This week, we focused our attention on the work of Messiah Yeshua; His life, death, resurrection, ascension and how it relates to atonement. Though I had preconceived notions about the dangers of Calvinism, the Lord convicted my soul to understand his book chapter with generosity and high esteem. As per usual, it is not difficult for me to view theology in light of opposite thinking, and it is easy for me to appreciate the tension and beauty of challenging popular thinking. 

What is Justification?

     As we read Pastor and Reformer, John Calvin’s book chapter from the Institutes, Book III, Chapters XI-XV, three urgent points are worthy of mentioning here. It is of enormous value to delve into Calvin’s theology on Justification, regeneration, works, and essential righteousness. His teaching on justification, being made right with God, appears to be clearly stated. He asserts that justification is legal and declarative, not skewed by works, lest any man should boast. Dr. Jason describes this legal image by allowing us to picture a judge and jury. We stand before them as they are trying to determine our guilt or our innocence. Is the verdict guilty or not guilty? When we confess that Messiah is our Saviour and King, “not guilty” is the declaration of the court. 

     We are clothed and covered, Calvin says, referring to the ways in which our righteousness is not in and of ourselves but purely in Yeshua. “…the Father embraces us in Christ when he clothes us with the innocence of Christ and accepts it as ours that by the benefit of it, he may hold us as holy, pure, and innocent.” (Calvin 1559, 779). The Father embraces by clothing us with the innocence of Messiah, not based on works or merit. Dr. Jason highlighted that it remains uncertain whether, at this stage, Calvin had already embraced the doctrines of the elect and the security of salvation that became central to his later theology.

Are Works Necessary for Salvation?

     Naturally, our discussion progressed from salvation by grace to assessing Cavlin’s thoughts on works. Many of us debated whether Calvin’s mention of regeneration was referring to sanctification, the process of becoming holy, being more like Messiah in the ways that we live our faith. Exploring his theology on works allowed us to develop an understanding of this chapter.  One thing to note is that distinction between Justification and Sanctification, for Calvin, are not the same. Some people like a man named Andreas Osiander believed that they were the same and I believe that St Basil would have agreed with John Calvin here. For me, differentiation is correct and seems both biblical and rational. 

The Dangerous False Belief that humans have Human & Divine Natures

     It is worth adding here that this man, Osiander was at the time teaching that man, in fact, had two natures. While Calvin held the more widely accepted theory that man’s righteousness is imputed to him, Osiander held that we were infused with this righteousness, suggesting that our human essence is mixed with God’s. This dangerous and false belief might have been popular at the time. This is a wild guess on my part but it would seem that he might have misunderstood St. Athanasius’ belief in the divine image being re-impressed upon us. It was St Athanasius intention to communicate that we are reclaimed, renewed and restored by God’s divine image but certainly not that we ourselves become mini gods. 

     Calvin called Osiander’s attempt to mix the divine with human substance as a “gross mingling.” (Calvin 1559, 737). Quoting Job 4:19, Calvin contends that we as humans are merely “houses of clay.” “How much more shall those who dwell in houses of clay, who have an earthly foundation, be consumed before the moth. “He also reminds us of this revelation: “If thou, O Lord, shouldst mark iniquities, Lord, who shall stand? " [ Ps. 130:3; 129: 3) 

God's will is that we ALL will be saved (Rescued)

     Reading this, my heart leaped within me as I realized that Calvin’s eventual belief in eternal security might have been more reactionary than I had first assumed. I concur that in seeking to prove that works cannot save us, Calvin’s thinking could have easily assumed an extreme position. His eventual assertions and radical thinking would align with his warning on page 732 to “bitterly resist” the mixing of justification with regeneration. (Calvin 1559, 732). While I agree wholeheartedly with Calvin’s position on works not being able to save us, I add briefly here that I do not by any means subscribe to what appears to be a very dangerous belief in predestination. We humans do not know the mind of God and I declare that God loves the world, not heaven forbid, an elect (John 3:16).

     Finally, we confirmed that Calvin’s theology on the works of a man suggests works as signs of salvation or as necessary fruit without power to save. This distinguishes works rather clearly from justification. “Works are God's gift and cannot become the foundation of self-confidence for believe” (Calvin 1559, 787). I was pleasantly surprised by his agreeable views here as well. John W. reminded us that in slight contrast to Calvin, the scriptures exhort us to devote ourselves with urgency to good works. “"And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful” (Titus 3:14, TLV) I was not sure that devotion to good works contrasts entirely with Calvin because it seems to be the natural progression for someone who loves Messiah. 

     Calvin’s suggestion that works exist to “strengthen our faith” also did not seem disagreeable by any means (Calvin 1559, 785). Abigail reminded us to ponder how the great love we feel for our spouses leads us to do great works (chores) and that this seems right. Just like our acts of kindness strengthen our marriage, our good works strengthen our faith. The love and marital commitment are often unchanged by our good deeds where love is the foundation, and one (devoted works) naturally flows out of the other (devotion of heart). 

Closing Thoughts

     We discussed how Calvin demonstrates his disgust for man’s striving and pursuit for merit, a most “prideful term.” To believe we could possibly satisfy God's judgment through our own works or good deeds while seeking a reward is like a "wild dream". He also warns that if we say our salvation is based on anything other than the atonement of Messiah, it is a "foul error." In light of my latest Instagram post about straining towards the goal rather than for the prize, I found this timely and it ministered to me. To me, the prize is not supposed to be the stuff or the praise I sometimes receive when I sing, and I serve evangelistically. The prize for me, must be the spiritual fulfilment of serving my God and not the man-made merit which fades like a shadow in time. 

     We were encouraged by Yarden and by Dr. Jason to examine the motives of our hearts as often as we are able. Testing our intentions is something Dr. Jason called [spiritually] “healthy and important.” Dr. Jason reminded us of Paul’s ministry, how he considered everything trash compared to knowing the Lord’s love and yet, his works were also “not inconsequential.” While “our gifts and talents do not give us of ultimate worth, are “not the thing to put our weight on,” and “not the thing that's going to make you [us] right before God… it is good, and God can use it.” 

     As our discussion came to an end, in admitting my weakness, I felt stronger than I had felt before. In knowing my works are welcomed by my heavenly Father, I felt more appreciated and humbled. And because of our class, I felt more empowered to serve Yeshua than I had the day before.  

     More than that, I consider all things to be loss in comparison to the surpassing value of the knowledge of       Messiah Yeshua my Lord. Because of Him I have suffered the loss of all things; and I consider them garbage in order that I may gain Messiah (Phil. 3:8, TLV)

_________________________________________________

Bibliography

Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Translated by Ford Lewis Battles. Philadelphia: Westminster Press, 1559/1960

McMartin, Jason. "Live Theology II." Lecture at Biola University, La Mirada, CA, April 22, 2026

     This week, we had the sobering opportunity to delve deeper into understanding humanity’s fall into sin based on Genesis 3. Our discussion in class focused on discovering some of the reasons sin often goes unseen. Some of the most compelling reasons included generational indoctrination. One of our classmates reminded us that racism is something children often learn from their parents. This was a concept not at all foreign to Platinga’s book, Not the Way It’s Supposed to Be, where he talks about children repeating the sins of their parents through generations. “…so sin tends both to kill and to reproduce. Indeed, like cancer, sin kills because it reproduces… Apples do not usually fall far from the tree.” (Platinga, page 55)

     It also felt compelling to me to bring the words of Luther to life by sharing that, sadly, our human nature or desire is to appear good and just. Dr Jason said, “We can become absorbed in trying to justify ourselves.” We were reminded of the “radio thief” in Platinga’s writings- the little boy who steals a radio and creates lies to cover up his original lie. Sin is easy to minimise, the serpent is so cunning, and darkness makes it difficult to see arose as possible theories based on our readings. Luther said it best on page 264 of his writing: “Even when caught and held fast, they yet endeavour to slip away that they may not be confounded but may still appear good and just. This portion of poison also has been infused into our very nature…” (Luther, page 264)

     More importantly and worthy of our utmost focus, we rightly divided the Word of God to focus on solutions for escaping such wretchedness. Accountability came to mind, based on my own experience as a sinner saved by grace- as a gold standard for overcoming sin. (Michelle Gold’s gold standard…No pun intended). My life, dead to sin, abuse, shame, and disgrace, was completely turned upside down by wisdom and grace shown to me in the 12-step co-dependency and small church groups over the years. Scripture shows time and again that we sharpen one another as iron sharpens iron. (Proverbs 27:17) 

     This sobering reminder in Luke 22:32 never ceases to move my spirit so deeply in that it displays our reliance upon the Lord and upon one another: "But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers." (Luke 22:32, ESV) Regarding the ways out from under “sin’s dread sway” (a phrase from the Hymn, I’d Rather Have Jesus) Landon mentioned Platinga’s reminder to sow in the Spirit according to the Biblical mandate. It occurred to me that this concept alone calls for a much longer in-depth Bible study later. If sowing in the Spirit is a solution to sin, then essentially, we spiritually are what we spiritually eat. My dearly loved pastor in New York City urged us with a similar warning: “Watch your ear gates and watch eye gates… garbage in, garbage out.” (Pastor Alex Rivera)

     There is not enough time to fully applaud the great work of Platinga in this synopsis; however, it appears to be a pivotal, truthful, and stunningly stated account on the corruption of the world. The psychological and theological breakdowns on intergenerational theory and malfunction, combined with his real-life analogies, were outstanding. Descriptions of evil were depicted by Platinga in ways that I could vividly see a boy stealing a radio, a seemingly godly father molesting his child, an Israeli hating a Palestinian, and violence that never stops. The ways in which he unravels the possible reasons for sin are wildly true. 

     We just touched upon solutions when the chapter ended. At one point, the author suggested genuine repentance and support. He also discussed how a child taking on a parental role of nurturing could greatly disrupt the family. (Platinga, 66) One suggestion is made in combatting violence was to consider and try to repair the peoples’ grievances through statecraft. Platinga’s assertion for man to begin to take responsibility for his actions challenged my thinking. In a world where sin is often blamed on a lack of social justice, it occurred to me that blaming sin on the system could be more dangerous than I had originally considered. 

     Like refreshing showers on a dry land, we were left with random yet passionate exhortations from other classmates and from the professor. Dr. Jason warned us about our guilty conscious and the temptation to ruminate. I imagined the opposite of rumination could be to fall at the feet of our redeemer and confess, to surround ourselves and soak our souls in the Word of God as Luther might have suggested if he could speak today. Dr. Jason reminded us to trust in the Messiah. 

     Josiah Northcutt reminded us that our motive in being moulded into the image of God need not be for the promise of moral dessert but instead for the joy of being a branch or representative. As I listened to the wisdom which surrounded me, it also occurred to me that the temptation to not seek accountability could be our demise. “Isolation is the devil’s playground,” I suggested. Dr. Jason reminded us to listen to (consider as a warning but do not follow) the critics of Christianity to see our blind spots and walk more closely with the Lord. Inspired by the Favale chapter we read last week, as class came to an end, I recalled the great opportunity to influence we have been given as believers in Yeshua. I was reminded again of my specific calling and opportunity to be an image bearer. And I walked away from my classmates more inspired to draw closer to my King than I had been the day before. 

BIBLIOGRAPHY

Luther, Martin. Luther on the Creation: Excerpts from Genesis 3:1-7. Translated by John Nicholas Lenker. Minneapolis: Lutherans in All Lands, 2013.

Plantinga, Cornelius, Jr. Not the Way It’s Supposed to Be: A Breviary of Sin. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1995.

Written by Michelle Gold

WHY TIKKUN OLAM? 

The late David Baum, one of the finest pediatricians and humanitarian Zionists in Britain loved to tell the story of what I will rename as “The Unknown Boy and the Starfish,” borrowed from American Anthropologist, Loren Eiseley.[1] The story summed up his attitude about life. In my own version of the story, a young boy, who feels he has nothing in particular to offer the world, feels compelled to miss a day at the mall with his buddies to shop for crocs and  tchotchkes. Having just had his Bar Mitzvah, he heads down instead to the beach with his Jewish Mama. Seeing the Starfish dumped at shore, he begins to pick them up one by one to toss them back into the sea. 

If he chooses to ignore the problem, he imagines that the Starfish will die in the heat of the Boynton Beach, FL sun! A passerby snickers cynically and says “Hey, what’s the use of your actions. How can it matter to the world that you are saving the Starfish when there are thousands of them. You will never save them all. To this the boy responds, “For this one, it matters.”[2] This heart-warming story is the opening for a beloved book written by Rabbi Lord Jonathan Sacks to amplify the sounds of the Jewish heartbeat for generations.

Tikkun Olam, is a phrase defined and redefined from the ancient days of the Mishnah to Modernity. The phrase, literally meaning “Repair (Mend) the World” serves as a motto for every Jewish mind and hopefully for all of humanity. Though we have suffered persecution, humility, and atrocities since the beginning of time, many of us still believe there is hope and there is a reason to bring this healing into the world. 

Today as I pen this paper, my heart is broken over a mass murder in Bondi Beach Australia. Sixteen deaths, forty injured from ages 10-87. A ten-year-old boy, Matilda Bee Britvan was killed and an 87-year-old Holocaust survivor, Alex Kleytman was also taken from us.[3] Not more than two years ago, on October 7^th, there were mass murders and rapes in Israel. Jewish hatred is growing. 

Yet my people have been called to be a light to the nations, and we have been instilled with this passion to pass on goodness, kindness, and help in times of need. We are not unique by any means in our desire to “save one more starfish,” but we are unique in that we have not given up this divine calling in the face of so much terror. We are not the only ones who have suffered but the fact that we feel compelled to make a difference amid the suffering is a powerful testimony worth exploring. 

In this exploration of Tikkun Olam and its meaning over time, I wish to honour all the scholars, sages, and rabbis who have come before me to demonstrate heroic acts in their pursuit of social justice and ethical activism. I also wish to honour great Christians who have stood by and continue to stand by the Jewish people and the nation of Israel today. May we always acknowledge that we all fall short of G-d’s perfection. May we stand humbly in solidarity together to help the helpless.

Now, where did this concept of “Repair the World” or Tikkun Olam or “Mipnay (for the sake of) Tikkun Olam” begin? How did it evolve and how do continue this great legacy set before us? As I expound on the history of this great phrase, I will daringly add my own two “shekels” or cents. I will attempt to both celebrate Tikkun Olam, the sacred teachings and sages while also finding their possible limitations.

TIKKUN OLAM IN THE TORAH 

My intention of this essay is to address Rabbinic Literature alone. But I would be remiss if I did not begin with mentioning that every ounce of mending or healing, restoration, help, justice, and peace we perceive of or take hold of comes from the G-d of Abraham, Issac and Jacob. Only in the power of His great love are we motivated and activated. The pursuit of Tikkun Olam is a holy quest.

Before I hold ancient and holy literature in high esteem, I must first proclaim that Avinu Malkeinu, our Father and King is the inventor of all healing and restoration. Apart from Him we can do nothing. He is the creator of law, of light, and the giver of all gifts given to make a difference. As we seek to understand a man’s perception of what repairing the world looks like, we humbly acknowledge that all power and ability is found in Elohim. 

I also wish to preface this essay with three more foundational keys to keep in mind. First, we must know that Tikkun Olam is not exclusively for the Jewish soul. A person’s desire to bring healing in this world is entirely Biblical and inclusive for all mankind, for every man and for every woman and child. 

“It will come about after this; I will pour out My Ruach on all flesh. Your sons and your daughters will prophesy. Your old men will dream dreams; your young men will see visions. Also, on the male and female servants in those days I will pour out My Ruach” (Joel 2:28-29, TLV). Micah 6:8 also says: “He has told you, humanity, what is good, and what ADONAI is seeking from you: Only to practice justice, to love mercy, and to walk humbly with your G-d.”

Second, repairing the world one person at a time is also entirely biblical. The Holy One, blessed be He cares about each human, individually and has given us all unique abilities. Throughout the Torah, Adonai heals the sick. In Genesis 20:17 the Lord heals Abimelech’s household of infertility. In Exodus 15:26 we meet our creator as The Lord who heals. “…For I am Adonai who heals you.” As seen in the story of the potter and the clay, even in our imperfection, we are also simply and uniquely G-d’s vessels. 

Finally, I would be remiss if I did not say that without love, perhaps we cannot properly live out Tikkun Olam. The Shema recited all around the world in Jewish households and congregations for centuries reflects that love is the basis for all healing, restoration, and restoration. “Hear O Israel, the Lord our G-d, the Lord is one. Love ADONAI your G-d with all your heart and with all your soul and with all your strength. (Deuteronomy 6:4, 5, TLV) Leviticus 19:18 says "You are not to take vengeance, nor bear any grudge against the children of your people but love your neighbour as yourself. I am ADONAI." 

MISHNAIC TIKKUN OLAM… LEGAL LIMITS?

Like the lyrics to the Disney song, “Beauty and the Beast,” Tikkun Olam is like a tale as old as time except that it is not a tale. Unbeknownst to me, this phrase I grew up with has roots extending back to the Mishnaic and Talmudic eras (approx. 1st Century BCE – 6th Century CE). To properly understand the worldview of the Tikkun Olam in Mishnaic times, it is vital to understand that that Orthodox Jewish Community and some other groups believe that this Holy Book was handed down by G-d himself at the time of Moses! 

Unlike beauty and the beast, perhaps the Torah (the first five books of Moses) and the Mishnah, handed down at Mt. Sinai, are more like two beauties. Whether one agrees or not as to the divine nature of this literature, let me attempt to explain its enormous value and authority. It is my hope to shed light on the fact that during Mishnaic times, we can see Tikkun Olam in the Mishnah.

The Mishnah, known also as the Oral Torah ((Torah Shebe’al Peh) is considered one of the holiest books of Judaism. Becoming acquainted with Jewish life, one can see how the Mishnah was extremely necessary in that it taught a person how to specifically carry out and obey the laws of Moses and other mandates of Torah. While some today might view the laws of the land as restrictive, an in-depth study reveals how the statutes of the Mishnah fostered freedom and advanced the cause of social justice! 

Tikkun Olam is brought to life in and through these legal explanations and rulings because they provided safety for those who were less powerful so they could not be taken advantage of. Without the ancient legal codes, it would have been anarchy. But justice and peace were held in high priority. Knowing that a community could find protection, justice and restoration through the law ought to give one reason for great pause and possibly applause. Just imagine what it would life would be like if there were no rules about stealing or killing or harming someone’s property. 

In even the closest and most loving agricultural communities, one must assume there were more than occasional misunderstandings about property, borrowing, and protecting a person’s animals. Without such laws, someone could injure your cow, depleting your provisions. Again, just like today, there were disagreements about what it meant to rest on the Sabbath day, what was and was not holy, and even arguments about the custody of children, and unpaid debts. And so, it is evident here that the law was necessary to bring Tikkun Olam. 

WHERE DID IT BEGIN?

One of the first times we see “Tikkun Olam” mentioned to keep justice is in Gitten 4:3 of the Mishnah.[4] Succinctly stated, Hillel the Elder (also known as Hillel HaZaken”) issued a ruling to help people in financial need obtain loans. In his video, “How the Talmud Understands Tikkun Olam,” Rabbi Devin Maimon Villarrea explains that in the year of the “Shemitah” or Sabbatical year, all debts were cancelled so that lenders became reluctant to issue loans to the needy.[5]When Hillel instituted this document (called the Prozbol) which allowed debt to be transferred from the private sector to the public Jewish court system. This was a loophole created to help those in need. 

In the same chapter, prior to the Prosbol, we see a divorce ruling where Rabban Gamliel the Elder enacted a ruling that a husband could not gather a court to cancel a get (divorce document) while the messenger is already on the way to the wife. This was done for the sake of Tikkun Olam to prevent a situation where a woman might remarry, thinking she was divorced.[6]

Following each ruling listed in Mishnaic passages like this one, one will clearly and surprisingly discover the purpose vividly stated in the ancient text: “Mip-nay Tikkun Olam,” translated in English as “for the betterment of the world.” Because of this prozbol, Gitten 4:3, the lenders could now write the loan before the Sabbatical Year began. Rabbi Villarrea says, “Hillel ensured that the flow of credit continued, thereby helping the poor get the loans they needed, which he viewed as the higher ethical imperative.” The enactment demonstrated “how to preserve a larger structure of fairness and justice even if that means - in the Moment, NOT doing what feels fair.”[7]

Additional examples of legal codes providing a sense of fairness, justice or Tikkun Olam are found in Gitten 4:6. In this passage, captives could not be redeemed for more than their monetary value.  Torah scrolls and other holy items were not to be purchased from gentiles for more than their monetary value “for the sake of Tikuun Olam.”[8] In these cases, a positive deed in the immediate moment is presented with the tension of a larger unintended consequence to avoid.

Another compelling example of how the Mishnah promotes Tikkun Olam or the “betterment of the world” is demonstrated in securing the collateral of debtors for not-yet-paid loans. There are limits on what can be done with collateral when a debtor does not pay his loan. The lender could not just go into the house by force and take valuables but had to be overseen by the court. This assured that the more powerful could not take from the less powerful and the reason given by Mishnah again is “for the betterment of the world or civilization. (Tikkun Yishuv Ha Olam)[9]

It is interesting to note that collateral or a pledge (called a Mashkon) at that time might have been the debtor's land, or any valuable asset given by the borrower to the lender to hold until the loan was repaid like tools, utensils, livestock, jewellery, or a garment.[10] G-d gives commandments to protect people’s property and lives. 

Thankfully, it is worth including here that G-d created great judges to help enforce human safety. A famous quote from Talmud from Rambam says: “"Every judge who judges a true judgment according to its truth causes the Divine Presence (Shekhinah) to dwell in Israel, as it is said: 'G-d stands in the congregation of G-d; in the midst of the judges He judges' (Psalm 82:1)."[11] In contrast, Rambam follows up with a warning that a judge who does not judge fairly causes G-ds Shekhinah (presence) to depart from Israel. By judging fairly, he has performed Tikkun Olam. 

A 13th Century Spanish Rabbi and Moralist, Rabbeinu Yonah spoke of fair judgment this way: “after the world was created it is preserved through these things (justice, truth and peace) - that through judges that judge between people does the world continue.” Because were it not for law the powerful would conquer all others...”[12] Again, without the law, there would be social chaos.

This could be a great motivation for us. If we believe that G-d protects His people, then why wouldn’t we protect His people as well? In theory it sounds right. But what if the laws alone do not bring social justice? The law assumes human beings will follow it. What if people fail to obey? What if mothers do not teach children that it is not ok to steal and what if fathers exacerbate their children regardless of the law? Can legal fixes fix internal brokenness? 

LURIANIC TIKKUN OLAM (The Metaphysical Limit)

Around 16^th – 18^th Centuries, Isaac Luria re-imagined the term Tikkun Olam to a doctrine of cosmic and spiritual restoration. He re-explained the beginning of Genesis to include a great shattering of vessels somehow showering rays of divine light. One might find it difficult to grasp or explain the stunning cosmic metaphor and Kabbalistic contributions he made to the Jewish world because it is mystical and profound. In his book, To Heal a Fractured World, Rabbi Lord Jonathan Sacks allows us to understand Rabbi Luria and his views quite powerfully and clearly. 

“Rabbi Isaac ben Solomon Luria (1534–72), was known as the Ari. Luria had grown up in Egypt, acquiring expertise in both Jewish law and mysticism (the kabbalah). He had spent two years on an island in the Nile, pondering the great mystical text, the Zohar, and came to Safed to study with Moses Cordovero.”[13] Isaac Luria emerged from a dynamic network or study circle surrounded by master Kabbalists in Safed. This inner circle or network was populated by exiles of the Spanish Inquisition whose collective trauma and mystical devotion laid the groundwork for his revolutionary Kabbalistic system.[14]

This tells me that Luria’s teaching was birthed out of great contemplation and that he was surrounded by the greatest of scholars who suffered beyond what is imaginable. According to Rabbi Lord Sacks, those in Luria’s group included the greats like Talmudist Rabbi David ibn Abi Zimra (Radbaz), the mystic Moses ben Jacob Cordovero, Joseph Caro, author of one of Judaism’s greatest law codes, the Shulhan Arukh, and the mystical poets, Shlomo Alkabetz and Eliezer Azikri. 

Rabbi Luria’s spiritual theory began with a question about how the G-d of the universe could possibly be infinite and yet also exist amid the finite. His theory, inspired by the Zohar, includes the theory that at the beginning of time in Genesis, G-d had to withdraw (tzimtzum) for a time so that there was this great shattering of vessels (shevirat ha-kelim) with divine light. Our responsibility on earth is to gather that divine light to bring Tikkun Olam. 

The goal is cosmic, but the method is based on flawed human ritual performance and is subject to spiritual limitation. The Lurianic fix leaves a longing for both divine immanence and intimacy. Lurianic Kabbalah leaves me in a state or asking, can G-d be simultaneously Infinite and Intimate? According to Kabbalah, can the infinite co-exist with the finite? It is not clear to me how the divine presents Himself in the sparks or how we should gather those sparks, though Rabbi Jonathan Sacks is so careful to appreciate and synthesize Isaac’s teachings.

“Each religious act we do has an effect on the ecology of creation. It restores something of lost harmony to the cosmos. Or, to use another term from Lurianic kabbalah, it ‘unifies the divine name’ and helps mend the breach between G-d’s essence and his indwelling presence (Shekhinah) which is currently in exile…cosmic catastrophe progressively healed by individual deeds which, though they seem small and local, ‘mend the world’.[15]

As we approach the Chanukkah and Christmas holidays, we acknowledge that individual deeds are necessary. If we were to embrace Lurianic Kabbalah, however, we would be left without knowing how many individual deeds it would take to experience G-d’s Shechinah or indwelling presence. Is there danger of denying that the Jewish scriptures require a sacrifice to be forgiven? Could collecting fragments of light truly reconcile us with Elohim? It does not seem to be the case at all. 

The New Covenant, however, provides for us something less limited than a Cosmic solution. "For if, while we were enemies, we were reconciled to G-d through the death of His Son, how much more, having been reconciled, shall we be saved by His life!" (Romans 5:10, TLV) Colossians 1:20 also says “and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross."

Even Rabbi Sacks ventures to say that according to the Alenu prayer, read in our Siddur (Holy Prayer Book) every Sabbath, “It is G-d, not us, who will perfect the world.”[16] There are too many eloquent quotes by Sacks, but I feel I cannot do justice by putting them in my own words. G-d creates order, man creates chaos.” is one such quote.[17]

“Justice in the Hebrew Bible is thus more than a matter of law. It restores a broken order. By suffering the wrong he inflicted on others, the wrongdoer comes to feel remorse. He or she repairs the damage they have done.”[18] The feature of great significance which Sacks does mention is the is the idea of Messianic hope in the world to come. This restoration is explained as something macrocosmic, and on a spiritual meta-physical level - to end all war and strife according to Isaiah 11:9. 

As we sing songs about Immanuel this holiday season, G-d with us, dwelling inside of our hearts, we Messianic believers can rejoice that G-d did in fact withdraw for a moment when he atoned for us as our Passover lamb. We believe G-d is infinite (transcendent) and yet also intimate. He is the Immanent Immanuel- G-d with us. He can be omni-present yet also his divine light can live in us when we ask Him simply to come dwell in us. We are His tabernacles. Yes, each small act we do for justice mends a fracture in the world. But no, we do not do this alone. 

MODERN TIKKUN OLAM…THE ETHICAL LIMIT

As we understood from Rabbi Lord Jonathan Sacks, the Lurianic Tikkun Olam, though a compelling metaphor, had its limitations. Sacks left us with these words in his chapter on Tikkun Olam: “Tikkun Olam in the Lurianic sense is about the soul, not the world; the spirit, not the body; metaphysical fracture, not poverty and disease. Lurianic kabbalah is at best a metaphor, not a prescription, for the forms of social action I have described in this book.”[19]What then does Modern Judaism prescribe for mending the world? 

To better understand how the Modern world defined Tikkun Olam or mending the world, we need to understand how hi changed drastically and suddenly in the 18^th and 19^th centuries. In his article, Rethinking Jewish Modernity, Scholar and Jewish Professor, Arnold M. Eisen speaks about a double shock which caused an enormous shift in Jewish life. Eisen explains that for the first time, our people experienced emancipation after two millennium of living in ghettos without civil rights to say the least. They were now individuals and less attached to a thriving community, Judaism was viewed less as a set of religious beliefs and more focused on ethical and secular political and communal work. 

“Judaism in the modern period should not be viewed as a set of beliefs concerning revelation, closeness and G-d, but as a set of actions and beliefs, such actions in the nature of the

modern case being defined primarily as ritual but including communal,

political and professional activities”[20] The views of Sacks seem to be in harmony with the Eisen in that he saw the Modern View of Judaism as not passive, but active. While Kabbalah provides cosmic meaning and explains why the word is fractured, Modern Judaism tells how to perform the repair with ethics. 

If I should try to explain this in my own words, mine would pale in comparison. This quote from Rabbi Sacks is deeply moving and so eloquently said: “Jews did not believe, with the Manichaeans or Gnostics, that the physical world is a vale of tears to be transcended. It is the world G-d made and pronounced good. 

On the other hand, its failings, inequities and corruptions are neither inevitable nor to be accepted with resignation. It is this ability to hold together a sense of the goodness of creation and the evil it contains, thanking G-d for the one, working in G-d’s name against the other, that marks Judaism as an activist, future-oriented faith. Tikkun Olam involves the recognition that the world does need repair, rather than Stoic acceptance or ascetic denial.[21]

While celebrating this godly urge to make a difference, evidence of limitations or incompletion rear their ugly heads as we look at Modernity. Professor Eisen mentions Émile Durkheim (1858–1917), one of the founding fathers of sociology. Durkheim spoke of individualism and lack of community or “Sacred connections” as a sort of crisis for the soul. With no roots and no normal, this left people in a state of moral mediocrity. “"We are going through a stage of transition and moral mediocrity," he concluded in The Elementary Forms of the Religious Life. "The old gods are growing old or already dead, and others are not yet born."' The only hope lay in a rational religion, cantered cognitively on science but built around sancta related to the nation and to occupational groups.”[22]

We see it then and we can see it today that secular Modernity has failed to provide the purposeful meaning people crave. This left the twenty-first century with many choices and less meaning. Performing acts of kindness without a deep connection to Adonai creates a void in meaning that even Rabbi Sacks has illuded to. This is why the Messianic Hope found in the Hebrew scriptures is so compelling to me. What good are we doing our souls if we maintain our dignity without true connection with the divine?

In conclusion, I do not hold the opinion that Messianic faith and belief in Messiah excuses us from Tikkun Olam. I am suggesting that we can only truly mend the world when Messiah is dwelling in us. In Messiah, we do not need magic or mysticism because we are connected to the source immanently and intimately. When the Messiah, Yeshua, made atonement for us, He gave his life and was resurrected on the third day. He gave His Ruach, His very breath, to dwell in us, giving us power beyond our human limitations. 

This indwelling power and Shechinah is better than any social justice the world could ever offer because it causes us to act righteously and do good. With the Ruach in us, the law is written on our hearts, and we become those broken vessels. His glorious beauty shines in us. Apart from this, because of human nature, we are in danger of selfish ambition. 
    Jonathan Sacks gave this glorious quote to stir us up in doing good deeds: “So each of us has our own task, our unique gifts, our singular contribution to make. For each of us there is something no one else could do, and it is not least for this that we were created. As long as there is hunger, poverty and treatable disease in the world, there is work for us to do. As long as nations fight, and men hate, and corruption stalks the corridors of power; as long as there is unemployment and homelessness, depression and despair, our task is not yet done, and we hear, if we listen carefully enough, the voice of G-d asking us, as he asked the first humans, ‘Where are you?’[23]

As compelling as these words are from Lord Rabbi Sacks, I am reminded of our human limitations and the limitations of every prescription mentioned here for mending the world. Modernity seems to say, “Science will save us.” Post-Modernity seems to realize that Science and politics have not fixed our souls, leaving us with a minimum of meaning. We have moved so far from community to individualism; it appears the divine connection has been lost.  

The "old gods" of secular systems Eisen referred to, cannot give us the life we need to keep going. The "maximum of choice and minimum of meaning" that Sacks warned us about has often left us exhausted. Modern social justice is a noble effort, but as Arnold M. Eisen noted, we are "referred back to ourselves" without a deeper anchor. Without the anchor of community, we find that our own strength simply isn't enough to sustain the work of repair. The spiritual reality seems to be what Durkheim and Eisen have insinuated- that this loss has led to cynicism.

Yeshua, our Messianic hope fulfilled, is the complete and infinite answer to all limitations., making Tikkun Olam possible to a degree in this world and unequivocally in the world to come. Let us now think for ourselves and consider that Yeshua, the Jewish Messia,h is calling us today.

He is asking you, his Jewish mothers, fathers, sons, and daughters: “Where are you?” Since the beginning of time, He has been pursuing His people. The book of Isaiah describes Him as Counsellor and King, Ben-Elohim and Mighty G-d. (Isa. 9:6) He has fulfilled countless prophesies and wishes to dwell within us in love, peace, and power. 

He has said “These things I have spoken to you, so that in Me you may have peace. In the world you have trouble but take courage; I have overcome the world!” (John 16:33, TLV) Tikkun Olam truly begins when the One who repairs divinely dwells in the one who overcomes. 

Bibliography

Eisen, Arnold M. “Rethinking Jewish Modernity.” Jewish Social Studies 1, no. 1 (1994): 1–21.

Maimonides, Moses. Mishneh Torah: Hilkhot Sanhedrin. n.d.

Pergram, Chad. “Bondi Beach Attack Underscores Capitol Hill Friction on Antisemitism.” Fox News, December 16, 2025. https://www.foxnews.com/video/6386515246112.

Sacks, Jonathan. To Heal a Fractured World: The Ethics of Responsibility. Kindle Edition. Schocken, 2005.

Sefaria Community (Translator), trans. “Mishnah Bava Metzia.” Https://www.sefaria.org/Mishnah_Gittin.4.4?lang=bi&with=all&lang2=en. Sefaria, December 15, 2025.

———, trans. “Mishnah, Tractate Gittin.” Https://www.sefaria.org/Mishnah_Gittin.4.4?lang=bi&with=all&lang2=en. Sefaria, December 15, 2025.

 Villarreal, Devin Maimon. How the Talmud Understands “Tikkun Olam.” Valley Beit Midrash. 2021. Video. http://www.youtube.com/watch?v=MUseHYDfvOc.

In my Rabbinic Literature class, I was asked to share a reflection on the teachings of Lord Rabbi Jonathan Sacks, who made some profound statements about suffering and prayer. The information and quote are directly below my reflections. 

IS IT BIBLICAL TO ARGUE WITH G-D?

     Is it possible that while "arguing is not the goal in a marriage, it is a way to evolve together?"  Nicolas mentioned the possibility that arguing with G-d, may help EVOLVE our relationship with Him. Another example was shared regarding a relationship with a father and son, demonstrating the benefits of this kind of humble and honest arguing. “A boy cries out sometimes with anger towards a father, but it’s not forever. Maybe when we cry to the father, it is a display of faith on some level,” he also shared. This challenged my thinking.

     In many ways, I agree. But in some ways, I must question whether this is biblical. The story of Job shows G-d was not pleased when Job argued with Him. Nor was G-d pleased when Jacob wrestled with him. “Will the one who contends with the Almighty correct him? Let him who accuses God answer him!” (Job 40:2 NIV)

     A prayer filled with “tears,” on the other hand, almost always comes from a heart of humility, reverence, and submission. Tears, because they are likely accompanied by a humble and submissive heart (to God’s will), seem biblical. Is it possible then to argue with God while maintaining a heart of humility? Is it possible for our hearts to maintain a posture of submission to God’s will while our lips protest?

MY CONCLUSION & LESSON LEARNED?

     My conclusion is that the Lord sees our motives when we argue with Him. If we say in our hearts, “Your will be done,” and we enter His gates with humility, perhaps it is biblical. Remember the “boy who whistled” in last week’s story pleased the rabbi and pleased the Lord because in his heart, he was begging for mercy.

     The most important lesson I received from Rabbi Lord Jonathan Sacks’ teaching today is this: as believers in G-d (and especially as believers in Yeshua), our goal ought to be empowered, passionate prayer, not pity parties. Hypothetically speaking, if an atheist and a believer were in a boxing ring, the atheist would be passively uninspired and unempowered with his lack of prayer.

     The atheist would grow weary in doing good and give up in disbelief. A believer would fight. The boxer who is a believer knows there is One who can conquer suffering when all hope seems lost. Therefore, we in turn must fight and believe with empowered, not passive, prayer. We must enter G-ds presence with a humble heart, crying out, even when there is suffering.

MY QUESTION FOR DEBATE...

     One question remains: Do we fight/argue against flesh and blood, or do we fight with the Lord, Adonai? For us, as Messianic believers, we fight the enemy. We cry to G-d with humility. Do you agree that this is more biblical? May the Lord be pleased as we pray, and may He have mercy upon us.

“For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places." (Ephesians 6:12)

____________________________________________________________________

Assignment: 

Our passage:
Rabbi Lord Jonathan Sacks (1948-2020), who served as Chief Rabbi of the British
Commonwealth for 22 years, was one of the most influential Modern Orthodox Jewish thinkers of our time. In this passage from his teachings on Judaism and theodicy [the problem of good and evil], Sacks articulates a distinctively Jewish theology of prayer that emphasizes protest and wrestling with God rather than passive acceptance of suffering, a perspective that offers profound insights into the nature of faithful prayer in the face of injustice.

"Judaism is not a religion of submission. It is a religion of protest. To pray is to argue with God, to challenge the injustice of the world... Sometimes the most profound prayer is a tear. A tear is a prayer the heart writes when the lips can no longer speak."

"There are prayers that come from the head, and prayers that come from the heart. And there are prayers that come from the deepest place of all, from our tears. The Sages said that since the Temple was destroyed, the gates of prayer are sometimes closed. But the gates of tears are never closed.

Sometimes, the most powerful prayer is a cry. It is the protest of a suffering soul to a God who, we believe, listens to our pain and counts every one of our tears. To be a Jew is to know that faith is not a shield from suffering, but a way of facing suffering with courage and with hope, and sometimes, with arguments."

(A synthesis of teachings from Rabbi Sacks)

 

The Baal Shem Tov (Rabbi Israel ben Eliezer, 1700–1760) was the founder of Hasidism, whose

teachings emphasised joy, heartfelt prayer, divine presence in everyday life, and the spiritual

worth of even the simplest Jewish person. My Reflections are based on a famous Hasidic Story I will paste below. 

Our passage: The Baal Shem Tov and the Boy with the Whistle***

(Adapted from traditional Hasidic retellings)

In a village lived a poor, unlettered shepherd boy who had been orphaned as a child. A kind man

took him in and raised him to watch his flock. The boy did not know how to pray. He did not

know a single letter of the holy tongue. All he knew was the simple tune he played on a small

whistle he had carved for himself.

When the Days of Awe arrived, the boy felt a deep yearning to go to the city and pray with the

great Rabbi Israel Baal Shem Tov and his congregation. He begged his master, who finally

relented and let him go.

On the holy day of Yom Kippur, the synagogue was filled with people, their voices rising and

falling in fervent prayer. The boy stood in a corner, his heart overflowing. He understood nothing

of the words, but he felt the holiness of the day deep in his soul. He wanted to add his voice, to

pour out his heart to God, but he had no words. He looked at the prayer book, but the letters were

like strange markings to him.

As the final prayers of Ne'ilah (the end of Yom Kippur) began, a great fear and trembling seized

the congregation. The Gates of Heaven were closing. The boy could contain himself no longer.

He pulled his small whistle from his pocket and, with all his might, blew a single, long, piercing

blast.

A hush fell over the synagogue. The people turned, horrified and angry. Who would dare defile

the holiest moment of the year with such a crude noise? They were ready to throw him out.

But the Baal Shem Tov raised his hand. His face was shining. "Wait," he said, his voice filled

with emotion. "The prayers of this entire congregation were locked behind the Gates of Heaven.

But the pure, heartfelt sound from this simple boy's whistle, a prayer from his very soul,

shattered the locks. Through his whistle, all our prayers have now ascended to the Throne of

Glory." And so the service was concluded in great joy.

***In your responses, remember that our purpose is to understand Jewish ways of thinking

on their own terms, not to evaluate them according to Christian categories or expectations.

GOLD REFLECTIONS…

My Personal Connection with "The Whistle Boy" 

     The boy with the whistle is me! Raised with rote prayers of my conservative Synagogue, I suffered silently with the inability to read Hebrew, to focus, and to learn. Since I was able to memorize facts I had learned in school, utilizing my gift of songwriting, I had no clue that I was struggling with a learning and reading disability.

     Naturally, when I attended synagogue, I felt spiritually illiterate. I sat in the pews, wounded from the pain of my childhood only to hear rote Hebrew prayers. “Lucky” for me, like the boy with the whistle, I experienced Kavanah for the first time when my parents sent me to the Chasidic community in Crown Heights for the week to set me straight after confessing my belief in Yeshua. In the Chasidic Community, I recall feeling a strong sense of connection w Adonai as we beat our chests asking for forgiveness. I was not grounded in my faith, but I began to see what was possible in my relationship with Elohim.

     One day in 1995, I dedicated my heart to Yeshua and experienced the Kavanah like never before at the little Italian Pentecostal church around the corner. The Lord’s divine presence was finally real and available to me. It did not matter that I felt illiterate anymore. I had touched the hem of Yeshua’s garment in prayer by blowing a whistle of my own (singing out with joy)! This experience led me to study the Word of G-d more diligently with great mentors and my life had new immense meaning through heartfelt prayer and praise.

My Takeaway- Sincere & Authentic Praise is more pleasing to G-d than to be a Rote Robot

     The tension felt in this story is one of Kavanah (prayer with intention) versus Keva (rote prayer). The boy who whistled was the polar opposite of what the other judgmental and maybe dry intellectual worshippers expected. They wanted someone who had memorized their routine. But instead, the boy’s heart was full of emotional, impromptu praise. It was improv-like and expressive- not scripted as they had hoped. They might have accused him of being irreverent because the boy did not have the perfect wording for the perfect G-d. We must be willing to ignore the "judge Judys" in our lives. We must be willing to be the first reverent ones at the altar, even if we feel silly.

     The moral of the story is that the rabbi was pleased, and we believe that Hashem was pleased. The boy in the story is my hero. He makes me believe G-d hears the prayers of the simple or less educated man or woman. The gates open when we utter authentic praise, whether our praise is noisy or quiet and reserved. The Talmudic story is reminiscent of the comparison of the tax collector and the Pharisee in the book of Luke when Yeshua was pleased with the prayers of the man who honestly cried with a humble heart, “…have mercy on me, a sinner!” (Luke 18:9-14).

The Challenge

     My burning question begging further debate (especially in the Messianic Community) is this: How can we better embrace both fiery enthusiasm and reverence for Jewish rituals or traditions in our own worship? What boundaries can we put into place, allowing our congregations to worship in decency and order, yet also allowing us to express our love for Adonai with all that is within us?

Paul’s Thanksgiving and Prayer

Every time I think of you, I give thanks to my God.  Whenever I pray, I make my requests for all of you with joy, for you have been my partners in spreading the Good News about Christ from the time you first heard it until now.  And I am certain that God, who began the good work within you, will continue his work until it is finally finished on the day when Christ Jesus returns.

So it is right that I should feel as I do about all of you, for you have a special place in my heart. You share with me the special favor of God, both in my imprisonment and in defending and confirming the truth of the Good News.  God knows how much I love you and long for you with the tender compassion of Christ Jesus.

I pray that your love will overflow more and more, and that you will keep on growing in knowledge and understanding.  For I want you to understand what really matters, so that you may live pure and blameless lives until the day of Christ’s return.  May you always be filled with the fruit of your salvation—the righteous character produced in your life by Jesus Christ—for this will bring much glory and praise to God. (Phil. 1:3-11)

I- IDENTIFY THE GENRE

According to the authors of Introduction to Biblical Interpretation, the book of Philippians falls into the category of the Epistles. More specifically, it is a prison epistle, penned by Paul from prison and in a sub-genre category of Family Letter.[1] “Pauline authorship of this letter has not been seriously doubted. Paul refers to himself as the author in 1:1. Date. The letter refers to Paul’s imprisonment (1:13), indicating that Paul was a Roman prisoner at the time.”[2]

II- GENERIC OR INTRINSIC CONCEPTION

     If I had to rename this section of scripture, a simple title could be “I Thank G-d for You.” Paul, a Jewish rabbi for Yeshua, is showing deep gratitude for his fellow believers – his spiritual partners- for spreading the good news of Yeshua faithfully over time. He is not just asking for prayer, but he is keenly aware that his calling is both to reach the lost and to intercede in prayer for those partners in the faith. A two-way, altruistic, compassionate, and caring partnership is demonstrated in his desire to lift others with prayers and encouragement for them.

      Paul reassures his partners that God is not done with them yet. Adonai is continuing “his work in the believers until Yeshua’s return. This wisdom is hopeful and helpful in reducing and removing discouragement because G-d is not done refining their character and designing their destiny just yet. Clearly, Paul is not only concerned with himself but also wishes to coach his fellow believers in not giving up.

           Psychologically speaking, it is comforting to his fellow believers that very soon, their works will bear much fruit, even if now, they are being persecuted for Yeshua’s sake. (This is a reminder to me of "Galatians 6:9 where Paul says “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up." Thayer’s Greek Lexicon lists “work” as “Ergon,” meaning work, deed, doing, labour.[3] It is interesting to note that the labour begins with the Lord working in us. 

     In paragraph two of Paul’s writing is the expression of devotion to his spiritual partners in the Messiah. His devotion goes past the head and straight to the heart, even so far as mentioning his feelings and how much he longs to be with his beloved, favored friends. There is a sense of togetherness or unity implied in his affirming that the friends he has are “sharing” with Paul in his imprisonment, his defending of the faith, and confirming of the truth.

     Finally, like a father going off to war, there are what seem to be temporary farewell-like instructions. The list of reminders includes these life-giving words of wisdom to the saints: overflow with love, keep growing in knowledge and understanding, live clean and without blame by keeping your mind on what matters most. This passionate exhortation concludes with another reassuring word- that their righteous character will lead to spiritual fruit (love, joy, peace…) and of course, salvation, therefore bringing glory and praise to God.

III- OBSERVATIONS

     The principles evident in this passage are many. As future leaders in sharing the Good News of Yeshua, we learn from Paul that it is wise to display gratitude to our fellow spiritual partners and believers in Yeshua authentically. These are not just words, but there is an attitude one can perceive as we see Paul considering the other believers not as church potatoes or as onlookers, but as shareholders in the great work of preaching the Gospel. 

     Paul’s attitude is compassionate and not selfish, not always asking for prayer for himself but seeing his calling to intercede for others. It might have been easy for Paul to view his partners as inactive or less important, simply there to bless him. Instead, Paul’s attitude is absolutely team-focused. His devotion to his spiritual friends is pouring out of him as we read his words. In addition to imitating his devotion to fellow believers, his ability to unify others, and his ability to encourage, he is not remiss in leaving instructions. 

     As I get older, I notice, it is easy to only encourage, and it is easy to be remiss in sharing instructions and wisdom with younger believers. The principle is clear that our calling in Yeshua cannot be only to reach the lost, but it must also be to truly and authentically raise up or elevate the spiritual wellness of those God puts in our path. 

IV- INTERPRETATION 

     If we wish to be great like our brother Paul, we must seek to emulate or imitate his altruistic, devoted, and pastoral attitude. G-d forbid we find ourselves only asking for prayer for our missions and not interceding for others. Heaven, forbid we find ourselves falsely thinking we do what we do without leaning on the prayers and unity of our fellow believers. Let us not be remiss. It is easy to be grateful and maybe even to remain in unity without giving proper instruction or exhortation to those who are younger in the faith or who need our encouragement. As an older believer, it is easy to forget that we are called to strengthen others in the faith. 

     Examples of this can be found in Luke 22:32 when Yeshua said to Simon, “But I have prayed for you that your faith will not fail. So when you have repented and turned to me again, strengthen your brothers.” Also, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching. (Hebrews 10:24-25, NIV)

V- APPLICATION

     Considering what we have read, let us seek to glorify G-d – not just in winning souls- but by becoming living examples to our brethren. Let us be devoted to our spiritual partners in the faith, interceding for them regularly. Let us remind the believers who do not go with us to the mission field, that they share with us the great mission. 

     Everything we do individually, we do as a spiritual team. We are not lone rangers in the mission field. We need to express this especially to our financial and prayerful supporters. Again, for the glory of God, we must encourage but not forget to exhort, inspire, and instruct. 

Here are some questions for life application:

1. Is it difficult to spend time praying for the needs of your supporters or friends in the faith? Why is that the case? Or why is this easy for you? 
2. Describe a time in your life where you encouraged or instructed a fellow believer and you lived to see the fruit, or the difference you made in their lives? 
3. Describe a time when you might have missed an opportunity to lovingly and caringly instruct by sharing your experience, strength, and hope? 
4. What are some ways missionaries and organizations can be more unified in reaching souls for the lost? 
5. What work is God doing in you today? How far have you come, and in what ways can you see that he is not done with you yet?  

By Michelle Gold, in Fullfillment of MDIV studies, Feinberg Center, NYC

What if Adonai had created a fountain of life where all who came to the waters could be forgiven? Imagine Adonai created this place where we could throw a penny in for every ounce of iniquity with sincere confession? What if this place had its own special manual sent from heaven with a promise that all sin would be atoned for at this fountain?  Wouldn’t it be glorious to be reconciled with G-d in this way? 

Hypothetically, it all sounds so easy just to be present with the right heart and mind. But now, would you change your mind about how easy it is if I told you that there was only one fountain in the whole world and you had to travel far? What would you do if you also had to bring a perfect lamb to sacrifice? Imagine you woke up one day and the fountain was destroyed. Where would you go to offer your penance and pennies? The Ancient Temple in Jerusalem was far greater than this “fountain” in my imaginary story.

         In ancient times, people came from near and far to bring a blood sacrifice to the temple in Jerusalem and they were forgiven. They could now draw near to a Holy G-d. This is the way Adonai planned it according to Leviticus 17:11. A Jewish person in the first Century CE and our Jewish friends these days are now faced with a handful of spiritual challenging questions: Now that the temple is destroyed, how may I draw near to the Lord? 

How am I to be atoned for and forgiven of iniquity? Is it just a coincidence that the temple has been destroyed and Yeshua’s followers have now proclaimed that He is the Passover lamb who was bruised for our iniquity? (Isaiah 53) In Exodus chapter twelve, the blood of the lamb on the doorposts of Jewish homes allowed G-ds wrath to pass over the Jewish people.

The scholars and rabbis had to come up with a remedy: In a world without a temple, how do we obtain forgiveness and reconciliation with Adonai. Our sages were given the task of redefining  the rules or at least the path to forgiveness. The Siddur (the most central prayer book in Judaism  has made this a bit unclear. On one hand, we see that by observing the 613 commandments of Torah and by observing the Talmud (Oral laws and commentaries on how to obey the Torah) passed on by the sages, we can be atoned for. On the other hand, there seem to be contradictions in the Siddur about this atonement. 

There are stunning prayers where one cries out for mercy and then also mentions of not even being able to stand before a living G-d. There is even one mention of an imperfect human person making atonement for his very own life. I will give more specific illustrations below. Who are we to believe when the scriptures and the Siddur do not agree? If Mitzvot alone is the yellow brick road to G-d, then I ask, how much Mitzvot is enough? Is this yellow brick road of getting to G-d through human works alone just as imaginary as my fountain story above? 

THE QUESTION OF INIQUITY

To answer the question can we get to G-d through Mitzvot alone (without a temple and without a blood atonement, let us first examine how the rabbis define iniquity. Do we even have sin in our lives if we are good people and of good standing in our communities? For those who already acknowledge the existence of a higher power and recognize iniquity, this offers an incredible opportunity to engage in a meaningful conversation about forgiveness. 

Contrary to what I have understood my entire life in the secular community, our Siddurim and rabbis have never denied acknowledgement of sin and man’s inability to stand before a Holy G-d. There is even a crying out. The congregation and the chazzan recite loudly and in unison: “Hear our cry and be attentive to our declaration as on the day (referring to Adonai’s welcoming of Moses when he appeared at Mt. Sinai.”  Phrases echo throughout one of many deeply heartfelt prayers called “Vidui.” There are phrases like: “Turn to us in mercy,” “You are called the Master of Mercy,” and “Turn back from your fierce anger.” (Scherman and Zlotowitz 1984, 119b). Specific iniquities are poured out in a seemingly endless list. 

Our rabbis have taught us an outstanding reverence for Hashem and direct articulations of communal and personal sin are written for all to recite. “Avinu Malkeinu” is another example of a prayer (sometimes in a song) which begins: “Our Father and King, we have sinned before You” (Scherman and Zlotowitz 1984, 121). In a prayer called the “Tachanun,” the rabbis have taught us that even our chosen-ness alone will not save us:  “We beg You, turn back from your anger and have mercy on the treasured nation that you have chosen” (Scherman and Zlotowitz 1984, 135).  

Despite the stunning pleas, the lack of clarity about forgiveness is still unsettling. It begs the question for a Jewish man or woman, “If I should die before I wake, is my soul righteous enough and my confessions good enough for You to accept or take? (based on a nursery rhyme)  “If You preserve iniquities, O G-d, my Lord, who could survive?” (Scherman and Zlotowitz 1984, 125 and Psalm 130:3-4) A beautiful confession states: “Yours, my Lord is the righteousness and ours is the shamefacedness” (Scherman and Zlotowitz 1984, 131 and Daniel 9:7, TLV).

Therefore, if we agree that man has fallen short and in desperate need of forgiveness, how do we reconcile with our all-powerful, all loving and wonderful G-d? Did confession replace what the Holy Scriptures have required of us? While confession is vital, regarding our covenant relationship with the Lord, according to the biblical mandate, I am led to believe that confession without atonement is incomplete. 

As the song “Love and Marriage” song says, “we can’t have one without the other.” If the confession is the engagement ring, then the atonement is the wedding ring! From the binding of Isaac in Genesis to the hundreds of prophesies in the Holy Scriptures of a coming Messiah who would become a once and for all atonement for our iniquity, we cannot ignore this ultimate and liberating component and fulfillment of a promise! 

ATONEMENT WITHOUT A TEMPLE?

Atonement, according to the Oxford dictionary, is defined as:  “(in religious contexts) reparation or expiation for sin.” Some synonyms given are as such: reparation, restitution, redemption, payment, and penance. Miriam-Webster Online defines atonement as 
 reparation for an offense or injury: SATISFCTION.” A second more theological definition

given is “the reconciliation of God and humankind through the sacrificial death of Jesus…” 

We are left to examine the question: Does the act of confession alone guarantee atonement?  In a world without a temple, and without a perfect lamb to atone for our sin, should we dare believe that the observance of 613 commandments of Torah and saying the prayers in our Siddur each day has replaced or cancelled God’s original plan for atonement in the Jewish Scriptures? Like McDonalds, can we just have it our own way?  Indeed, no.

Yeshua declared Himself the Messiah and made atonement for us during Passover. Is it mere coincidence that within around forty years, the second temple, where sacrifices were to be offered, was destroyed? While it might seem logical for our sages to redesign or re-interpret G-d’s plan for the benefit of the children of Israel, Deuteronomy chapter 12 does not condone this. 

“Rather you are to seek only the place Adonai your God chooses from all your tribes to put His Name to dwell—there you will come.  There you are to bring your burnt offerings and your sacrifices… as Adonai your God has blessed you.”  (Deuteronomy 12:5-7, TLV) Leviticus 17, also describes what Adonai requires. It points out that any sacrifices offered outside the temple is considered an offering to another G-d. 

“Then you are to say to them: Anyone from the house of Israel, or from the outsiders dwelling among them, who offers a burnt offering or sacrifice, but does not bring it to the entrance of the Tent of Meeting to sacrifice it to Adonai, is to be cut off from his people.” (Leviticus 17:8-9, TLV)

I imagine that throughout the Babylonian captivity, the Jewish people observed the Sabbath and holidays, substituting prayer and repentance for formal sacrifice in temple. Around the 6^th Century BCE, during the Babylonian Exile, it is believed that the Jewish people began to build places of worship, prayer. (https://tinyurl.com/jd4vauj9) Perhaps it is not difficult to believe that the rabbis, who were wise scholars and sages, would find a new way to reconcile with G-d in this world after the temple was destroyed. 

Synagogues were built all around the world as my Jewish people wait for the Messiah. Many have forgotten to consider that He has already come. Many feel forbidden to read the New Covenant. According to Dr. Mitch Glaser, many have not yet considered that the New Covenant is a Jewish Book written by Israeli Messianic Jewish followers of Messiah. Some people are living life with anxious desperation with unsettling thoughts of what happens after they die. 

Have my people missed it? For those still seeking to find forgiveness or atonement, the promise of the Olam Habah (the world to come) is now in question and many Jewish people need to know what we are living for.  Even those of us who are happy and healthy eventually find ourselves in a storm. The wealthiest among us may perceive that life is empty without a Great God who can fulfil every inner hunger. 

If we walk away from a prayer service without the promise of atonement and reconciliation with God, how can we find shalom? Yeshua claimed to be the Prince of Shalom (Isaiah 9:6) . The Tachanun prayer says: “Save us with Your abundant mercy; save us from storm and anger (Scherman and Zlotowitz 1984, 131). 

CLAIMS THAT ATONEMENT IS A PROMISE

 In favour of the rabbis who passed down these prayers, there seems to be no confusion at all regarding atonement. While contrary to the book of Leviticus, is it possible that our humble sages felt it was their responsibility to offer an alternative without a temple? In a sacred prayer (recited daily as well as on the Sabbath, and on holidays) called “Amidah,” it is implied that atonement is promised through repentance, forgiveness, and redemption. It is evident that no blood sacrifices are mentioned in these passages. 

 “Bring us back, our Father…influence our return in perfect repentance” is one such phrase implying perfection and completion. “Forgive us, our Father….Who pardons abundantly.” In the Redemption portion of the “Amidah” blessing it says: “See our suffering, and redeem us speedily for your name’s sake…You are a powerful Redeemer…” Here, we see that because of who G-d is and because He exists, he will redeem or atone for us. The commentary below explains that because G–d is a loving Father; His compassion will not fail and also that if a person repents “God will make his way easier” (Scherman and Zlotowitz 1984, 99).

Redemption, however, seems to be defined as an escape from the mundane trials of daily life. Redemption in this blessing is not defined as redemption for iniquity or sin nor does it include a promise of the world to come (Scherman and Zlotowitz 1984, 103).  Tension and dissonance can also be found between the promises of biblical atonement- which is shedding of blood, and possible atonement through the very character of Adonai. 

         The Selichot prayer (the Thirteen Attributes of Mercy” based on Exodus 34:6–7 where G-d reveals his attributes to Moses) is usually recited between Rosh Hashana and the Jewish day of atonement, Yom Kippur. This penitential prayer claims that atonement is found in G-d’s character alone. “El Rachum v’Chanun” often roughly translated as merciful and gracious. The root of the Hebrew word Rachum (Rechem), as I understand, is identical to the describing a mother’s womb, symbolizing the indescribable compassion a mother has for her child. Chanun describes God’s almost indiscriminate favour for his children. 

But God is also a G-d of justice. To believe atonement requires no sacrifice is to nullify the hundreds of prophecies of Messiah in the Scriptures, promising a Passover lamb who would come to take away the iniquities and transgressions (the unintentional and intentional sins of the world). Is it safe to question the assurance of atonement for today, according to the Siddur? If the Siddur is the most trusted prayer book central to Judaism around the world and throughout the ages, how can we bring it into harmony with the biblical standard written by our most Holy G-d? Let us look at one more example. 

On Yom Kippur, the day of atonement, a declaration called “Kol Nidrei” is chanted throughout synagogues everywhere.  The entire day is immersed in and wrapped in words of cleansing, mercy, and in the words of Dr. Zhava Glaser, the hope of a spiritual reset. This declaration implies that upon confession, we are forgiven with no blood sacrifice. 

“All vows, and things we have made forbidden on ourselves…that we have vowed, and sworn, and dedicated, and made forbidden upon ourselves; from this Yom Kippur until next Yom Kippur— …We regret having made them; may they all be permitted, forgiven, eradicated and nullified, and may they not be valid or exist any longer.” (https://tinyurl.com/4fdrvmsx) and (Scherman and Zlotowitz 1984, 763)  

Lastly, on the eve of Yom Kippur, a Jewish is ritual is performed called Kapparot. As part of the ritual, a chicken (or money to be donated) is revolved around the head of a person three times while a prayer is recited three times. (Siddur, p. 773). A chilling statement is recited (changing slightly according to whether it is said for a male or female). A woman performing this for herself will say “ This is my exchange, this is my substitute, this is my atonement. This hen will go to its death (this money will go to charity) while I will enter or proceed to a good long life, and to peace.” (Scherman and Zlotowitz 1984, 775)  

 WHO IS THE PASSOVER LAMB?

Penning this paper one week before Passover 2025, the urgency for atonement has never been more real. In a world without a temple, it is my personal conviction that while the awesome mercy and grace of Adonai allows us to come into His presence with humility, the need for a blood atonement still stands. Isaiah 53, one of hundreds of examples, describes the suffering servant, Yeshua, the Jewish Messiah. He is the atonement we have been waiting for and we are His temple! Messiah is proposing to us and when we say yes, the promise of atonement has been forever fulfilled.  We are His bride; His ultimate tabernacle and He is the Passover lamb. 

In addition to my own story on National Television stations CBN and ISN, thousands have testified to encountering this lamb of G-d, finding evidence in  both the Jewish  Scriptures  (Torah as well as the Jewish writings) and in the New Covenant. Personal stories have been poured out with the help of Chosen People Ministries and IfoundShalom.org. A Messianic movement has grown and there are hundreds of Messianic Congregations around the world. Many Jewish people have come to agree that believing in Yeshua is the completion of our faith as Jewish women and men. 

While many counterfeit concepts have presented themselves, as a believer, the Jewish scriptures are G-d breathed. The Siddur offers stunning prayers based on that scripture with much poetry and wisdom from great scholars and rabbis. However, I believe in the biblical mandate for a blood sacrifice only fulfilled by my Messiah, Yeshua. Yeshua said “I am the way, the truth and the life and no one comes to the Father but through me.” (John 14:6, TLV and John 4:26, TLV) He claimed to be the Messiah. He has prepared a mansion for us and inscribed us in his book of life when we believe. The Siddur encourages us to pray: “Our father our king, inscribe us in the book of good life…in the book of redemption and salvation” (Scherman and Zlotowitz 1984, 121). Yeshua has promised: 

“The one who overcomes thus will be dressed in white clothes; I will never blot his name out of the Book of Life,[a] and will confess his name before My Father and His angels.”(Revelation: 3:5)

References: 

1. The Complete Artscroll Siddur, trans. Rabbi Nosson Scherman and Rabbi Meir Zlotowitz (Brooklyn: Mesorah Publications, 1984).

2. Fausnaught, Caleb. "How the Babylonian Exile Reshaped and Impacted Jesus' Judaism." Introduction to the New Testament 

https://blog.richmond.edu/intronewtestament/how-the-babylonian-exile-reshaped-and-impacted-jesus-judaism-caleb-fausnaught/#:~:text=So%2C%20while%20potentially%20disastrous%2C%20the,founding%20of%20Christianity%20that%20we

3. Sefaria Online Siddur, Kol Nidrei Prayer

https://www.sefaria.org/Machzor_Yom_Kippur_Ashkenaz_Linear%2C_Kol_Nidrei.16?lang=en

I- IDENTIFY THE GENRE

According to the authors of Introduction to Biblical Interpretation, the book of Philippians falls into a known category called the Epistles. “As writings from apostles and other early church leaders to various Christian communities and individuals, the Epistles primarily teach theology and offer ethical instruction. (Klein, Blomberg, and Hubbard 2017, 541-542) Presumably, the authors say that the writers of the Epistles (and in this case, Paul) believed wholeheartedly in obeying and promoting these doctrines. 

It is estimated that the Philippians was written by Paul (or in his Hebrew name, Shaul) around 60-62 CE during the time of Shaul’s imprisonment , as we see in Acts 28:16, 30, 31). In light of this fact, this letter is also referred to as one of Paul’s four Prison Epistles (along with Ephesians, Colossians, & Philemon). While in prison, faced with the unknown reality of his future life or death, his bravery, integrity, and a desire to be an example for the sake of His risen Messiah.

For educational purposes only, if I had to sum up these four verses in a Bible Study Lesson for like-minded ladies like myself, I would create a message with these possible titles: “Oh! The amazing things we will accomplish with ONE mind and ONE Purpose.” (A little homage to Dr. Seuss’ Oh the Places We’ll Go). An alternative title to emphasize Rabbi Shaul’s message might be: “Make me Happy.” (This phrase is taken directly out of Phil 2:2) Though Paul did not say it here in these particular verses, we can feel his confidence in us, that in Yeshua, and that in His power, we are destined for greatness! 

. 

II- GENERIC OR INTRINSIC CONCEPTION

Traditionally, it is believed that these instructions were imparted to one of the first communities of believers (aka: the local assembly or church) in Yeshua in the city of Philippi. It is believed that those in the city at that time were a multi-cultural mix of Roman colonists, native Thracians, and Greeks, and that culturally speaking, there was an existing pride in Roman Citizenship. Because it was a proud and privileged colony, this made Paul’s message of a greater King was countercultural to some. He challenged traditional loyalties and values. 

“Paul borrows language commonly used in Greek homonoia speeches, which advocated harmony and unity among the hearers. Most philosophers advocated preferring the larger good to one’s own.” (Keener 2007, 560) The IVP Bible Background Commentary refreshingly observes that Jewish Mishnaic teachers also had ideals such as “Value your fellow’s honour no less than your own,” which is a reminder of Paul’s background as a Jewish apostle and a possible insight into the community he was speaking to. 

III- OBSERVATIONS

         Truths and principles are directly and easily displayed in the verses: In the first, second, and third place, we find these principles listed in the latter part of the sentence. Be united in love, be united in Spirit, be united in having one purpose. (This, Rabbi Shaul said, would make his joy complete.) The sentence beginning with “if” clauses implies that he is either hoping or affirming that Messiah’s followers are still filled with encouragement, comfort, compassion, love, and fellowship in Him. 

     Last but not least, principle four is a reminder to do everything out of selflessness. This selflessness includes a spirit of humility. It also requires us to consider others, treating them with greater value than we might have treated them before we became aware of this truth. Last but not least, principle four is a reminder to do everything without selfishness. According to Wikipedia, selfishness is being concerned excessively or exclusively for oneself or one's own advantage, pleasure, or welfare, regardless of others. In contrast, selflessness includes a spirit of humility. It also requires us to consider others, treating them with greater value than we might have treated them before we became aware of this truth. It would be worth doing an entire Bible study on this word at another time or as a follow up to this study. 

     My observation of Paul’s reminder to not be selfish prompts the question, were the believers in disunity at this time? Were they selfish and self-serving? Were there rumours of divisions or cliques that would cause Paul to be concerned about them having one mind and one purpose? Were they promoting their businesses instead of their Jesus?  

IV- INTERPRETATION 

Interestingly, the Moody Commentary unravels this, bringing awesome clarity. For us to become of one (the same) mind, love, spirit, and purpose, we must first obtain humility. Otherwise, the call to oneness is not attainable. The authors explain that we also must be grounded in experiencing Messiah’s encouragement, love, and fellowship (v.1). 

In my own assessment, it makes sense that a human cannot pass on something we do not ourselves have. In layman’s terms, we give what we get. If we “get” (by this I mean that if we imitate and adopt) more of the Lord’s love and character, we are more than able to contagiously transmit, manifest and radiate that love to others. Another fascinating interpretation, inspired by the Moody Commentary, would be this: disunity is the thief of ultimate joy. (Peterman 2014, 4613)

V- APPLICATION

If we wish to obtain true harmony, unity, and community, we would be wise to first pray that the Lord imparts to us s spirit of authentic humility. We might also pray that we might experience the Messiah’s encouragement, love, and fellowship with His Ruach. Only in this way will we be able to manifest and transmit it to others. Disunity is also a thief of joy. Therefore, before we pray for joy, perhaps we might be wiser to pray for unity and harmony with G-d, with our families, our husbands, and our communities. Since Hebrews 10:22 says we may go into the presence of the Lord with sincere hearts, let us ask not for stuff, not for happiness, not for what we want as if G-d is some Jack-in-the-box. But instead, let us pray that we would be one with the Messiah (in harmony with His mind, His heart, His purpose). 

VI. BONUS/ Life Application Questions: 

1- Why is it easier for believers to ask G-d to give us joy than it is to ask Him for humility? (If you feel safe, share from personal experience) 

2- What is the worst thing that can happen if we ask for Humility, if any? 

3- What is the best thing we can expect when we ask G-d for the gift of humility?

4- Describe an experience you’ve had in a community that felt unified and some benefits you experienced. In what ways did this unity lead to joy?

5- We read earlier that Jewish communities believed in valuing others more than themselves. In what ways does Messiah help us live out this truth by dwelling in us with His Spirit?

6- What are some red flags or (harbingers of conflict) emphasizing a need to stop and pray for unity? 

7- In what ways are we more powerful in spreading the Gospel by being of one mind? In what ways are you a more powerful vessel when you are in one accord with God and His people? 

References:

"Selfishness." Last modified November 5, 2025. Accessed November 5, 2025. https://en.wikipedia.org/wiki/Selfishness"Selfishness." Last modified November 5, 2025. Accessed November 5, 2025. https://en.wikipedia.org/wiki/Selfishness.

Klein, William W., Craig L. Blomberg, and Robert L. Hubbard Jr. 2017. Introduction to Biblical Interpretation. 3rd ed. Grand Rapids, MI: Zondervan.

Keener, Craig S. 2007. The IVP Bible Background Commentary: New Testament. Downers Grove, IL: IVP Academic. Kindle.

Peterman, Gerald W. "Philippians." In The Moody Bible Commentary, edited by Michael Rydelnik and Michael Vanlaningham, 1827–1858. Chicago: Moody Publishers, 2014.