Friday Noon Study Group February 10 12-1
Last week, our discussion of the Epistle to the Hebrews was so engaging that we were only able to cover a chapter and a half (7:11-28 and 8). The author continued to make a case for the superiority of Christ’s priesthood, arguing that “perfection” (a complete relationship between man and God) had been “weak and ineffectual” under the Levitical priesthood. The author’s argument, drawing upon Psalm 110 from the Tanach, included such points as
-
Jesus, like Melchizedek in the Hebrew Bible, was a priest “not through a a legal requirement concerning physical descent” (he descended from Judah rather than Levi).
-
Levitical priests “were prevented by death from continuing in office,” whereas “because he continues forever.” Jesus “holds his priesthood permanently.”
-
Jesus was “holy, blameless, and undefiled,” while high priests appointed through Mosaic law “are subject to weakness.”
-
Levitical priests offered sacrifices “day after day,” but Jesus did this “once for all when he offered himself.”
A central point of the seventh chapter of Hebrews is that Jesus “has become the guarantee of a better covenant.” This “better covenant” is the focus of Chapter 8, which takes as its prooftext Jeremiah 31: 31-34. Arguing that God’s previous covenant with Israel had its faults, the author of Hebrews cites Jeremiah who claims that God established with Israel a “new covenant . . . not like the covenant that [He] made with their ancestors.” This new covenant will be put in people’s minds and written on their hearts. Chapter 8 concludes, “In speaking of a ‘new covenant,’ he has made the first one obsolete. And what is obsolete and growing old will soon disappear.”
Our group’s discussion then centered upon how Hebrews 8 has been interpreted by Jews and Christians and on the impact of those interpretations.
One Christian interpretation of this chapter asserts:
“The nation of Israel failed to live up to the terms of the old covenant. It was impossible because of the radical depravity of man. Of course, it was never meant to bring salvation. . . . The new covenant was required because of the sin problem. . . , The new covenant does not promise sinlessness, but forgiveness. We are saved sinners. We are saved by grace alone through faith alone in Christ alone. . . . The new covenant is a covenant of sovereign grace. It accomplished what the law and the old covenant could never do.” http://www.abideinchrist.com/messages/jer31v31.html
Jewish interpretations of the same chapter include
“The Jewish view of the mere wording “new covenant” is no more than a renewed national commitment to abide by God’s laws. In this view, the word new does not refer to a new commitment that replaces a previous one, but rather to an additional and greater level of commitment.” https://www.jewishencyclopedia.com/articles/4714-covenant#2888
“The covenant of old is of eternal duration, never to be rescinded or to be superseded by a new covenant (Leviticus 26:44-45) . . . . Jeremiah’s “new covenant” is not a replacement of the existing covenant, but merely a figure of speech expressing the reinvigoration and revitalization of the existing covenant.” https://jewsforjudaism.org/knowledge/articles/is-jeremiahs-qnew-covenantq-jeremiah-3131-34-a-prophecy-fulfilled-by-the-new-testament/
It should be pointed out that while many Christians do accept some form of the Christian argument stated above, at least one of our group’s Christian participants objects to the supersessionist divisiveness engendered by distinguishing between old and new covenants.
This Friday, we’ll proceed by looking more closely at Chapters 9-11 in the Epistle to the Hebrews. The author’s focus continues to be on differences between the priesthood of Christ and that of the Levitical priests. Chapter 11, which we may not get to, speaks of the importance of faith.
Our discussion group meets via Zoom every Friday from 12-1 (see the CBI web site or Weekly Announcements for a Zoom link). All are welcome to join us, regardless of their level of expertise or attendance at previous Friday study group sessions. Any copy of the New Testament is acceptable (the more versions the richer the conversation).
Join us every Saturday at 6pm for havdalah ritual followed by intuitive artwork creation! The individual and collaborative pieces we make together will be part of a Shavuot art display on our “collective revelation” this Spring. Bring your own art supplies/project or just show up! !
Organized by Tikva Wolf (text her with questions: 919-5-TIKVAH).
Friday Noon Study Group February 10 12-1
Last week, our discussion of the Epistle to the Hebrews was so engaging that we were only able to cover a chapter and a half (7:11-28 and 8). The author continued to make a case for the superiority of Christ’s priesthood, arguing that “perfection” (a complete relationship between man and God) had been “weak and ineffectual” under the Levitical priesthood. The author’s argument, drawing upon Psalm 110 from the Tanach, included such points as
-
Jesus, like Melchizedek in the Hebrew Bible, was a priest “not through a a legal requirement concerning physical descent” (he descended from Judah rather than Levi).
-
Levitical priests “were prevented by death from continuing in office,” whereas “because he continues forever.” Jesus “holds his priesthood permanently.”
-
Jesus was “holy, blameless, and undefiled,” while high priests appointed through Mosaic law “are subject to weakness.”
-
Levitical priests offered sacrifices “day after day,” but Jesus did this “once for all when he offered himself.”
A central point of the seventh chapter of Hebrews is that Jesus “has become the guarantee of a better covenant.” This “better covenant” is the focus of Chapter 8, which takes as its prooftext Jeremiah 31: 31-34. Arguing that God’s previous covenant with Israel had its faults, the author of Hebrews cites Jeremiah who claims that God established with Israel a “new covenant . . . not like the covenant that [He] made with their ancestors.” This new covenant will be put in people’s minds and written on their hearts. Chapter 8 concludes, “In speaking of a ‘new covenant,’ he has made the first one obsolete. And what is obsolete and growing old will soon disappear.”
Our group’s discussion then centered upon how Hebrews 8 has been interpreted by Jews and Christians and on the impact of those interpretations.
One Christian interpretation of this chapter asserts:
“The nation of Israel failed to live up to the terms of the old covenant. It was impossible because of the radical depravity of man. Of course, it was never meant to bring salvation. . . . The new covenant was required because of the sin problem. . . , The new covenant does not promise sinlessness, but forgiveness. We are saved sinners. We are saved by grace alone through faith alone in Christ alone. . . . The new covenant is a covenant of sovereign grace. It accomplished what the law and the old covenant could never do.” http://www.abideinchrist.com/messages/jer31v31.html
Jewish interpretations of the same chapter include
“The Jewish view of the mere wording “new covenant” is no more than a renewed national commitment to abide by God’s laws. In this view, the word new does not refer to a new commitment that replaces a previous one, but rather to an additional and greater level of commitment.” https://www.jewishencyclopedia.com/articles/4714-covenant#2888
“The covenant of old is of eternal duration, never to be rescinded or to be superseded by a new covenant (Leviticus 26:44-45) . . . . Jeremiah’s “new covenant” is not a replacement of the existing covenant, but merely a figure of speech expressing the reinvigoration and revitalization of the existing covenant.” https://jewsforjudaism.org/knowledge/articles/is-jeremiahs-qnew-covenantq-jeremiah-3131-34-a-prophecy-fulfilled-by-the-new-testament/
It should be pointed out that while many Christians do accept some form of the Christian argument stated above, at least one of our group’s Christian participants objects to the supersessionist divisiveness engendered by distinguishing between old and new covenants.
This Friday, we’ll proceed by looking more closely at Chapters 9-11 in the Epistle to the Hebrews. The author’s focus continues to be on differences between the priesthood of Christ and that of the Levitical priests. Chapter 11, which we may not get to, speaks of the importance of faith.
Our discussion group meets via Zoom every Friday from 12-1 (see the CBI web site or Weekly Announcements for a Zoom link). All are welcome to join us, regardless of their level of expertise or attendance at previous Friday study group sessions. Any copy of the New Testament is acceptable (the more versions the richer the conversation).
Shabbat Morning Services – D’var Torah and Reflection at Beth Israel, 229 Murdock Avenue, 9:30am
How Does It Feel? Dylan’s Many Masks and What It Means for Us
Purim is the season of masks, of extremes, of stories and rituals that challenge our day-to-day in order to teach us something new – just like rock and roll and just like Bob Dylan. Scholar and writer Dr. Stephen Daniel Arnoff will share a vision of masks and deeper understandings at the nexus of the wisdom of Purim and good old Bob Dylan.
Class after Kiddush luncheon/1pm(featuring Dylan’s own Heaven’s Door whiskey!), Beth Israel
About Man and God and Law: The Spiritual Wisdom of Bob Dylan
Join Stephen to continue the conversation on the spiritual wisdom of Bob Dylan, exploring themes and texts from his songs in context of classic Jewish wisdom.
OUR SPEAKER
Dr. Stephen Daniel Arnoff illuminates the intersection of popular culture and religion. His book About Man and God and Law: The Spiritual Wisdom of Bob Dylan has been called “evocative,” “soulful,” “stirring,” and “a revelation.” Teaching and lecturing around the world, Stephen lives in Jerusalem, where he is CEO of the Fuchsberg Jerusalem Center. Find out more at www.mangodlaw.com.
BOOKS
Malaprops will be on site Friday afternoon and Saturday evening to facilitate book sale
Shabbat Morning Services – D’var Torah and Reflection at Beth Israel
How Does It Feel? Dylan’s Many Masks and What It Means for Us
Purim is the season of masks, of extremes, of stories and rituals that challenge our day-to-day in order to teach us something new – just like rock and roll and just like Bob Dylan. Scholar, poet and writer Dr. Stephen Daniel Arnoff will share a vision of masks and deeper understandings at the nexus of the wisdom of Purim and good old Bob Dylan.
Class after Kiddush luncheon/1pm(featuring Dylan’s own Heaven’s Door whiskey!), Beth Israel
About Man and God and Law: The Spiritual Wisdom of Bob Dylan
Join Stephen to continue the conversation on the spiritual wisdom of Bob Dylan, exploring themes and texts from his songs in context of classic Jewish wisdom.
Join us every Saturday at 6pm for havdalah ritual followed by intuitive artwork creation! The individual and collaborative pieces we make together will be part of a Shavuot art display on our “collective revelation” this Spring. Bring your own art supplies/project or just show up! !
Organized by Tikva Wolf (text her with questions: 919-5-TIKVAH).
Kabbalat Shabbat at Beth Ha Tephila, 43 North Liberty Street, 7pm
“Oh Sister” – Greeting the Sabbath Queen with Bob Dylan
Jewish lore speaks of the Sabbath as a union of two star-struck partners, whose love animates the worship that welcomes the Sabbath and carries us on the wings of song through Saturday night. We’ll greet the “Shekhina,” or Sabbath Queen, with melodies inspired by Bob Dylan, and accompanied by community clergy
Havdalah at the Asheville JCC, 6:30 pm
Havdalah: Tryin’ to Get to Heaven Before They Close the Door
with Dr. Stephen Daniel Arnoff and Special Musical Guests
Bring out the Sabbath with a Dylan-inspired Havdalah and sing-along with Stephen and special musical guests.
OUR SPEAKER
Dr. Stephen Daniel Arnoff illuminates the intersection of popular culture and religion. His book About Man and God and Law: The Spiritual Wisdom of Bob Dylan has been called “evocative,” “soulful,” “stirring,” and “a revelation.” Teaching and lecturing around the world, Stephen lives in Jerusalem, where he is CEO of the Fuchsberg Jerusalem Center. Find out more at www.mangodlaw.com.
BOOKS
Malaprops will be on site Friday afternoon and Saturday evening to facilitate book sales.
Havdalah at the Asheville JCC, 6:30 pm
Havdalah: Tryin’ to Get to Heaven Before They Close the Door
with Dr. Stephen Daniel Arnoff and Special Musical Guests
Bring out the Sabbath with a Dylan-inspired Havdalah and sing-along with Stephen and special musical guests.
Our Speaker:
Dr. Stephen Daniel Arnoff illuminates the intersection of popular culture and religion. His book: About Man and God and Law: The Spiritual Wisdom of Bob Dylan has been called “evocative,” “soulful, :”stirring,” and “a revelation.” teaching and lecturing around the world, Stephen lives in Jerusalem , where he is CEO of the FUchsberg Jerusalem Center. Find out more a www.mangodlaw.com
Books:
Malaprops will be on site Friday afternoon and Saturday evening to facilitate book sale.
Friday Noon Study Group February 10 12-1
Last week, our discussion of the Epistle to the Hebrews was so engaging that we were only able to cover a chapter and a half (7:11-28 and 8). The author continued to make a case for the superiority of Christ’s priesthood, arguing that “perfection” (a complete relationship between man and God) had been “weak and ineffectual” under the Levitical priesthood. The author’s argument, drawing upon Psalm 110 from the Tanach, included such points as
-
Jesus, like Melchizedek in the Hebrew Bible, was a priest “not through a a legal requirement concerning physical descent” (he descended from Judah rather than Levi).
-
Levitical priests “were prevented by death from continuing in office,” whereas “because he continues forever.” Jesus “holds his priesthood permanently.”
-
Jesus was “holy, blameless, and undefiled,” while high priests appointed through Mosaic law “are subject to weakness.”
-
Levitical priests offered sacrifices “day after day,” but Jesus did this “once for all when he offered himself.”
A central point of the seventh chapter of Hebrews is that Jesus “has become the guarantee of a better covenant.” This “better covenant” is the focus of Chapter 8, which takes as its prooftext Jeremiah 31: 31-34. Arguing that God’s previous covenant with Israel had its faults, the author of Hebrews cites Jeremiah who claims that God established with Israel a “new covenant . . . not like the covenant that [He] made with their ancestors.” This new covenant will be put in people’s minds and written on their hearts. Chapter 8 concludes, “In speaking of a ‘new covenant,’ he has made the first one obsolete. And what is obsolete and growing old will soon disappear.”
Our group’s discussion then centered upon how Hebrews 8 has been interpreted by Jews and Christians and on the impact of those interpretations.
One Christian interpretation of this chapter asserts:
“The nation of Israel failed to live up to the terms of the old covenant. It was impossible because of the radical depravity of man. Of course, it was never meant to bring salvation. . . . The new covenant was required because of the sin problem. . . , The new covenant does not promise sinlessness, but forgiveness. We are saved sinners. We are saved by grace alone through faith alone in Christ alone. . . . The new covenant is a covenant of sovereign grace. It accomplished what the law and the old covenant could never do.” http://www.abideinchrist.com/messages/jer31v31.html
Jewish interpretations of the same chapter include
“The Jewish view of the mere wording “new covenant” is no more than a renewed national commitment to abide by God’s laws. In this view, the word new does not refer to a new commitment that replaces a previous one, but rather to an additional and greater level of commitment.” https://www.jewishencyclopedia.com/articles/4714-covenant#2888
“The covenant of old is of eternal duration, never to be rescinded or to be superseded by a new covenant (Leviticus 26:44-45) . . . . Jeremiah’s “new covenant” is not a replacement of the existing covenant, but merely a figure of speech expressing the reinvigoration and revitalization of the existing covenant.” https://jewsforjudaism.org/knowledge/articles/is-jeremiahs-qnew-covenantq-jeremiah-3131-34-a-prophecy-fulfilled-by-the-new-testament/
It should be pointed out that while many Christians do accept some form of the Christian argument stated above, at least one of our group’s Christian participants objects to the supersessionist divisiveness engendered by distinguishing between old and new covenants.
This Friday, we’ll proceed by looking more closely at Chapters 9-11 in the Epistle to the Hebrews. The author’s focus continues to be on differences between the priesthood of Christ and that of the Levitical priests. Chapter 11, which we may not get to, speaks of the importance of faith.
Our discussion group meets via Zoom every Friday from 12-1 (see the CBI web site or Weekly Announcements for a Zoom link). All are welcome to join us, regardless of their level of expertise or attendance at previous Friday study group sessions. Any copy of the New Testament is acceptable (the more versions the richer the conversation).
Join us every Saturday at 6pm for havdalah ritual followed by intuitive artwork creation! The individual and collaborative pieces we make together will be part of a Shavuot art display on our “collective revelation” this Spring. Bring your own art supplies/project or just show up! !
Organized by Tikva Wolf (text her with questions: 919-5-TIKVAH).