It is surprising to consider how pervasive the legacy of Rome is on the global culture. Even those nations which never felt Rome’s touch directly still labor under the political, economic, and social order that the Empire bequeathed to its European children. Tales of the Roman era still find a familiar place in our consciousness. Whether one is looking for the real King Arthur in the detritus of post-Roman Britain, reveling in the semi-mythical exploits of Maximus after the death of Marcus Aurelius, or absorbing the accounts of Christian martyrs in the days of Nero, the grandeur of Rome captivates the imagination. That grandeur certainly includes the glory of the Caesars, the logic of Roman law, the enduring architectural monuments, and the lingering vestiges of Latin, but too often it obscures something else: Rome, the insatiable beast.
Whatever good Rome’s empire accomplished in the half millennium of its existence is forever smirched by the wake of broken civilizations, conquered peoples, and extinct cultures ground into the dust under its boot heels. This is no less true of Britain’s Celts as it is of Judea’s Jews – and of scores of other peoples forever altered by Roman domination.
The story of the Jews should be well known both to Jews and Christians, at least up to a point. Christians will be familiar with the accounts of Yeshua (Jesus) and the apostles from the New Testament; Jews will know the accounts of the Great Jewish War that brought the destruction of Jerusalem and the Second Temple, and the epic tragedy of Masada. Thus the first century of this current era is at least generally understood through these two distinct, yet complementary, lenses. What each will find unfamiliar is what happened next: that unexplored dark time between the fall of Masada in 73 CE, and the final destruction of Judea in 135 CE at the end of the Bar Kokhba Revolt.
Miriam Feinberg Vamosh provides invaluable assistance in shedding light on that dark era through her riveting novel, The Scroll. She weaves her story around a genuine archaeological find from the period: a get, or divorce decree, issued to a woman named Miriam at Masada at the time the last of the Jewish defenders eld the fortress against Rome’s legions. Although nothing more is known of the historical Miriam named in the scroll, Vamosh draws on her own extensive knowledge of the period to create a multi-generational saga that is not only entertaining and educational, but entirely believable.
Documenting Redemption: A Review of Ten From the Nations: Torah Awakening Among Non-Jews, by Rivkah Lambert Adler
The history of humanity is filled with mothers in all eras and all cultures saying to their children the equivalent of, “I don’t care if you don’t like how that tastes. Eat it; it’s good for you.” In my case, it was broccoli, but I can imagine children around the world sitting glumly in front of their food as their mothers tell them they won’t grow up big and strong unless they finish their borscht, ceviche, pho, or ugali. God created mothers to be right about such things, which is why each generation survives and (depending on the degree to which they listen to Mom) thrives.
This principle works just as well regarding nourishment for the mind, soul, and spirit as for the body. That is why those who persevere in reading and studying even when the subject matter is uncomfortable tend to come out much better in the end – smarter, wiser, more tolerant, and better able to cooperate with others in the interest of a greater good. Rivkah Lambert Adler has provided rich nourishment of this sort in her book, Ten From the Nations: Torah Awakening Among Non-Jews.
The groundbreaking aspect of Ten From the Nations is that Adler is among the first (perhaps the first) Jewish scholars to document the global phenomenon of Christians coming to an appreciation of Torah. She describes the phenomenon this way:
All over the world, current and former Christians are becoming aware of Torah. They are learning about, and implementing, what most of the world thinks of as Jewish practices, including celebrating Shabbat [Sabbath] and the Biblical holidays. They are refraining from eating pork and shellfish. They are studying Torah and seeing the Land of Israel, and especially the return of the Jewish people to the Land of Israel, in a new light. They are building positive relationships with the Jewish people.
When Messiah establishes His kingdom on the throne of His father David, everyone will be surprised. One reason is the thoughts and ways of infinite God are incomprehensible to mortal humans (Isaiah 55:8-9). That is not necessarily a bad thing since our Heavenly Parent, YHVH delights in surprising His children. Those who study the Word of God will always have an incomplete understanding of it, but their hearts will develop a readiness for the instruction of His Holy Spirit. It is this teachable heart that will help these people adjust quickly to life in the Kingdom – just as the Scripture says:
Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (II Timothy 2:15 KJV)
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work. (II Timothy 3:16-17 NKJV)
But He answered and said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’” (Matthew 4:4 NKJV, quoting Deuteronomy 8:3)
In the interest of helping the people of YHVH study to show themselves approved unto God, The Barking Fox humbly presents the Bible Reading Plan for the Hebrew year 5778 (2017-2018). This is the fourth year for our reading plan. Thanks to everyone who pointed out typos, omissions, and other errors in previous editions. Every year brings improvement because of you!
This is a Bible reading plan that goes through the entire Bible in one year through a combination of the Jewish and Christian approaches toward the Scriptures.
The Jewish approach is to read through the Torah (the five books of Moses) in weekly portions, combined with selections from the Haftarah, which are selected readings from the Prophets and other books of the Tanakh (Old Testament). The Torah cycle begins after the Fall Feasts (Rosh Hashanah/Trumpets, Yom Kippur/Day of Atonement, and Sukkot/Tabernacles), and goes through the entire year to the next occurrence of the Fall Feasts. This year the cycle begins the week of October 8-14. The Torah cycle is presented in daily portions as one would find in a Jewish or Messianic reading plan. The Haftarah readings occur each Shabbat (Sabbath), with additional Haftarah selections for the Feasts appearing at those times during the year.
This plan also follows a popular Christian method of reading through all 66 books of the Tanakh and Apostolic Writings (New Testament) every year. All of the Tanakh, from Joshua to Malachi, as well as the Apostolic Writings from Matthew to Revelation, appear as daily portions along with the Torah and Haftarah readings. There is no intentional connection of these readings with the Torah portions, just a straightforward presentation of each book in the order they appear in the Christian canon.
If you are in search of an organized approach to the Word of God, maybe this can help. Whatever you do, please do get into the Word so that it can get into you!
If you are in search of an organized approach to the Word of God, maybe this can help. Whatever you do, please do get into the Word so that it can get into you!
© Albert J. McCarn and The Barking Fox Blog, 2014-2018. Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.
Those who have leprosy might as well be dead. Never mind that the disease we call leprosy today may or may not be one of the skin diseases meant by the Hebrew word tzara’at (צָרַעַת). The fact is, whoever had it was cut off from the community:
Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, “Unclean! Unclean!” He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp. (Leviticus 13:45-46 NKJV)
Think about that for a moment. Lepers could not go home. They could not have any kind of normal relationship with their family members, friends, business associates, or anyone else with whom they interacted before the cursed condition fell upon them. It did not matter what station of life the leper occupied; whether peasant or king, the disease cut them off from the life of the nation. Even mighty King Uzziah of Judah learned that. Although he reigned for 52 years in Jerusalem, the leprosy he contracted in the midst of his reign meant that he was king in name only:
King Uzziah was a leper until the day of his death. He dwelt in an isolated house, because he was a leper; for he was cut off from the house of the Lord. Then Jotham his son was over the king’s house, judging the people of the land. (II Chronicles 26:21 NKJV)
How can a person shepherd the people of God when he is cut off from the House of God? Is there any hope for him, or for the people he is anointed to lead?
Yes, there is hope. That is why the Torah portion Metzora (The Leper; Leviticus 14:1-15:33) provides elaborate detail on the procedures for cleansing lepers. Once healed, the priests help them through this process to restore them to their place in society. In a certain sense, this is a resurrection from a type of death, and thus it is a symbol of what Messiah will do.
If most of the events prophesied in the book of Revelation had already taken place, would we live our lives differently? That is the question at the back of the reader’s mind while processing the wealth of data presented by Christine Miller in her book, The Revelation of Jesus Christ Revealed.
Another question one might ask is why the world needs yet another book on prophecy. The answer, like the book, is logical and straightforward: we need an understanding of how the symbols in Revelation correspond to real events and people in the history of the world since the Apostle John wrote Revelation in the year 96 CE. In other words, Miller cuts through the hyper-sensationalized end-of-the-world drama to examine what Revelation really means in a way that readers not only can understand, but can use as a starting point for their own study.
Miller’s premise is that Revelation constitutes the history of the world as it unfolds between the first and second comings of Jesus Christ (Yeshua the Messiah). She bases this premise on the precedent set elsewhere in Scripture, particularly in the book of Daniel, which presents the prophetic history of the world from the end of the Babylonian exile of the Jewish people to the first coming of Messiah. In a lengthy appendix Miller relates the well-known histories of the wars over the Holy Land between the Seleucid (Greco-Syrian) and Ptolemaic (Greco-Egyptian) kingdoms in the centuries following the death of Alexander the Great. Those wars produced the Abomination of Desolation, in which the Seleucid king Antiochus IV desecrated the Temple in Jerusalem and banned the Jews from every aspect of worship of YHVH. As the Jews responded in the War of the Maccabees, YHVH intervened on their behalf to bring the victory memorialized in the festival of Hanukkah. Yet Miller does not stop there; she continues her analysis of Daniel’s prophecies all the way through the ministry of Yeshua and his apostles, making a convincing argument about how they fulfilled the cryptic statement in Daniel 9:27 –
And he shall confirm a covenant with many for one week, and in the midst of the week he shall cause the sacrifice and the offering to cease; and on the wing of abominations shall be one which makes desolate; and even to that full end, which is determined, is poured out on that which makes desolate.
What Miller does with Daniel in an appendix of her book is a microcosm of what she does with Revelation in the body of the work. She begins with this explanation:
The view that all the events of Revelation are future to us is a relatively new view in the history of the church. Traditionally, Revelation was seen as an unfolding prophecy of the things which will take place between the first and second comings of Jesus Christ. This unfolding historical prophecy is in the same manner as Daniel, which set the precedent.
With that introduction, she takes us on a whirlwind tour of two millennia of Roman history.
Astronomical Fact Check: A Review of The Bethlehem Star, The Star That Astonished the World, by Earnest L. Martin
Everyone knows when Jesus was not born. Even the most devoted Christians understand that December 25 is not the date their Savior came into the world. But when exactly was He born?
The average person would say that no one knows. That answer is incorrect. It is possible to know when Jesus (Yeshua) of Nazareth was born – at least within a few days of the event, if not the actual day. That is the message of Earnest L. Martin’s work, The Star of Bethlehem: The Star That Astonished the World.
If the book considered only the evidence of the Bethlehem Star, it would not be sufficient to establish the case with any degree of certainty. The title, however, does not embrace the comprehensive nature of the work. Martin delves into astronomy and the astrological practices of the ancient world, but that is only the beginning. His quest for truth leads him to investigate multiple avenues of evidence, including Roman, Judean, and Parthian records and historical data, Jewish cultural and religious practices of the era, and clues hidden within the text of the biblical accounts. In the process, he not only establishes with a reasonable degree of certainty when Yeshua was born, but also sheds light on a period that is considered one of the least known in Roman history.
This weight of evidence permits Martin to make this astonishing claim:
[The] historical evidence supports the nativity of Jesus in 3 B.C.E., at the beginning of a Roman census, and (if we use the astronomical indications of the Book of Revelation) his birth would have occurred just after sundown on September 11th, on Rosh ha-Shanah, the Day of Trumpets — the Jewish New Year Day for governmental affairs. There could hardly have been a better day in the ecclesiastical calendar of the Jews to introduce the Messiah to the world from a Jewish point of view; and no doubt this is what the apostle John clearly intended to show by the sign he recorded in Revelation 12.
Actually, we’re not really in the middle. Most of us have opted out of Christmas and opted into Hannukah. Not because we have rejected Messiah Yeshua (Jesus Christ), mind you. We understand that His birth happened in the fall, most likely at the Feast of Trumpets (Rosh Hashanah in modern Jewish practice) rather than in December. We also understand that all the Feasts of the Lord presented in Leviticus 23 are connected to Messiah’s redemptive and restorative work for the nation of Israel and all the world.
The fact is, we celebrate Passover (Pesach), Unleavened Bread (Matzot), Firstfruits (Yom Habikkurim), Pentecost (Shavuot), Trumpets (Rosh Hashanah), Atonement (Yom Kippur), and Tabernacles (Sukkot) because God established them and called on His people to observe them “as a statute forever”. That’s different from Christmas, which is a human tradition rather than a Divine decree. Christmas is a Christianization of the old festivals our ancestors celebrated in honor of other gods before they learned about the One True God of Abraham, Isaac, and Jacob. We have learned that our Messiah is Jewish, which is why we prefer to follow His example rather than the traditions which overshadowed and obscured His Jewishness and the Hebraic origins of our faith.
One might argue that Hannukah is a tradition as well. Indeed it is, but it is rooted firmly in history as a tale of our God’s salvation of His people in a time of great distress. Why is it not in the Bible? Well, it is, in some canons. The Catholic Bible still has 1st and 2nd Maccabees, the books that tell the Hannukah story. There is also a mention of it in the New Testament: John 10:22 tells us that Yeshua was in the Temple during the Feast of Dedication, which is another name for Hannukah. The point is, the origin of Hannukah is no less real and no less miraculous than the origin of Purim as recorded in the book of Esther. Our Jewish brethren established both feasts to commemorate the provision of the Almighty and His faithfulness to His covenant. Is there a better reason to celebrate?
There is no doubt that God works in big, dramatic ways. The problem for most of us is that we are so inclined to expect Him to do so that we miss the miracles happening right in front of us. For example, consider this prophecy we read about in Jeremiah:
“Therefore behold, the days are coming,” says the Lord, “that it shall no more be said, ‘The Lord lives who brought up the children of Israel from the land of Egypt,’ but, ‘The Lord lives who brought up the children of Israel from the land of the north and from all the lands where He had driven them.’ For I will bring them back into their land which I gave to their fathers.” (Jeremiah 16:14-15 NKJV)
This is the Second Exodus. It is so important that YHVH had Jeremiah record it twice (see Jeremiah 23:7-8). In fact, this restoration of the entire nation of Israel is the largest single prophetic topic in all of Scripture. Yeshua’s disciples asked Him about it just before He left them (Acts 1:6). The reason they asked was that He had accomplished so many other Messianic prophecies, but since He had not restored the Kingdom to Israel, and so they wanted to know when He would do so.
By the way, that is also a question our Jewish brethren have – if Yeshua of Nazareth really is Messiah, why is Israel not completely regathered from the nations with a son of David ruling over them from Zion? It’s a valid question. Those of us from the Christian side of the house are satisfied with the answer that Messiah comes twice: first as the Suffering Servant (Messiah son of Joseph), and then as the Conquering King (Messiah son of David). Our Jewish brethren are not satisfied with that answer, which is why the greatest test before us all in this day is whether we can still get along on terms of mutual acceptance and respect in the expectation that God Himself will reveal the full answer to all of us in His timing.
As for the Second Exodus, we are prone to expect that it will unfold in ways similar to the First Exodus. You know: the prophet and his brother confront the mighty dictator, supernatural judgments rain down from heaven, the seas split, and the people are delivered. That sort of thing.
But what if the Second Exodus happens differently? What if it’s not so dramatic? Would we still recognize it as a miracle? Would we praise God because He had done something even greater than the Exodus from Egypt?
Growing numbers of dedicated Christians are taking a critical look at what they believe. The turbulent conditions around the world likely has something to do with this. Christians, like everyone else, need assurance and hope. If they cannot find it in their faith, then they are cast adrift in a sea of despair.
But what happens when these disciples of Jesus Christ discover that what the Bible says is not exactly what they thought was right? They experience a crisis of faith. Surprisingly this crisis is not driving Christians away from their Savior, but it is dramatically reorienting their faith walk. They still embrace Jesus as their Savior, but call Him by His Hebrew name and title: Yeshua the Messiah. Moreover, they begin to honor and follow the Torah (Law) of Moses, the same godly standard of conduct which Jesus/Yeshua taught and modeled in His life.
In other words, these Christians are transforming into Hebrews through what has become an accelerating Torah Awakening.
This crisis of faith is the focus of Repairing the Breach, the first book by former pastor Peter G. Rambo, Sr. Having weathered the crisis himself, Rambo offers helpful observations from his experience. It is not a journey he undertook on a whim, and in fact he was not looking for any kind of faith-altering investigation. As he explains, his quest for understanding of End Times prophecies turned into an exploration of the “false traditions of Christianity”.
This is where it gets interesting – and potentially dangerous. “False traditions” could be interpreted to mean fraudulent origins. If that is the case, then perhaps Christianity is just another manifestation of what Karl Marx called the “opiate of the masses”. That, however, is not what Rambo means. He is referring to the traditions which have crept into Christianity from a number of directions (including pagan religions), and which have diluted, diverted, and obscured the original faith contained in the Bible.
One of the most significant developments in the Hebrew Roots movement this past year has is the production of a movie that explains this phenomenon. Those who have seen The Way: A Documentary know that it is a quality production that imparts an entertaining, moving, and reasonably balanced presentation of the Torah Awakening among Christians. This debut work by young filmmakers Luke and Kayte Abaffy has had an expanding impact since its release in August 2016, and likely will receive international attention thanks to a recent screening at the Second B’ney Yosef National Congress in Israel.
In this article, originally published in Torah Sisters Magazine, producer Kayte Abaffy shares her experience and idea on how to present this Torah walk to the people we care about the most – and who often are not very receptive to this message. Perhaps it is not the message that is the problem, but the manner and timing of the presentation. That is a central point Kayte makes in this honest and delightful piece.
Originally published on Torah Sisters Magazine
Two years ago, I was driving on the Paciﬁc Coast Highway with my husband, sparkling blue ocean to our left and golden mountains to our right, coming home to Los Angeles from a transformative conference in San Diego. Torah keepers had gathered for a weekend of learning stuff and worshipping and hanging out by the pool till 2am sharing our stories. And that weekend wasn’t just an awesome conference – it was the start of us ﬁlming for The Way documentary, and our ﬁrst real deep dive into the experiences of people walking in The Way.
Even after we’d only interviewed our ﬁrst handful of people, something had already become clear: sharing your new walk with friends and family is … well … a thing. When we asked interview subjects how people reacted to their new walk (siblings, children, spouses, parents, pastors, lifelong friends), lots of interesting body language things would happen – eyes would well up with tears or dart to the ﬂoor, or there’d be a great big sigh, or laughter, or a look of searching for the right words to make a tough situation sound positive.
Of course, some people’s families or friends had taken instant interest, or tried hard to understand what their loved one was learning in the Word. And some even quickly came to the same understanding. But for lots of others, the reactions ranged from cold shoulders to confusion, awkwardness to outright hostility.
So how do you share your walk (and enthusiasm for the Torah) with people you love, when there seems to be so much baggage surrounding a conversation that hasn’t even begun yet?
One thought that’s really helped me is to make the fruit of your life available to people who’re actually hungry. Trees that throw their apples at people are scary, like in The Wizard of Oz. But in life, a person walks by and picks an apple from the tree when they’re hungry.
So often we try to jam a feast down the throat of a person who’s perfectly full. And then we’re frustrated when they don’t receive it and wonder why they resent us. But God works with hunger. And we should too. Remember what Yeshua said? “Blessed are those who hunger and thirst for righteousness, for they will be ﬁlled.” It’s hard to convince someone of how great the solution you’ve found is, when they don’t even think there’s a problem. But the great news is that there are plenty of hungry people out there, we just need to be there to minister to them!
Here are a few other ideas I’ve come up with to share Yeshua and your walk with others, as I’ve marinated on this question over the last two years: