Who is Rich?

July 9, 2015April 9, 2024Lois Tverberg

by Lois Tverberg

“I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.” Philippians 4:11-13

We live in a culture where TV shows and commercials revolve around having more “stuff,” where our status is based on money, and we are expected to dedicate all our time to achieving financial success. Our culture’s god is Mammon, and especially at Christmas we are bombarded by messages to bow down to this god, when we should be worshipping the God who cared so little for money that he came to earth to lay in a watering trough.

An excellent perspective comes from a rabbi who lived within a century of Jesus. He asked the simple question: “Who is rich?” And answered it with a profound, yet simple answer: “He who is satisfied with what he has.”

Certainly there are many in need, but many more of us don’t see the amazing prosperity that we do have. For much of the world’s people, and for much of human history, people have known regular hunger, have had only one or two changes of clothes, and have worked hard to just make ends meet with little or no safety net of savings.

Nowadays people have retirement savings, buy pricey vacations and entertainment items, and grow obese eating in restaurants. If we saw our homes as palaces that even kings and queens of former generations would feel comfortable in, we certainly would feel satisfied with what we have.

May we seek first his Kingdom, rather than worrying about the things we have or don’t have. And may we learn to be content in every circumstance, knowing that God abundantly supplies all our needs. Then we will see how rich we really are.

(1) Mishnah, Pirke Avot 4:1, Ben Zoma.

Photo: Myrabella

Deeds of Loving Kindness

July 9, 2015March 20, 2020Lois Tverberg

by Lois Tverberg

“We are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.” Ephesians 2:10

Jesus probably knew a beautiful saying that was attributed to a scholar who lived hundreds of years before him, and was written down in the Mishnah in about 200 AD (1):

For three things the world is sustained: For the study of scriptures (torah), for worshipping and serving God (avodah), and for deeds of loving kindness (gemilut hesed).

What this means is that for three great reasons God created humanity and allows the world even to keep existing: for us to discover God’s great love through his Word; to worship him and want to serve him because of it, and then to show God’s love to those around us.

This idea of showing God’s love to those around us was a beautiful concept called gemilut hesed (gem-i-LOOT HES-ed), “acts of loving kindness”. This was different than charity (tzedakah), giving money to the poor. Jesus and many other rabbis emphasized the great need to give to the poor, but as good as it was, gemilut hesed was considered even better.

After all, only the needy benefit from charity, but we can show kindness to anyone, rich or poor. And, it is easy to hand a $10 bill to somone for a meal, but to invite him into your home for a meal shows God’s love, and causes you to grow in love as well. Because of this, some Jews make a point to use some of their “giving dollars” to do gemilut hesed with their own hands. (2) For instance, instead of just giving money to charity, one woman invested her money in a library of books and then regularly found ways of loaning or even giving them to others. Certainly a Christian could do even more by buying and sharing good devotional books or Bible studies with others.

Considering as much money as we spend on entertainment from movies, cable TV, etc, wouldn’t a wonderful Christian alternative would be to “entertain” ourselves with gemilut hesed? To make a “hobby” out of a particular form of kindness to others? One Christian couple I know invested in a truck to use during snowstorms, to go up and down their country road pulling people out who had slid off the road. Another friend makes a habit of stopping to help or offer a cell phone to anyone stranded with road trouble. Yet another woman, who teaches classes on job hunting, enjoys helping friends find jobs if they need one or want one that suits them better.

What about even making a practice of being kind to waitresses and tipping them generously? Or inviting single or elderly people home for Sunday dinner after church? And, of course, to share your faith in Christ? All these kind acts will have the effect of showing God’s love to others in small and great ways. But they will have an even bigger impact on ourselves and our families, as we see God’s love transform our hearts too.

This article is based on an excerpt of a longer directors’ article, “Acts of Loving Kindness at Christmas,” from December 2004.

(1) Verse 1:2 of Pirke Avot, (Sayings of the Fathers), a collection of rabbinic sayings written about 200 AD in the Mishnah. Many of these saying were attributed to rabbis who lived in Jesus’ time and even before, and many relate to things Jesus said as well. This saying is attributed to Simon the Righteous, who was said to live at the time of Ezra.

Photo: Peter Isotalo

Orphans and Widows

July 9, 2015September 1, 2019Lois Tverberg

by Lois Tverberg

“Religion that God our Father accepts as pure and faultless
is this: to look after orphans and widows in their distress
and to keep oneself from being polluted by the world.”
James 1:27

Knowing that the scriptures say that we should “look after orphans and widows,” how can we do that today? In James’ time there were many women and children whose families were torn apart because of the death of a husband or father. In that day, if a child had a mother but lacked a father, he or she still was considered an orphan, because in that society, the single-parent family would be impoverished and unable to survive without help from others. Now it may seem that the need is not so urgent when relatively few men die before old age, and with better economic times, especially for women.

But one contemporary Jewish writer points out that our modern society has an ever-growing abundance of a different kind of orphan, which are those whose families have been broken by divorce. With so many marriages dissolving and children born outside of marriage, a large proportion of our young people are now growing up lacking either a father or mother, or changing parents with each relationship. They may not lack financially, but may be impoverished in terms of having the family structure and life experience that allow them to form stable relationships and raise families of their own. They may have no one to serve as model of how a parent or spouse should act, so are likely to pass this sad legacy on to the next generation too.

Almost every family, church and neighborhood has an abundance of “orphans” of this type. We can all name relatives and neighbors who could use a “big brother” or “big sister,” who could benefit from our love. And many divorced people, singles and elderly long to be connected into the family of Christ, like widows long for a husband. How hard is it for those of us with stable lives to befriend someone from a broken family? God says that he especially watches over the “widow and the orphan,” and bids us to do likewise (Deut. 10:18). Rather than protesting against the lack of family values today, we would do more to help stabilize future marriages by enfolding a few young people into our own families, to show them that they are truly loved.

Photo: Information of Photo Division

The Lame and Blind Man

July 9, 2015June 26, 2020Lois Tverberg

by Lois Tverberg

“I, the LORD, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds. ” Jeremiah 17:10

Jewish parables were an effective way to explain complex ideas about life and God. One parable from the Talmud¹ gives a clever answer to a difficult question. How does God judge sin, when he knows that the spirit may be willing but the flesh is weak? (Matt. 26:41) How does God judge an alcoholic who has a family tendency toward alcoholism? Or, how does he look at a man who struggles with homosexual thoughts? The rabbis told this parable:

To what may this be compared? To a human king who owned a beautiful orchard which contained splendid figs. Now he appointed two watchmen, one lame and the other blind. One day the lame man said to the blind man, “I see beautiful figs in the orchard. Put me on your shoulders so that we can pick and eat them.” So the lame man got on the shoulders of the blind man and they gathered the figs and ate them.

Some time later, the owner of the orchard came and asked them, “Where are those beautiful figs?” The lame man replied, “Do I have feet to walk with?” The blind man replied, “Do I have eyes to see with?” What did the owner do? He placed the lame man upon the blind man and judged them together. So the Holy One, blessed be He, will bring the soul, replace it in the body and judge them together…. (Sanhedrin 91a-b)

The king in the parable is God. (This is usually the case in parables, including those of Jesus.) Each of the two disabled men represent part of a person. The lame man is the person’s will, and the blind man is the flesh. Neither part is capable of sinning on its own — both act together in order to do anything.

The point is that when God looks at us, he sees us as a whole — he knows what we are made of. We are a combination of factors including family history, mental make-up, religious upbringing, etc, and both our background and our own will work together to influence our actions.

Knowing this can give us wisdom. On the one hand, if we know we have a background or personality type that leads us toward a certain sin (like an abusive family or a tendency to anger), we need to go out of the way to avoid what we might do impulsively. We can’t just plead helplessness and give up. You are responsible for what you have done with what you’ve been given.

On the other hand, we should be careful not to condemn others because we can’t know where a person comes from. We don’t know their struggles, insecurities, or what they’ve lived through. Two people may act similarly, but one may have triumphed over many trials, while the other has barely used their abundant gifts. Only God knows the whole picture, and only God is able to judge us justly.

To explore this topic more, see chapter 5, “Greek Brain, Hebrew Brain” in Reading the Bible with Rabbi Jesus, Baker Publishing, 2018, p 83-112.

(1) The Talmud is the compendium of Jewish commentary from Jesus’ time and after, written down about 500 AD.

Photo: Emily Walker

Beautifying God’s Commands

July 9, 2015April 30, 2020Lois Tverberg

by Lois Tverberg

“The LORD is my strength and my song; he has become my salvation. He is my God, and I will praise him, my father’s God, and I will exalt him.” Exodus 15:2

The line above is part of the song that Moses and the Israelites sang after God parted the Red Sea and miraculously saved them from Pharaoh’s armies, one of the most joyous moments in their history.

Rabbinic thinkers meditated on the words “I will exalt him,” and asked the question, “How can mere mortals hope to exalt God, the Creator of the entire universe?” Their answer was that they could exalt him by doing his will in the absolute best and beautiful way possible. They called this hiddur mitzvah, meaning to exalt (or beautify) God’s commands.

Christians may be surprised that the word mitzvah, meaning commandment, is positive rather than negative in Jewish culture. We think of commandments as burdensome regulations, but the usual Jewish usage of mitzvah is that it is an opportunity to do something good that God told you to do. Jewish people say things like, “I had a chance to do a mitzvah today when the elderly woman asked for my help.” Or, “It’s a mitzvah to celebrate Passover with a lovely dinner with family and friends.” The word is always used in a positive way, suggesting that doing what God has asked is a joy and a spiritual opportunity, not a burden.¹

The idea of hiddur mitzvah (beautifying the command) says that if God tells us to do something, we shouldn’t just do the minimum, but to perform it in the best way possible, sparing no expense or trouble. Since God told Israel to build booths for the Feast of Sukkot, when a Jewish family decorates their sukkah (booth) skillfully and elaborately, they “beautify the command.”

When one poor Jewish man was asked why he spent $50 for a citron, a lemon-like fruit required for Sukkot, he replied, “Why would we worship God with anything less than the very best?” Spending sacrificially on doing God’s will is a way of showing great love for God. ²

In Jesus’ parable about the Good Samaritan, it sounds like the Samaritan went far beyond the minimum to care for the wounded man by the road, a kind of hiddur mitzvah. The Samaritan man obeyed God’s command to love his neighbor by personally caring for the injured traveler, carrying him to the inn on his own donkey, and investing a large sum of his own money to care for him. Because he was a Samaritan he was even risking his own life, because as an enemy of the Jews, he could have been accused of being the attacker. (Luke 10:33-35)

If we are grateful that Christ has died for our sins to bring us into relationship with God, we should serve him as well as we possibly can too. As Paul said,

Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Colossians 3:23-24

See more at these links: Hiddur Mitzvah: The Case for Beautiful Ritual Objects and Hiddur Mitzvah: What a Beautiful Mitzvah.

Photos: Wikipedia – Etrog, Sukkah

Do Not Destroy

July 9, 2015April 17, 2020Lois Tverberg

by Lois Tverberg

“When you lay siege and battle against a city for a long time in order to capture it, you must not destroy (lo tashchit) its trees, wielding an ax against them. You may eat of them, but you must not cut them down. Are the trees of the field people, that you should besiege them?” Deuteronomy 20:19

You might assume that the Bible has nothing to say about caring for the environment, but surprisingly, the Torah contains a law about this very thing. In the verse above, God forbade the destruction of the fruit trees outside of cities that were under siege by the Israelites during war. It was common practice during wartime to destroy the land – to chop down the trees and poison the fields by sowing them with salt. God expressly forbade this kind of wanton destruction and declared that the trees were “innocent bystanders” who should not be victims of the war.

The rabbis looked at how this scripture can continue to teach us, and concluded that if God forbade the destruction of the environment in the dire situation of war, he must certainly must oppose it during peacetime. They reasoned that modifying the land to build useful things is fine, but needless destruction is wrong. They also concluded that the reason destroying fruit trees was forbidden was because God gave the trees to provide food, and when we destroy any useful thing, we insult God’s gracious care for us. To them, the words “do not destroy,” bal tashchit (bahl-tahsh-KEET) should teach us not to waste any useful thing:

Whoever breaks vessels, or tears garments, or destroys a building, or clogs a well, or does away with food in a destructive manner violates the commandment against bal tashchit. (Talmud, Kiddushin 32a, written about 500 AD)

Because of this interpretation of Deuteronomy 20:19, there has been an ethic of conservation and avoidance of waste in Judaism for thousands of years. They see this as an act of reverence for God. One 18th century rabbi, Sampson Hirsch said that when we preserve the world around us, we show that we believe that God owns all and is above all. But when we needlessly destroy, we are showing our self-centerness and lack of regard for the gifts and will of God. Waste and excess therefore come from self-idolatry.¹

Western Christians tend to see our material possessions as entirely ours for use or disposal as we see fit. What if we regarded all our possessions as gifts from God? Would we be wasteful and throw away useable things? Would we instead try to give them to someone else who needs them? What we do with our gifts shows how we see the One who gave them to us.

¹From http://www.coejl.org/learn/je_tashchit.html.

For more reading, see these links:

Judaism-and-Environmentalism: Bal-Tashchit

Summoning the Will Not to Waste

Photo: Carol Walker

The Dust of Gossip

July 9, 2015September 1, 2019Lois Tverberg

by Lois Tverberg

“No man can tame the tongue. It is a restless evil, full of deadly poison.” James 3:8

The Hebrew term that is used for gossip is Lashon Hara (La-SHON Hah-RAH). It means literally, “the evil tongue.” Jews define it as defaming a person in the eyes of others by revealing details about them that put them in a negative light. Lashon Hara is different from slander, which is telling lies about others. While everyone recognizes that slander is wrong, fewer will say that it is also wrong to speak negative truth about others. Lashon Hara is telling your co-workers all about how the boss messed up his presentation, or pointing out to your husband how poorly the worship leader sings. This habit is what tears down friendships, demeans others, and undermines trust. There are, of course, a few times when a person needs to relay damaging information, but outside of that, this kind of negativity is frowned upon in the Jewish community.

Many rabbinic stories focus on the damage done through Lashon Hara. One is told about a man who gossiped about a rabbi, causing much damage to his reputation. The man repented and came to the rabbi to ask for forgiveness. The rabbi told him to take a pillow and open it and cast it to the wind. When he had done this, he asked him to now go gather all the feathers back into the pillow again. The man said, “But that is impossible!” and the rabbi replied that, in the same way, it was impossible to repair all the damage that his words had done.

The rabbis point out that other actions close to Lashon Hara should be avoided as well. For instance, to read a newspaper editorial article that you don’t like and then show it to someone just so they will scoff at it is called the “Dust of Lashon Hara” (Avak Lashon Hara). It also includes sarcastic comments about another person, like, “She is such a genius, isn’t she?”, or innuendos like, “Don’t mention so-and-so — I wouldn’t want to say what I know about her.” Even to laugh or sneer when someone else gossips is considered avak lashon hara, because it communicates your negative feelings. It is difficult to change lifelong patterns, but we must learn to avoid damaging others through our subtle comments and even body language. As James says,

“We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.” James 3:2

(1) This is an excerpt from the longer En-Gedi Director’s Article, Taming the Tongue. Articles about Jewish ethics of speech are available at this link .

Photo: Saperaud

Stealing Another’s Mind

July 9, 2015March 27, 2020Lois Tverberg

by Lois Tverberg

“You shall not steal, nor deal falsely, nor lie to one another.” Leviticus 19:10

An interesting biblical idiom that can teach us a good lesson is to “steal a person’s mind.” It is found in Gen. 31:20, which literally reads, “Jacob stole Laban’s mind (literally, heart) by not telling him he was running away with his daughters.” Many translations render the idiom as “to deceive” – that Jacob deceived Laban and thereby “stole his mind.”

A synonymous idiom that is still used today is “geneivat daat,” meaning “stealing knowledge.” It has a fascinating definition that we don’t often consider. To “steal knowledge” is to fool someone into having a mistaken assumption, belief, or impression, even if no lying is involved. If a shopper is convinced that he is buying a top quality item and the clerk never mentions that it is defective, that would be “stealing his knowledge.” Or, if a store increases its prices temporarily so that it can advertise huge markdowns, that is “geneivat daat.” Deceptive advertising of any kind is all a part of this idea.

We all know what it is like to be taken in by this type of deception, and often when we realize we have been “duped,” we feel as if someone has stolen something from us. And interestingly, the rabbinic thinking is that we have been robbed. The sages saw that the phrase includes the word ganav, to steal, and concluded that the commandment, “Do not steal” also prohibits “stealing another’s mind”, or deceiving others. Indeed, the rabbis spoke of seven types of theives and the worst was the one who “steals the mind” (Tosefta, Bava Kama 7:3). (1)

As angry as we get when it happens to us, often we see that we are guilty of it ourselves. Geneivat daat is when we offer to pay the bill at a restaurant, knowing that the other person won’t accept, or when we invite someone to a party that we know they can’t attend, — both ways of creating a false impression of our generosity. Or when we spend an hour with a computer store salesman to learn about laptops, with plans already in place to purchase elsewhere, we are really stealing his mind aren’t we? When we take credit for something we didn’t really do, or pad our job resume (2) — all these things “steal” others’ goodwill, understanding, or deliberately create a false impression of ourselves.

When we remember that we are serving the God of truth, we realise that he doesn’t approve of such forms of verbal manipulation. How many times a day do our words not match our intentions? We may not give a second thought about all the little ways we are deceptive, but we should if we want to be God’s people of integrity.

(1) http://www.jlaw.com/Articles/geneivatdaat.html

(2) http://www.orthodoxcaucus.org/addpdf/CaucusThouShalt.pdf

Photo: http://americangallery.wordpress.com/category/witkowski-karl/

Whitening Another’s Face

July 9, 2015September 1, 2019Lois Tverberg

by Lois Tverberg

“Judah was told, “Your daughter-in-law Tamar has played the harlot; in fact, she is with child by harlotry.” “Bring her out,” said Judah, “and let her be burned.” As she was being brought out, she sent this message to her father-in-law, “I am with child by the man to whom these belong.” And she added, “Examine these: whose seal and cord and staff are these?” Genesis 38:24-25

In Jesus’ teaching, he says that certain smaller sins are equivalent to greater sins – like that looking at a woman lustfully is the same as committing adultery (Matt 5:28). Other rabbis used this technique of comparing a lesser sin to a greater sin, to show the sin’s severity.

An interesting example is that of publicly shaming another person. The rabbis pointed out that just as the face of a corpse is white, the face of a humiliated person becomes white to show that you have “murdered” him, in a sense. You have caused him great pain and distress, and the person’s reputation is often damaged in a way that cannot be repaired, just as murder can never be undone.

Jews are particularly sensitive to the sin of humiliation, having been ridiculed for their piety over the centuries, as this image from Nazi Germany shows. They have a long list of ethical rules to prevent shaming of others. They say that a husband should not insult or correct his wife in front of others to in any way bring shame on her (and vice versa). And a teacher should not ask a student a question in a class if he doesn’t believe he can answer. Even in death, Orthodox Jews are buried in a plain wooden box in a simple white garment, so that the poor would not be embarrassed by their inability to afford an elaborate burial.

The sages looked to the scriptures for examples of how to live, and saw that when Tamar was accused of being a harlot, she could have exposed Judah publicly, but instead she subtly gave him back his seal and cord so that he would not be humiliated. She risked her life in order not to embarrass him.1 And, when Joseph revealed himself to his brothers and reminded them of their crime against him, he first sent all his servants out of the room so that he would not publicly shame them. (Gen. 45:1)

While we as Christians know intuitively that humiliating others is wrong, it is good to remind ourselves of the severity of its effects, especially on our spouses and children. We can learn much from the rabbis’ meditations on this subject and apply their wisdom to our lives.

(1) From the Talmud, tractate Bava Metzia 59, written down about 500 AD. At the site http://www.divreitorah.co.uk/shame.html the following quote is found: “The pain of humiliation is more bitter than death. Therefore, one should rather fling himself into a fiery furnace than humiliate someone in public. They derived this from Tamar.” Talmud, Bava Metzia 59a. (This is an example of rabbinic exaggeration for emphasis like, “if your eye causes you to stumble, pluck it out…” – Matt 18:9)

See also “The Sin Against Persons” by A. Wolf at http://www.clal.org/e38.html

Photo: USHMM

Like Water On a Rock

July 9, 2015June 14, 2020Lois Tverberg

by Lois Tverberg

“Happy is the man who has not followed the counsel of the wicked, or taken the path of sinners, or joined the company of the insolent; rather, the teaching of the LORD is his delight, and he studies that teaching day and night. He is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives. ” Psalm 1:1-3, JPS Tanakh

Tree by water

Jewish readers of the scriptures over the centuries have enjoyed examining the images of scriptures, and how they can speak to our lives today. In reading the above passage about the one who studies God’s word as being a tree by water, they have meditated on God’s word as “pure water” or “living water.” From this they have found a remarkable number of lessons¹:

Just as rain water comes down in drops and forms rivers, so with the scriptures: one studies a bit today and some more tomorrow, until in time the understanding becomes like a flowing stream.
Just as water has little attraction unless one is thirsty, so too, God’s word is best appreciated when one has great yearning for it.
Just as water leaves a high place and flows to a low one, so too, God’s voice speaking through the scriptures goes past one whose spirit is proud and remains with one whose spirit is humble.
Water is a great equalizer — no matter your station or class, all can drink water. So, too — a scholar should not be ashamed to say to a simpler fellow, ‘Teach me a chapter, a verse or a letter’.
Just as water is a source of life for the world, as it says, A fountain of gardens, a well of living waters (Song of Songs 4:15), so God’s word is a source of life for the world.
Just as water is cleansing, the words of the scriptures are purifying.

An interesting story is told about water’s amazing effects. One day a a great rabbi of around Jesus’ time, Rabbi Akiva, came across a stone by a river that had been greatly worn away by a slow drip of water falling on it over the centuries². He remarked, “What has hollowed this stone? Is it not a small drop of water falling on it day after day? If soft water can wear away hard stone, how much more should the words of the Scriptures, which are like iron, carve their way into my heart, which is flesh and blood?

It is interesting to note that it was not one drip of water, but the constant force, drip after drip, year after year, that had a great effect. Often times we as Christians think a big event like a powerful speaker or weekend conference will change peoples’ lives. But most of the time, God’s Spirit tends not to work through big “splashes.” Instead, through the slow drip of study and prayer, day after day, year after year, he shapes into what he wants us to be.

(1) From a Jewish commentary from about 900 AD, Song of Songs Midrash Rabbah, quoted at the following site: http://www.saratogachabad.com/wellsprings.html

Photo: Stefan Czapski and Katyare

En-Gedi Resource Center

Refreshing Insights on the Bible in Context

Wisdom of the Rabbis

Who is Rich?

Deeds of Loving Kindness

Orphans and Widows

The Lame and Blind Man

Beautifying God’s Commands

Do Not Destroy

The Dust of Gossip

Stealing Another’s Mind

Whitening Another’s Face

Like Water On a Rock