankind. And when the Messiah comes he will bring all of mankind to join in David’s song of praise to the God of Israel.

Reader’s Guide to the Bible; Dr. Brown vs. God

In my own life I find that the more I study the Bible the more I am able to articulate why it is that Jesus is not who the Church claims he is. The Bible gives me the clarity and the strength to see right through the arguments of the missionary.

Dr. Brown points to the same Jewish Bible and he arrives at the opposite conclusion. How does he do this? How does he get a book which so clearly directs the Jew to reject the claims of the Church to be seen as supportive of those very claims?

If you read Dr. Brown’s work you will see that he simply omits some of the foundational Scriptural passages when he presents “Scripture’s position” on a given subject. He misinterprets other passages in his effort to support the claims of the Church but these are not his main tools. The main tool that Dr. Brown uses to get the Bible to point to Jesus is that he invents his own reader’s guide to the Bible. What do I mean when I say “reader’s guide to the Bible”?

You see, in order to build a world-view on the basis of the Jewish Bible you need some guidance. The Jewish Bible is a big book, about 30,000 verses. It is very easy to get lost out there. Someone has to tell you where to find a teaching on a given subject and someone has to tell you what is central and foundational and what is peripheral. It is only if you have this information that you can see the Bible as a cohesive whole.

Thankfully, the Author of the Bible provided us with a reader’s guide to His book. God used various literary devices to accentuate and to emphasize certain passages and concepts. Certain ideas are repeated again and again. Sometimes the narrative builds to a climax demonstrating what the Author sees as the pinnacle of a given event. The Author uses strong and commanding language to show that a given teaching is central and important.

If you follow the Author’s cues you will realize that the prohibition against worshiping idols is central. The practice of justice and mercy is foundational. The election of Israel, observance of the Law of Moses, the power of repentance and the Temple in Jerusalem are all pillars of the Scriptural worldview.

The Scriptures introduce Deuteronomy 4 as the definitive teaching on the subject of idolatry and Ezekiel 33 is presented as a teaching on the subject of dealing with guilt and sin. This is the guidance that the Divine Writer of Scripture provided for the readers of His book.

When I follow the guidance of God I see the theology of Judaism in the pages of Scripture. I find all of the foundational teachings of Judaism spelled out clearly and explicitly in the pages of the Jewish Bible.

I now turn to the books of Dr. Brown. Dr. Brown is encouraging his readers to find the theological underpinnings of Christianity in the same Jewish Bible. How is he going to do this?

He takes various passages and misinterprets them so that they support the theology of Christianity. But before he does this he discards the reader’s guide provided by God and he puts forth his own “reader’s guide” to the Bible. Instead of pointing his readers to Deuteronomy 4 for a teaching on devotion he tells his audience that Genesis 18 is the central teaching on worship and devotion. God, the Author of Scripture doesn’t place this passage at the center of this discussion, but Dr. Brown does.

When it comes to the subject of sin and guilt, Dr. Brown also ignores the Author’s guidance. The Author points to Deuteronomy 30 as a teaching on how the nation can repair its relationship with God and to Ezekiel 33 as a teaching on how an individual deals with the burden of sin. The Ezekiel passage is introduced with the question; “our sins and our transgressions are upon us and we melt away in them, how then shall we live?” Deuteronomy 30 did not make it into Dr. Brown’s discussion of this subject and Ezekiel 33 is relegated to the back pages of the discussion and is not given the weight that God gives it.

Instead Dr. Brown points to Leviticus 17:11 as the focal point on dealing with guilt and sin. But God doesn’t put His finger on this passage as a teaching on this subject. Leviticus 17:11 is introduced by the Author as a teaching against drinking blood.

So here we have it. Dr. Brown puts aside God’s reader’s guide to the Bible and presents us with his own. Are we to take this seriously? In case you answered yes to this question then please consider the following. Dr. Brown doesn’t take his own reader’s guide to the Bible seriously.

On page 199 of “The Real Case for Jesus” Dr. Brown excitedly declares that Zechariah 6 is the “most overt passage in the Jewish Bible where a human being is identified with a Messianic figure.” He tells us this to highlight the point which he incorrectly gathered from between the lines of the narrative that the Messiah is some sort of priest. So when it comes to a point that the prophet only refers to in a backhanded way (according to Dr. Brown’s faulty interpretation) this prophecy in Zechariah is prominent and significant. But when the prophet tells us explicitly that this Messianic figure is to build the Temple, Dr. Brown tells us that this prophecy only appears once and in only one book of the Bible and is therefore of little significance (page 172 of Volume 3 “Answering Jewish Objections”).

How then can I abandon God’s guidance concerning the centrality of various Scriptural passages and accept the guidance of a man who doesn’t take his own words seriously?

Here is the first of the three questions that I will be sharing with you. God gives us clear direction concerning His book. He highlights certain points and He tells us that certain passages are teachings on particular subjects. How can I be expected to abandon the guidance provided by God and accept the guidance of a man who doesn’t take his own words seriously? How could I follow the direction of the Church when the Author of Scripture is pointing the other way?

Do you understand my question? Do you not recognize that this is an important question? Is this something I am not supposed to notice? If Dr. Brown would have a good answer for this question, would he withhold it from you?

The Church had 2000 years to work on this question and they have failed to address it. Can you understand why a Jew has the moral responsibility to disregard the claims of the Church if they cannot address this foundational question?

For we are the children of Abraham, Isaac and Jacob

Every breath/soul will praise God (Psalm 150:6)

Judaism affirms that God established the basic foundations of Judaism in the hearts of the Jewish people. The Exodus and the Sinai revelation which were experienced by the nation as a collective unit, served to establish the basic truths of Judaism in the hearts and minds of the nation. The sacred books were presented to the nation in order that their message be assimilated by the people who will read these books in light of the foundational experiences.

As it is with any written work, and especially one as lengthy as the Jewish Scriptures, there will be questions and confusion. Judaism maintains that the Divine intent was that the judges of the Jewish people arbitrate in all situations where the Scriptural guidance is not clear. The foundational concepts of Judaism will never be affected by the intricacies of the text because they are not dependant on the text. They were established in the hearts of the people independent of any text.

Protestant Christianity, on the other hand prides itself that it does not rely upon humans for the foundation or for the transmission of their belief system. Protestants point to the texts of Scripture and declares that they only rely upon the word of God.

Without getting into the question as to who decided that these texts are indeed the word of God and upon what authority is this decision based, there are serious problems with the Protestant position. If indeed these texts are to serve as the foundation of the religion, and these texts are not meant for any specific audience (as opposed to the texts of Judaism which are meant for a specific target audience) – then who is to arbitrate when confusion arises? These confusions are not limited to peripheral issues in the Christian faith. The texts are unclear about some of the most essential issues of Christianity. This problem is severe enough when we limit our focus to the Christian Scriptures alone. But the confusions are multiplied exponentially when we throw the Jewish Scriptures into the mix.

The sacred texts of Christianity do not give clear direction on issues such as the alleged divinity of Jesus, on the position of the Law of Moses after the advent of Jesus, on the role of the Jewish people in the Messianic age and on many such issues that have divided the ProtestantChurch since its inception.

Since Protestant Christianity does not attribute any authority to a body of human judges, there is no way that these conflicts can be effectively resolved except on a person by person basis. Each reader could resolve the confusions as he or she sees fit. This leaves Christianity with the unhappy proposition of having as many Christianity’s as there are adherents.

This is only where Christianity’s problems begin. When we consider the question of the trustworthiness or lack thereof of the sacred texts of Christianity the Protestant Christian can only point to the texts themselves. As opposed to Judaism where the testimony of the living nation augments the testimony of the texts and the testimony of the texts augments the testimony of the living people – Protestant Christianity only has a set of books upon which they could place their trust. How can we know if these texts were written by honest people? On what basis can we accept that the books of the Christian Scripture were authored by people who lived up to a high ethical and moral standard? Why should we judge the authors of the gospels in a favorable light if there is no outside evidence to support the thesis that these were honest and ethical people?

In the case of Judaism, we have the testimony of the nation concerning the moral and spiritual character of the Biblical authors. These men and women established their credentials in the hearts, minds, and memories of a nation appointed by God as His witnesses. If we find confusion in their writings, we have the testimony of the nation amongst whom these writers lived to reassure us that these authors were holy and trustworthy. The confirmation of a nation serves to counteract any questions that would arise from the body of the texts.

In the case of Christianity, on the other hand, the exact opposite is true. The Jewish people amongst whom these authors lived remember them in a negative light. Why should we trust these people? What is the justification to exert ourselves to straighten out the confusion that abounds in their writings? Where is the witness that will stand to counterbalance the contradictions found in the gospels?