I have made forty-four trips to Israel since 1990 but I have only led two tours. One was a private group from my university; the second, last year, I opened to the public–primarily various readers of my books who had followed some of my career as a biblical scholar. The tour was so successful that I have decided to do another, but with a reshaped itinerary. I am limiting the group to just 45, to allow for maximum face-to-face time. This tour will most likely fill up quite quickly so if you are interested you might want to act soon.

You can find full details at my Blog Site:

http://jamestabor.com/2011/02/21/prof-tabor-to-lead-israel-tour-october-21-30-2011/

One of the most fascinating blogs dealing with the Land of Israel is that of John Carlson, formerly of the St. Francisville, LA Temple Sinai, where Ross Nichols is the teacher. John and his wife Carin, who is an artist, now live in Israel. John is an amazingly talented musician, singer, and songwriter as well as a deeply immersed student of the Bible and history. John speaks live every Shabbat on Ross Nichol’s weekly Torah study broadcast live from historic Temple Sinai (http://shma.tv). He regularly writes of his insights and experiences in Israel from his “watchpost” at Kibbutz Merchavia the Galilee. The blog is well worth browsing but we wanted to mention in particular his latest long and highly informative post: Who is the Enemy? It is an invaluable discussion and reference for all the current players in the Middle East scene and the conflicts between the Palestinians/Arabs/Muslim and the Israelis.

I want to encourage all our readers to follow the weekly teaching and Torah readings of Ross Nichols each Shabbat at 11:30EST/10:30CST live over the Internet. You can either hear the audio or the live streaming video. There is also a wonderful archive of lessons from the past weeks up on the Web site Roots of Faith. What you are going to experience is something unavailable anywhere else on the Internet so far as I know. What Ross presents is a clear, textually based lesson tightly tied to the original Hebrew with close attention to the original language and the meaning of the key words. Here is last Shabbath’s lesson. Give it a try, or tune in live when you can:

http://rootsoffaith.org/2010/12/25/a-child-is-born-shemoth.htm

The initial plans for forming United Israel World Union were made in Waterville, N.Y. over the weekend of December 30 and 31, 1943 and January 1, 1944 Tevet 3,4,5 in upstate New York at the home of the Burlingames. The official founders’ meeting was held on February 5, 1944.  By-laws and a simple statement of faith were drawn up. The motto of the movement was “My House Shall Be Called A House of Prayer for All Peoples.” UIWU was officially and legally incorporated on April 17, 1944 under the laws of the State of New York. A Fifth Avenue headquarters office opened in New York on May 11, 1944. We now have the 60 year archive for UIWU stored at our new editorial headquarters offices in Charlotte, NC.

Over the past few months I have been going through those early files and have been endlessly fascinated at what I have found. We have original minutes of the first meeting, an initial handwritten membership list totaling 67, counting David, and many other historic documents, including David’s hand-drawn sketch of the stationary for the organization. I think one of the most exciting things I have found was a yellowed, typewritten, one-page outline, clearly the original, that listed out the main “creed” of UIWU under five headings.  We have reproduced it here for all of you to see.  The content is as amazing as it is simple and elegant.  Sixty years later, as I write this editorial, I am deeply moved by David’s biblical and prophetic vision.

I mention these details, not as an exercise in historical trivia, but as a vital and fascinating part of the story. Some years ago I decided to look up the dates of these meetings on the Jewish calendar. As most of our readers know, each week a specific portion from the Torah and the Prophets is read in synagogues all around the world. I was just curious as to what might have been the readings during some of these founding meetings.  I had noticed over the years that many important historical events, especially involving the affairs of the Jewish people, seemed to correlate with the themes and emphases of these weekly readings. I was amazed at what I found and want to share it with our readers.

On the very weekend of that initial founding meeting, held over New Year’s weekend (1943/44), the Torah reading is called “Vayiggash” and is taken from Gen 44:18-47:27. The Hebrew word “Vayiggash” literally means “And he drew near,” and is the opening phrase of the reading for that Sabbath. It is the moving account of how Judah, one of the twelve sons of Jacob, drew near to his lost brother Joseph who had been sold into slavery as a teenager. In these very chapters Joseph reveals his identity to his brothers.

There is a hidden metaphorical meaning here that is quite profound.  Apparently the ancient Rabbis understood it, judging by the text from the Prophets that they paired with this particular Torah reading. The brother named Judah becomes the ancestor of the Jewish people. Joseph, in contrast, is the father of Ephraim and Manasseh, the largest and most representative of the “lost tribes” that were carried into captivity by the Assyrians in the 8th century B.C.E. and totally lost their identity.  In the Genesis story Joseph is completely forgotten. It is just as if he did not exist. His father Jacob gives him up for dead.

This is precisely what the Hebrew Prophets predict will happen to the northern tribes of Israel. They are to completely lose their identity as Hebrews or Israelites and after a few centuries are mixed among the nations of the world so that everyone assumes they are Gentiles. In effect, as Israelites, like Joseph of old, they are “given up for dead.” As the prophet Hosea puts it, they will become “not my people.” However, just as Joseph rose to great heights and finally made himself known to his brothers, the Prophets predict that the “lost tribes” will regain their identity as Israelites and join with their brother Judah (the Jewish people) in a spiritual renaissance that will bring redemption to the entire world. This is surely the most dominant theme of the Hebrew Prophets.[1]

The reading from the Prophets that is attached to this particular weekly Torah portion is Ezekiel 37:15-28. There the prophet Ezekiel is told to take in his hands “two sticks,” one for “Judah and his companions,” and the other for “Joseph and his companions.” Historians refer to these as the “two houses of Israel.” In other words, not all Israelites are Jews, but all Jews are Israelites.  The Jewish people mainly represent one tribe—that of Judah, with some additions. The “lost tribes” are primarily Joseph with some elements of the other tribes associated with him.

On that historic first weekend of January, 1944 it is surely significant that as David and his small band of dedicated associates gathered to actually “found” UIWU, Jews around the world were reading in their synagogues these meaningful passages from Genesis and Ezekiel that deal with Joseph and the return of the “lost tribes.” David has no idea of this correspondence at the time and when I pointed it out to him some years ago he was astounded at the association. Many times in history it seems that significant events occur in close thematic association with these Torah readings. I suppose one could conclude that these are matters of chance or strained interpretation, but in so many cases the correspondence is so striking and impressive that it seems to witness to an “unseen Hand” at work in history. This is particularly the case when it comes to key events in the history of the people of Israel. One cannot help but wonder if that weekend in January, 1944 was such a case. Zechariah warns us not to despise the “day of small things.” Often, as redemptive events unfold it is not so much the size or public notoriety that counts, as whether the ideas involved are those “whose time has come.” We believe the founding of UIWU with its unique principles 60 years ago represents one of those pioneering efforts whose full results are yet to be seen.

[1] See our Web site article “United Israel and the Coming Redemption: Four Major Themes,” which contains some of the major texts (www.unitedisrael.org).

As sundown fell across Israel, Europe, and the United States this evening millions of Jews and many others who care about the history of Israel are preparing for tomorrow night and the advent of Hanukkah, the Festival of Dedication. What might be lost is the historical grounding of the feast of Hanukkah itself, which seems to actually derive from Tuesday’s date: Kislev 24 or the 24th day of the 9th month of the Jewish calendar. Notice carefully this historical background:

The book of the prophet Haggai comes to us from the 2nd year of the Persian King Darius, late summer, August, 520 BCE. It is one of the most precisely dated books in the Hebrew Bible, much like its sister Zechariah, and its twin Malachi. The three go together, like peas in the pod, both coming from that crucial time of the “restoration” of Judah to the Land following the Babylonian captivity. Collectively they are our LAST WORD from Yehovah in terms of how the redemption is to unfold. It is very likely, based on Haggai 1:12, where the Prophet is called the “messenger of Yehovah,” that Haggai is in fact the author of the book we call Malachi, as this book is just named “My Messenger,” and the name of the prophet who wrote it is not given. Both Haggai and Zechariah address their contemporary situation, as one would expect, and are concerned that the Temple be rebuilt and that the constitution of the new state of Judah be ordered according to the Torah. However, if read carefully, both clearly understand that this restoration of Judah is only a preliminary, even symbolic step, to a coming GREAT restoration of Judah and ALL Israel. Even though there is a Priest (Joshua), and a Governor (Zerubbabel) of the Davidic line, there is no anointing of the BRANCH figure of whom both Isaiah and Jeremiah had spoken. One way of putting this is to say that Haggai and Zechariah are working in the tall shadow of JEREMIAH (see especially chapters 30-31), and they know, from his clear and powerful prophecies, that the final days have not come with this tiny little beachhead return of a portion of Judah to the land. But they do believe that this return of Judah is a “sign” of things to come, and a guarantee that the Plan of Yehovah, to fill the earth with justice and righteousness, through Abraham’s seed, is not to fall to the ground.

And that leads us to the curious and fascinating references to the 24th day of the 9th month–Kislev 24 in modern Jewish parlance.

Notice, reading the book of Haggai is sequential, it takes you through the last months of the year. It begins with the Rosh Chodesh of the 6th month (August), takes you through the 21st day of the 7th month (2:1), which is the last day of Sukkoth (October), and then into December–with the 24th day of the 9th month. Haggai’s third and fourth messages come on this very day. It is a short book, and if you skim it through you will see the building sequence.

Kislev 24 is mentioned FOUR times in the second chapters, verses 10, 15, 18 and 20. Twice it is emphasized that “from THIS DAY FORWARD I will bless you,” and twice Haggai gets a special Word from Yehovah, on this very day. You have to read the whole chapter to get the context, but the message is basically that Yehovah will “SHAKE the heavens and the earth and ALL NATIONS,” overthrowing their power, anoint the chosen one (symbolized in that day by Zerubbabel), and essentially make Jerusalem the new world capital. For the DETAILS you need to go back, of course, to Isaiah, Jeremiah, and Micah in particular, as they set forth the entire agenda to which Haggai only briefly alludes.

This message is addressed to the two “messiahs,” the Priest and the “King” or Governor, Joshua and Zerubbabel, respectively (2:4-5). They become “signifiers” of things to come. They are not the final anointed ones, and Zechariah picks this up in his visions, especially chapters 4 and 6. These symbolic figures, as well as the promised presence of the Holy Spirit (see 2:5 and Zech 4:6!), are the guarantee that Yehovah will bring about these promises.

Notice, Zechariah begins getting his visions and messages in the 8th month of that same year (Zech 1:1), or mid-November. He has EIGHT night visions, they are all quite difficult to follow, but prophetically important in forecasting the redemptive future. There is much more detail in Zechariah, but the two, Haggai and Zechariah, should be read in tandem, as one explains the other. Now, note carefully, Kislev 24 is not specifically mentioned in Zechariah, but it is alluded to in chapter 4:8-10. It is the famous “day of small things,” that one might be led to “despise,” because after all, this tiny little remnant of Judah, beginning to lay the foundation of a nondescript temple, under the mighty thumb of the Persian empire, was hardly even worthy of the name of a city-state, much less a world kingdom, and yet had HOPES and DREAMS and promises of world dominion!

Chapters 7-14 of Zechariah, which he gets two years later, are quite different. They are straightforward and fairly plain, laying out, likely in some sequential order, both the preliminary events, and the detailed climax, of the “time of the end.”

So, what about Kislev 24? It seems to have a three-fold meaning. First, in the time of Haggai and Zechariah, it was the day MARKED for the promise that the redemption would ultimately come about, not by power, nor by might, but by the Spirit of Yehovah–but “in its time.” Second, subsequently though history, this day seems to be one upon which key events take place, perhaps only a few of which have been recognized down through history. And finally, it might well turn out that on some Kislev 24 in the future, that date will serve as a “countdown marker” for the unfolding of the mysterious 1260/1290/1335/2300 days of Daniel’s visions, which interested Sir Isaac Newton so much.

During the period of the Maccabees, when Syrian ruler Antiochus IV unleashed his great persecution against the Jews of Judea/Palestine, it was on Kislev 24 that the enemy was defeated and the Temple freed from its desecration. That is why the festival of Chanukah is celebrated beginning at sundown, at the end of Kislev 24. In other words, it is NOT so much Chanukah that is important, as its marker date: Kislev 24. It seems to become a kind of banner date in history that marks any kind of “signal” of future redemption.

Fast forward to December 9, 1917. General Allenby, leading the British forces (remember Lawrence of Arabia), liberates Jerusalem for the first time in centuries from Turkish/Muslim rule. The date on the Jewish calendar–you guessed it: Kislev 24! That evening the Jewish soldiers in the British army celebrated Chanukah and went to the Wall in openness and freedom. The Torah reading that week was Mikketz (Gen 41), where JOSEPH is raised to power and saves Judah. And the Haphtorah reading, for the special Sabbath of Chanukah, as it is today, is the fascinating Zechariah 2:14-4:7! Note how it begins: “I have returned to Zion,” which seems to be the essential meaning of THIS DAY.

It is doubtful that Allenby was aware, during the heat of the battle, of even Chanukah, but certainly he knew nothing of Kislev 24.

If we begin checking in history over the past 2520 years (remember that number), there have been numerous times when Kislev 24 has played a large part, and even a smaller more symbolic part, in the unfolding of redemptive history. For example, no matter what one’s view of Yeshua might be, it seems in all likelihood that Yeshua was conceived on this day, nine months before his birth in September 3 BCE.

Some UIWU officers also noticed some years ago that the encounter David Horowitz had at the cave with his teacher Moshe Guibbory, as recounted in his autobiography, Thirty-three Candles, was on Friday night, December 16/17, 1927–and again, you guessed it, this was Kislev 24th. The Torah reading was Vayeshev, which begins the Joseph cycle, and the Haphtorah was Amos 2:6-3:8, which seems quite appropriate. Horowitz had no idea of this until over 50 years later when it was pointed out to him by others.
Now, a tiny bit on the numbers. Note, these important visions came in the year 520 BCE. The year 2000/2001 marks 2520 years since that first Kislev 24 vision of Haggai. The number 2520 is interesting, it has several mystical mathematical properties, but one most obvious one is that it is 7 x 360, or seven “prophetic years.” A prophetic year in the Bible is 360 days, thus we get in the books of Daniel and Revelation the period of 1260 days for 3.5 years. There are a number of indications, both in the Torah and Prophets, especially Ezekiel, that a kind of “day for a year” principle applies in Prophecy, and accordingly, the official “Exile” of Joseph and Judah would last 2520 years. Perhaps this is the meaning of the phrase “after two days” and “on the third day” references in Hosea 6. Now Judah was essentially “restored” in type at least, in the year 520, but the full restoration, and the union of things between Judah and Joseph is yet to come, “after two days” according to Hosea (a day is a “thousand years” in these prophetic texts). The point is, based on this chronology, we are “in” the third day, as of the year 2000. And indeed, it does appear we have begun to experience a “shaking of all things.” Whether this is the ultimate upheaval to which Haggai refers remains to be seen.

It is also worth noting, in terms of Kislev 24, that if you add 2300 days (the figure in Daniel 8) to that day, you always, on the Jewish calendar, come to the last day of Unleavened Bread, oddly something like 6.3 years later. In other words, it is sort of a strange figure. And there are then various interesting ways, too complicated to go into here, that the periods of Daniel (1260/1290/1335) fit in, taking one to Shavuot of any given sequence of years. We do know for certain that the 2300 “days” was fulfilled as a “day for a year” running from Alexander’s defeat of Darius in 334 BCE (June 7), to the day, to June 7, 1967–when Jerusalem was liberated by the Israelis in the Six Day War. The point seems to be that Alexander’s march to Jerusalem began a period of 2300 days/years of the trampling of Jerusalem. So what this seems to indicate is that there is a larger (day for a year) fulfillment of these periods, as well as a shorter “day for a day” fulfillment, once the “countdown” begins.

One might conclude then, from these indications, that on some Kislev 24, at some year “on our days and in our time” (whether past or future), people will come to recognize that Haggai’s “shaking” did indeed begin. It does not seem likely that time has quite yet come, but every year at this time one’s thoughts go to this date, given such an important designation by Haggai and Zechariah. On a personal level, it seems it can always be a date of “renewal” for any of us, and a time of new beginnings, looking to both the past and to the future.

This fascinating piece by Bruce Feiler is well worth reading and including in your family Thanksgiving table discussion today…Best wishes to all!

http://www.huffingtonpost.com/bruce-feiler/how-moses-created-thanksg_b_787077.html?ref=fb&src=sp

Hollywood is rediscovering the Bible.

Two rival films about Moses, both by established producers, are vying to become the next chapter of the century-long love affair between the merchants of sin in Tinsletown and the prophet of hope in Israel. But no matter how far the filmmakers stretch their story, there are unlikely to reach the least known but perhaps most influential impact of Moses today: He is the Patron Saint of Thanksgiving.

The real story of Thanksgiving has surprising biblical roots. A few years ago, I set out on a 10,000-mile journey through the hidden symbols of American life that became the basis for my book, America’s Prophet: How the Story of Moses Shaped America. My journey began on a visit to Plymouth, Mass., where I boarded a replica of The Mayflower. A re-enactor was reading from the Bible. “Exodus 14,” he explained. “The Israelites are trapped in front of the Red Sea, and the Egyptians are about to catch them. ‘Hold your peace!’ Moses says. The Lord shall fight for you.’ Our leader read us that passage during our crossing.”

I hadn’t ever associated the biblical prophet with this most American holidays, but his fingerprints are all over our turkeys. How did this happen? How did a 3,000-year-old story become the inspiration for a contemporary American national holiday?

The answer begins with the Protestant Reformation. All through the Middle Ages, Catholics were not allowed to read the Bible directly, but the Reformation, coupled with the printing press, brought vernacular Bibles into the hands of everyday believers. Many of those believers were Protestants who felt oppressed by the Church. They related to the story of the Israelites, the descendants of Abraham who were enslaved in Egypt around 1200 B.C., were set free by Moses, then set out for the Promised Land.

The Pilgrims, a band of Protestant outcasts, saw themselves as fulfilling this biblical story. In coming to the New World, they, too, had to cross a tumultuous sea, arrive in an untested wilderness and create a new “Promised Land.” As a result, when they set sail on The Mayflower in 1620, they described themselves as the chosen people fleeing their pharaoh, King James. On the Atlantic, their leader, William Bradford, proclaimed their journey to be as vital as “Moses and the Israelites when they went out of Egypt.” And when they got to Cape Cod, they thanked God for letting them pass through their fiery Red Sea.

The pilgrims were so enamored of Moses, the Bibles they brought with them were emblazoned with pictures of Moses on the title page, and they named their children biblical virtues like Fear, Patience and Wrestling, as in “Wrestling with God,” the English translation of Israel.

As Peter Gomes, the preacher of Harvard told me, “They weren’t trying to recreate the biblical narrative. They were trying to fulfill it.” Because of them, the story of Moses became the story of America.

And because of the biblical roots of this most secular of American holidays, if your gathering threatens to descend into a familiar fracas among different faiths, factions and political persuasions, Moses, precisely because he has been used by believers and non-believers alike, Republicans and Democrats, Jews, Catholics and Protestants, may be the one figure who can unite the family and allow them all to enjoy their pumpkin pie.

This entry is part of a series, “This Month in Moses,” chronicling the 400-year relationship between the United States and “America’s Prophet.” For more information, and to read the entire series, visit Bruce Feiler’s website, or follow him on Twitter.

EHR KUMT (Yiddish for “He Is Coming”)
First Day of Rosh Hashanah 2010
Sermon delivered by Rabbi Schlomo Lewis of Atlanta

Source: http://frontpagemag.com/2010/09/28/ehr-kumt-he-is-coming/

Many years ago, a Chasid used to travel from shtetl to shtetl selling holy books. On one occasion he came to a wealthy land owner and asked if he would like to purchase a book of Torah teachings. The banker agreed and not only purchased the book, but paid for it with a hundred ruble note. He then began to chat with the Chassid and offered him a cigar, taking one also for himself. The Chassid noticed that the banker proceeded to rip a page from the holy book he had just bought and, holding it to the open flame on the stove, used the page to light his cigar. The Chassid said not a word but simply drew out from his pocket the 100 ruble note he had just received from the banker, held it over the stove as well and used it to light his cigar.

This simple, little tale reflects a profound divergence of values. Our sympathy clearly and instinctively is not with the banker but with the pious Chassid. None of us would come to the defense of the banker. None of us would claim moral supremacy for the banker. None of us would justify his boorish deed. As the sages of the Talmud would say – “Pshita – It is so obvious.” Sadly though our planet is immersed in perversity where morality is not so manifest – where the book burner is a hero and the pious one, a villain.

I thought long and I thought hard on whether to deliver the sermon I am about to share. We all wish to bounce happily out of shul on the High Holidays, filled with warm fuzzies, ready to gobble up our brisket, our honey cakes and our kugel. We want to be shaken and stirred – but not too much. We want to be guilt-schlepped – but not too much. We want to be provoked but not too much. We want to be transformed but not too much.

I get it, but as a rabbi I have a compelling obligation, a responsibility to articulate what is in my heart and what I passionately believe must be said and must be heard. And so, I am guided not by what is easy to say but by what is painful to express. I am guided not by the frivolous but by the serious. I am guided not by delicacy but by urgency.

We are at war. We are at war with an enemy as savage, as voracious, as heartless as the Nazis but one wouldn’t know it from our behavior. During WWII we didn’t refer to storm troopers as freedom fighters. We didn’t call the Gestapo, militants. We didn’t see the attacks on our Merchant Marine as acts by rogue sailors. We did not justify the Nazis rise to power as our fault. We did not grovel before the Nazis, thumping our hearts and confessing to abusing and mistreating and humiliating the German people. We did not apologize for Dresden, nor for The Battle of the Bulge, nor for El Alamein, nor for D-Day.

Evil – ultimate, irreconcilable, evil threatened us and Roosevelt and Churchill had moral clarity and an exquisite understanding of what was at stake. It was not just the Sudetenland, not just Tubruk, not just Vienna, not just Casablanca. It was the entire planet. Read history and be shocked at how frighteningly close Hitler came to creating a Pax Germana on every continent.

Not all Germans were Nazis – most were decent, most were revolted by the Third Reich, most were good citizens hoisting a beer, earning a living and tucking in their children at night. But, too many looked away, too many cried out in lame defense – “I didn’t know.” Too many were silent. Guilt absolutely falls upon those who committed the atrocities, but responsibility and guilt falls upon those who did nothing as well. Fault was not just with the goose steppers but with those who pulled the curtains shut, said and did nothing.

In WWII we won because we got it. We understood who the enemy was and we knew that the end had to be unconditional and absolute. We did not stumble around worrying about offending the Nazis. We did not measure every word so as not to upset our foe. We built planes and tanks and battleships and went to war to win….. to rid the world of malevolence.

We are at war… yet too many stubbornly and foolishly don’t put the pieces together and refuse to identify the evil doers. We are circumspect and disgracefully politically correct.

Let me mince no words in saying that from Fort Hood to Bali, from Times Square to London, from Madrid to Mumbai, from 9/11 to Gaza, the murderers, the barbarians are radical Islamists.

To camouflage their identity is sedition. To excuse their deeds is contemptible. To mask their intentions is unconscionable.

A few years ago I visited Lithuania on a Jewish genealogical tour. It was a stunning journey and a very personal, spiritual pilgrimage. When we visited Kovno we davened Maariv at the only remaining shul in the city. Before the war there were thirty-seven shuls for 38,000 Jews. Now only one, a shrinking, gray congregation. We made minyon for the handful of aged worshippers in the Choral Synagogue, a once majestic, jewel in Kovno.

After my return home I visited Cherry Hill for Shabbos. At the oneg an elderly family friend, Joe Magun, came over to me.

“Shalom,” he said. “Your abba told me you just came back from Lithuania.” “Yes,” I replied. “It was quite a powerful experience.” “Did you visit the Choral Synagogue in Kovno? The one with the big arch in the courtyard?” “Yes, I did. In fact, we helped them make minyon.” His eyes opened wide in joy at our shared memory. For a moment he gazed into the distance and then, he returned. “Shalom, I grew up only a few feet away from the arch. The Choral Synagogue was where I davened as a child.”

He paused for a moment and once again was lost in the past. His smile faded. Pain filled his wrinkled face. “I remember one Shabbos in 1938 when Vladimir Jabotinsky came to the shul” (Jabotinsky was Menachim Begin’s mentor – he was a fiery orator, an unflinching Zionist radical, whose politics were to the far right.) Joe continued “When Jabotinsky came, he delivered the drash on Shabbos morning and I can still hear his words burning in my ears. He climbed up to the shtender, stared at us from the bima, glared at us with eyes full of fire and cried out. ‘Ehr Kumt. Yidn Farlawst ayer shtetl – He’s coming. Jews abandon your city.’ ”

We thought we were safe in Lithuania from the Nazis, from Hitler. We had lived there, thrived for a thousand years but Jabotinsky was right — his warning prophetic. We got out but most did not.”

We are not in Lithuania. It is not the 1930s. There is no Luftwaffe overhead. No U-boats off the coast of Long Island. No Panzer divisions on our borders. But make no mistake; we are under attack – our values, our tolerance, our freedom, our virtue, our land.

Now before some folks roll their eyes and glance at their watches let me state emphatically, unmistakably – I have no pathology of hate, nor am I a manic Paul Revere, galloping through the countryside. I am not a pessimist, nor prone to panic attacks. I am a lover of humanity, all humanity. Whether they worship in a synagogue, a church, a mosque, a temple or don’t worship at all. I have no bone of bigotry in my body, but what I do have is hatred for those who hate, intolerance for those who are intolerant, and a guiltless, unstoppable obsession to see evil eradicated.

Today the enemy is radical Islam but it must be said sadly and reluctantly that there are unwitting, co-conspirators who strengthen the hands of the evil doers. Let me state that the overwhelming number of Muslims are good Muslims, fine human beings who want nothing more than a Jeep Cherokee in their driveway, a flat screen TV on their wall and a good education for their children, but these good Muslims have an obligation to destiny, to decency that thus far for the most part they have avoided. The Kulturkampf is not only external but internal as well. The good Muslims must sponsor rallies in Times Square, in Trafalgar Square, in the UN Plaza, on the Champs Elysee, in Mecca condemning terrorism, denouncing unequivocally the slaughter of the innocent. Thus far, they have not. The good Muslims must place ads in the NY Times. They must buy time on network TV, on cable stations, in the Jerusalem Post, in Le Monde, in Al Watan, on Al Jazeera condemning terrorism, denouncing unequivocally the slaughter of the innocent – thus far, they have not. Their silence allows the vicious to tarnish Islam and define it.

Brutal acts of commission and yawning acts of omission both strengthen the hand of the devil.

I recall a conversation with my father shortly before he died that helped me understand how perilous and how broken is our world; that we are living on the narrow seam of civilization and moral oblivion. Knowing he had little time left he shared the following – “Shal. I am ready to leave this earth. Sure I’d like to live a little longer, see a few more sunrises, but truthfully, I’ve had it. I’m done. Finished. I hope the Good Lord takes me soon because I am unable to live in this world knowing what it has become.”

This startling admission of moral exhaustion from a man who witnessed and lived through the Depression, the Holocaust, WWII, Communist Triumphalism, McCarthyism, Strontium 90 and polio. – Yet his twilight observation was – “The worst is yet to come.” And he wanted out.

I share my father’s angst and fear that too many do not see the authentic, existential threat we face nor confront the source of our peril. We must wake up and smell the hookah.

“Lighten up, Lewis. Take a chill pill, some of you are quietly thinking. You’re sounding like Glenn Beck. It’s not that bad. It’s not that real.” But I am here to tell you – It is. Ask the member of our shul whose sister was vaporized in the Twin Towers and identified finally by her charred teeth, if this is real or not. Ask the members of our shul who fled a bus in downtown Paris, fearing for their safety from a gang of Muslim thugs, if this is an exaggeration. Ask the member of our shul whose son tracks Arab terrorist infiltrators who target – pizza parlors, nursery schools, Pesach seders, city buses and play grounds, if this is dramatic, paranoid hyperbole.

Ask them, ask all of them – ask the American GI’s we sit next to on planes who are here for a brief respite while we fly off on our Delta vacation package. Ask them if it’s bad. Ask them if it’s real.

Did anyone imagine in the 1920’s what Europe would look like in the 1940’s. Did anyone presume to know in the coffee houses of Berlin or in the opera halls of Vienna that genocide would soon become the celebrated culture? Did anyone think that a goofy-looking painter named Shickelgruber would go from the beer halls of Munich and jail, to the Reichstag as Feuhrer in less than a decade? Did Jews pack their bags and leave Warsaw, Vilna, Athens, Paris, Bialystok, Minsk, knowing that soon their new address would be Treblinka, Sobibor, Dachau and Auschwitz?

The sages teach – “Aizehu chacham – haroeh et hanolad – Who is a wise person – he who sees into the future.” We dare not wallow in complacency, in a misguided tolerance and naïve sense of security.

We must be diligent students of history and not sit in ash cloth at the waters of Babylon weeping. We cannot be hypnotized by eloquent-sounding rhetoric that soothes our heart but endangers our soul. We cannot be lulled into inaction for fear of offending the offenders. Radical Islam is the scourge and this must be cried out from every mountain top. From sea to shining sea, we must stand tall, prideful of our stunning decency and moral resilience. Immediately after 9/11 how many mosques were destroyed in America? None. After 9/11, how many Muslims were killed in America? None. After 9/11, how many anti-Muslim rallies were held in America? None. And yet, we apologize. We grovel. We beg forgiveness.

The mystifying litany of our foolishness continues. Should there be a shul in Hebron on the site where Baruch Goldstein gunned down twenty-seven Arabs at noonday prayers? Should there be a museum praising the U.S. Calvary on the site of Wounded Knee? Should there be a German cultural center in Auschwitz? Should a church be built in the Syrian town of Ma’arra where Crusaders slaughtered over 100,000 Muslims? Should there be a thirteen story mosque and Islamic Center only a few steps from Ground Zero?

Despite all the rhetoric, the essence of the matter can be distilled quite easily. The Muslim community has the absolute, constitutional right to build their building wherever they wish. I don’t buy the argument – “When we can build a church or a synagogue in Mecca they can build a mosque here.” America is greater than Saudi Arabia. And New York is greater than Mecca. Democracy and freedom must prevail.

Can they build? Certainly. May they build? Certainly. But should they build at that site? No — but that decision must come from them, not from us. Sensitivity, compassion cannot be measured in feet or yards or in blocks. One either feels the pain of others and cares, or does not.

If those behind this project are good, peace-loving, sincere, tolerant Muslims, as they claim, then they should know better, rip up the zoning permits and build elsewhere.

Believe it or not, I am a dues-paying, card carrying member of the ACLU, yet from start to finish, I find this sorry episode disturbing to say the least.

William Burroughs, the novelist and poet, in a wry moment wrote – “After one look at this planet, any visitor from outer space would say – ‘I want to see the manager.’”

Let us understand that the radical Islamist assaults all over the globe are but skirmishes, fire fights, and vicious decoys. Christ and the anti-Christ. Gog U’Magog. The Sons of Light and the Sons of Darkness; the bloody collision between civilization and depravity is on the border between Lebanon and Israel. It is on the Gaza Coast and in the Judean Hills of the West Bank. It is on the sandy beaches of Tel Aviv and on the cobblestoned mall of Ben Yehuda Street. It is in the underground schools of Sderot and on the bullet-proofed inner-city buses. It is in every school yard, hospital, nursery, classroom, park, theater – in every place of innocence and purity.

Israel is the laboratory – the test market. Every death, every explosion, every grisly encounter is not a random, bloody orgy. It is a calculated, strategic probe into the heart, guts and soul of the West.

In the Six Day War, Israel was the proxy of Western values and strategy while the Arab alliance was the proxy of Eastern, Soviet values and strategy. Today too, it is a confrontation of proxies, but the stakes are greater than East Jerusalem and the West Bank. Israel in her struggle represents the civilized world, while Hamas, Hezbollah, Al Queda, Iran, Islamic Jihad, represent the world of psychopathic, loathsome evil.

As Israel, imperfect as she is, resists the onslaught, many in the Western World have lost their way displaying not admiration, not sympathy, not understanding, for Israel’s galling plight, but downright hostility and contempt. Without moral clarity, we are doomed because Israel’s galling plight ultimately will be ours. Hanna Arendt in her classic Origins of Totalitarianism accurately portrays the first target of tyranny as the Jew. We are the trial balloon. The canary in the coal mine. If the Jew/Israel is permitted to bleed with nary a protest from the “good guys” then tyranny snickers and pushes forward with its agenda.

Moral confusion is a deadly weakness and it has reached epic proportions in the West; from the Oval Office to the UN, from the BBC to Reuters to MSNBC, from the New York Times to Le Monde, from university campuses to British teachers unions, from the International Red Cross to Amnesty International, from Goldstone to Elvis Costello, from the Presbyterian Church to the Archbishop of Canterbury.

There is a message sent and consequences when our president visits Turkey and Egypt and Saudi Arabia, and not Israel

There is a message sent and consequences when free speech on campus is only for those championing Palestinian rights.

There is a message sent and consequences when the media deliberately doctors and edits film clips to demonize Israel.

There is a message sent and consequences when the UN blasts Israel relentlessly, effectively ignoring Iran, Sudan, Venezuela, North Korea, China and other noxious states.

There is a message sent and consequences when liberal churches are motivated by Liberation Theology, not historical accuracy.

There is a message sent and consequences when murderers and terrorists are defended by the obscenely transparent “one man’s terrorist is another man’s freedom fighter.”

John Milton warned, “Hypocrisy is the only evil that walks invisible.”

A few days after the Gaza blockade incident in the spring, a congregant happened past my office, glanced in and asked in a friendly tone –

“Rabbi. How’re y’ doing?”

I looked up, sort of smiled and replied – “I’ve had better days.”

“What’s the matter? Is there anything I can do to cheer you up?” he inquired.

“Thank you for the offer but I’m just bummed out today,” and I showed him a newspaper article I was reading.

“Madrid gay pride parade bans Israeli group over Gaza Ship Raid.” I explained to my visitor – “The Israeli gay pride contingent from Tel Aviv was not allowed to participate in the Spanish gay pride parade because the mayor of Tel Aviv did not apologize for the raid by the Israeli military.”

The only country in the entire Middle East where gay rights exist, is Israel. The only country in the entire Middle East where there is a gay pride parade, is Israel. The only country in the Middle East that has gay neighborhoods and gay bars, is Israel.

Gays in the Gaza would be strung up, executed by Hamas if they came out and yet Israel is vilified and ostracized. Disinvited to the parade.

Looking for logic?

Looking for reason?

Looking for sanity?

Kafka on his darkest, gloomiest day could not keep up with this bizarre spectacle and we “useful idiots” pander and fawn over cutthroats, sinking deeper and deeper into moral decay, as the enemy laughs all the way to the West Bank and beyond.

It is exhausting and dispiriting. We live in an age that is redefining righteousness where those with moral clarity are an endangered, beleaguered specie.

Isaiah warned us thousands of years ago – “Oye Lehem Sheh-Korim Layome, Laila v’Laila, yome – Woe to them who call the day, night and the night, day.” We live on a planet that is both Chelm and Sodom. It is a frightening and maddening place to be.

How do we convince the world and many of our own, that this is not just anti-Semitism, that this is not just anti-Zionism but a full throttled attack by unholy, radical Islamists on everything that is morally precious to us?

How do we convince the world and many of our own that conciliation is not an option, that compromise is not a choice?

Everything we are. Everything we believe. Everything we treasure, is at risk.

The threat is so unbelievably clear and the enemy so unbelievably ruthless how anyone in their right mind doesn’t get it is baffling. Let’s try an analogy. If someone contracted a life-threatening infection and we not only scolded them for using antibiotics but insisted that the bacteria had a right to infect their body and that perhaps, if we gave the invading infection an arm and a few toes, the bacteria would be satisfied and stop spreading.

Anyone buy that medical advice? Well, folks, that’s our approach to the radical Islamist bacteria. It is amoral, has no conscience and will spread unless it is eradicated. – There is no negotiating. Appeasement is death.

I was no great fan of George Bush – didn’t vote for him. (By the way, I’m still a registered Democrat.) I disagreed with many of his policies but one thing he had right. His moral clarity was flawless when it came to the War on Terror, the War on Radical Islamist Terror. There was no middle ground – either you were friend or foe. There was no place in Bush’s world for a Switzerland. He knew that this competition was not Toyota against G.M., not the Iphone against the Droid, not the Braves against the Phillies, but a deadly serious war, winner take all. Blink and you lose. Underestimate, and you get crushed.

I know that there are those sitting here today who have turned me off. But I also know that many turned off their rabbis seventy five years ago in Warsaw, Riga, Berlin, Amsterdam, Cracow, Vilna. I get no satisfaction from that knowledge, only a bitter sense that there is nothing new under the sun.

Enough rhetoric – how about a little “show and tell?” A few weeks ago on the cover of Time magazine was a horrific picture with a horrific story. The photo was of an eighteen year old Afghani woman, Bibi Aisha, who fled her abusive husband and his abusive family. Days later the Taliban found her and dragged her to a mountain clearing where she was found guilty of violating Sharia law. Her punishment was immediate. She was pinned to the ground by four men while her husband sliced off her ears, and then he cut off her nose.

That is the enemy.

If nothing else stirs us. If nothing else convinces us, let Bibi Aisha’s mutilated face be the face of Islamic radicalism. Let her face shake up even the most complacent and naïve among us. In the holy crusade against this ultimate evil, pictures of Bibi Aisha’s disfigurement should be displayed on billboards, along every highway from Route 66 to the Autobahn, to the Transarabian Highway. Her picture should be posted on every lobby wall from Tokyo to Stockholm to Rio. On every network, at every commercial break, Bibi Aisha’s face should appear with the caption – “Radical Islamic savages did this.” And underneath – “This ad was approved by Hamas, by Hezbollah, by Taliban, by the Iranian Revolutionary Guard, by Islamic Jihad, by Fatah al Islam, by Magar Nodal Hassan, by Richard Reid, by Ahmadinejad, by Sheik Omar Abdel Rahman, by Osama bin Laden, by Edward Said, by The Muslim Brotherhood, by Al Qaeda, by CAIR.”

“The moral sentiment is the drop that balances the sea” said Ralph Waldo Emerson. Today, my friends, the sea is woefully out of balance and we could easily drown in our moral myopia and worship of political correctness.

We peer up into the heavens sending probes to distant galaxies. We peer down into quarks discovering particles that would astonish Einstein. We create computers that rival the mind, technologies that surpass science fiction. What we imagine, with astounding rapidity, becomes real. If we dream it, it does, indeed, come. And yet, we are at a critical point in the history of this planet that could send us back into the cave, to a culture that would make the Neanderthal blush with shame.

Our parents and grandparents saw the swastika and recoiled, understood the threat and destroyed the Nazis. We see the banner of Radical Islam and can do no less.

A rabbi was once asked by his students….

“Rebbi. Why are your sermons so stern?” Replied the rabbi, “If a house is on fire and we chose not to wake up our children, for fear of disturbing their sleep, would that be love? Kinderlach, ‘di hoyz brent.’ Children our house is on fire and I must arouse you from your slumber.”

During WWII and the Holocaust was it business as usual for priests, ministers, rabbis? Did they deliver benign homilies and lovely sermons as Europe fell, as the Pacific fell, as North Africa fell, as the Mideast and South America tottered, as England bled? Did they ignore the demonic juggernaut and the foul breath of evil? They did not. There was clarity, courage, vision, determination, sacrifice, and we were victorious. Today it must be our finest hour as well. We dare not retreat into the banality of our routines, glance at headlines and presume that the good guys will prevail.

Democracies don’t always win. Tyrannies don’t always lose.

My friends – the world is on fire and we must awake from our slumber.

Ehr kumt.

Tonight begins the Jewish festival popularly known Sukkoth, the “feast of huts” or booths. The King James Version translated it as the “Feast of Tabernacles,” and that is how many Christians who observe it in some fashion refer to it most often today.

What is all the more interesting about this day is that by some calculations (see Jack Finegan, Handbook of Biblical Chronology) Jesus was born on or very near the 15th day of the 7th month–based on the chronology given in the book of Luke. The calculations are complex but have to do with the time in which Zechariah, father of John the Baptizer, served in the Temple (Luke 1:8), as the “section” of priests in which he was part went on duty at a specific time of year. From that window calculations can be made as to the birth of John, followed by the birth of Jesus six months later. My own calculations based on a computer program I use puts the birth of Jesus in 5 B.C. very close to Sukkoth, or September 22nd on the Gregorian Calendar, corresponding to the Autumnal Equinox. It just so happens that today, in 2010, the 15th day of the 7th month, beginning Sukkoth, also corresponds to the Equinox–that is today, September 22nd/23rd.

There is a fascinating Roman civic inscription dating to the year 9 B.C. that was passed by the cities of Asia to celebrate the birthday of the Emperor Augustus. It reads in part: “Whereas, finally, that the birthday of the god (i.e. Augustus) has been for the whole world the beginning of the gospel (euangelion) concerning him, therefore, let all reckon a new era beginning from the date of his birth, and let his birthday mark the beginning of the new year.”

It is surely more than ironic that the birth of Jesus, an insignificant Galilean peasant, living under the brutal boot of Roman occupation, just a few years later, did indeed lead to a new era, a kind of “birthday of the world,” that has paled into insignificance the birth of the celebrated Emperor Augustus.

So today in particular it seems has a double meaning, as the festival of Sukkoth for Jews and others who observe the Torah festivals, but for Christians, and really our entire society, the birthday of a new era, in that Jesus himself was born on or very near this day.

I wanted you all to know that Keith Johnson, co-author of A Prayer to Our Father, has a new book, just out this week, His Hallowed Name Revealed Again. I highly recommend this book. I read it in pre-publication form and just got the finished book this week, in final form, which has much more added. I think Ross Nichols, of Roots of Faith, is reading it this week as well. You won’t want to miss this one. It also includes a most fascinating and lovely CD, well worth the price of the book.

I think we all realize that about the easiest way to really stir the hornets nest among various groups of Torah-oriented independent Bible Believers, from B’nai Noach to the so-called Messianics is to make some comment on the Sacred Name YHVH.  A tidal wave of passionate response will soon follow. The views and opinions on the Sacred Name, YHVH, from whether to pronounce, how to pronounce, and does it matter, are about as varied and divisive as anything I can think of–other than perhaps the “Calendar” disputes!

What I like about Keith’s book is it simple relates his own journey, and what he found along the way, mainly guided by his teacher Nehemia Gordon, who is a well qualified scholar of Hebrew with degrees from Hebrew University. It has an academic underpinning, so that whatever position one might take on the use of, or pronunciation of the name YHVH, the vital importance of the Name comes out.  I can guarantee you, whatever level of study you have done on this, that you will learn lots new from this book. Also, no matter what one thinks of the controversial issues I think we can all agree that if millions of Christians who call both God and Jesus “Lord,” understood the Name, there would be much less confusion in a lot of areas.

I highly recommend the book and this new Blog, see link here bookmark and enjoy all that is to come from Keith on this subject:

http://hishallowedname.com/blog/

Wishing Keith Chazak! Chazak!

James Tabor

P.S. Keith will be with us on our Oct/Nov Israel tour and also our April, 2011 UIWU meeting here in Charlotte–details soon to come.

The past two months there have not been any postings to the United Israel Blog. Although we have postings from a variety of our authors associated with UIWU for the most part the Blog has been my personal responsibility. So why the hiatus?

I “went underground” from about June 17 through August 17 writing almost nonstop to complete  my new book on Paul, with trips to Rome and Jerusalem included. As some of you know, Paul has been in the news of late, with stories about his tomb in Rome being validated, as well as the newly uncovered portrait of Paul in the catacomb of St. Tekla. I have been working on the Paul book since late 2008 when I signed a contract with Simon & Schuster. There was a time when I expected it might be out by Spring, 2010 but as I got deeper into my work I began to develop my ideas in directions I had not originally anticipated, so I have ended up taking most of 2010 to complete the manuscript. The book has been listed on Amazon now for over a year with the fetching title: Paul Untitled and still no cover image. I know many of my readers have pre-ordered it, and I appreciate your patience. The pre-orders do count, and when the book is released they can give it a great send-off, so if any of you are willing to “stand in that Amazon line,” I thank you for it. My editors and I are still talking about a final decision on a title, as well as the cover art, and I hope it will appear soon. I will let everyone know.

What I think I can safely say is that the book will be worth the wait! I don’t know of another book on Paul by a scholar in the field that is like this one, either in ideas, approach, or style. I did my Ph.D. dissertation on Paul at the University of Chicago (1982), directed by the incomparable Jonathan Z. Smith. It was published as a monograph in the Brown University Judaic Studies series in 1985 titled Things Unutterable. It has long ago gone out of print though an unbound facsimile edition is available on Amazon. For the past 30 years, teaching at three universities (Notre Dame, William & Mary, UNC Charlotte) I have continued to think deeply about Paul, covering him in my courses at both undergraduate and graduate levels.

So far as books on Paul go, I think they must outnumber the books on Jesus, but almost without exception the academic study of Paul is pretty much an “in-house” enterprise with most of the scholars who specialize and write about Paul producing endless books primarily intended for their colleagues.  Most of the writings on Paul are highly technical, very theological in orientation, and full of jargon particular to the field. “Pauline Studies,” is such a vast field right now it is impossible for all but the most devoted, who rarely work on anything else, to keep up. I am not one of those people and though I have published and written about Paul along the way.  My concentration has been much broader–namely trying to analyze the many ways of understanding “salvation” in ancient Mediterranean religions, particularly in late 2nd Temple Judaism and earliest Christianity–with apocalypticism as my main focus. Such a general description certainly pulls in Paul, but in a broader way that most Pauline scholars deal with him.

What I hope I have produced is a readable and accessible book on Paul, but one that offers an analysis of his mission and message that I have not seen anywhere else. Mine is neither a Paul-bashing nor a Paul-applauding book. I guess you might call it “Paul in His Own Words,” in that I try as best I can to let Paul speak for himself, based on the seven “authentic” letters we have from his hand. And speak he does! I think I have succeeded, at least on an introductory level, to offer readers a clear, refreshing, and provocative look at the Apostle.

I thought I would paste the Table of Contents in here, just to whet a few appetites, and I plan to begin a series of blog posts over the next few weeks that will explore various aspects of Paul and his thinking at my TaborBlog, if any of you are interested. You can find it at http://jamestabor/blog and subscribe there to a mailing list as well.

Some of that material I want to also post here at the United Israel blog as well, because when all things are factored in, no one in human history, including Jesus of Nazareth, has had such an influence on the history of Israel–and for that matter the world–as the apostle Paul. The consequences have been dire and incalculable. Understanding his contribution, however one evaluates it, is critical to charting our course for the future.

Here is the Table of Contents for my book:

Preface: Discovering Paul

Introduction: Paul and Jesus

The Quest for the Historical Paul                                                           

Chapter 1: After the Cross

Chapter 2: Reading the New Testament Backwards

Chapter 3: A Forgotten Brother, A Lost Christianity

Chapter 4: A Cosmic Family and a Heavenly Kingdom

Chapter 5: A Mystical Union with Christ

Chapter 6: Already but Not Yet

Chapter 7: The Torah of Christ

Chapter 8: The Battle of the Apostles

Conclusion: Does God Care for Oxen?