The vineyard april 2016

Isaiah 5:7 “for the vineyard of the Lord of Hosts is the House of Israel”.

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Glimpses of Israel Beit She’arim National Park

Ancient synagogue ruins 2 Wounded Words • 6 A fungus that gets to the root of farming better crops 10 Pruning, Pasturing and Persisting • 14 These Children Finally Have Clean Water at School Published by David House Fellowship Inc.

The Vineyard April 2016

Wounded Words MY FRIENDS,

I have entitled this message “Wounded Words” and although you may require a little effort to follow me, believe me, you will find the exercise well worth your while.

Presence of a Figure known in our Hebrew Bible as ‫מלאך־יהוה‬. With only four specimen Scriptures from the Torah you speedily and correctly ascribed Deity to this unique Entity.

May I tell you of one of my very early ventures into the culinary art? One day, when quite a youngster, I felt I would like to surprise my mother by cooking the beets for her. So, seizing these delectable vegetables, I carefully peeled each beet-root just as I had seen potatoes being peeled. Then, with equal care I sliced them thinly into a pot of water and boiled them for quite an extended period.

He not only bears the Ineffable Four-lettered Name, the sacred Tetragrammaton, in His title, but also in His essential Being (Exodus 23:20).

That Divine titles are ascribed to Him is frankly acknowledged by some of our most prominent rabbis, including Rashbam (Rabbi Shemuel ben Meir, 1085-1174, grandson of Rashi) and Abraham Ibn Ezra. He is ‫מלאך־יהוה‬.

As you can imagine, I achieved my objective in surprising my mother. I also surprised everyone else! Few dreamed that water could be so rosy red and beets so ashen white! I had drained those unfortunate beet-roots of every vestige of their original and intended colour!

So it is, I find, with some words. Erroneous handling has drained from them so much of their original and intended flavour that they are neither palatable, nor capable of being healthfully digested. My friends, such a word is the English word “angel.”

In my last message, and to which I must here refer you, I conducted you into the August

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But — you protest — that’s Hebrew; please say it in English! Ah! My friends! That’s just my dilemma! The English language hands me back my beets! That wounded, bleached and blooddrained word “angel”!

Heine observes that, “If the word lives, dwarfs may carry it; if it is dead, no giant can uphold it.” (Germany from Luther to Kant) My friends, I’m no giant! Therefore, ere we proceed, it is absolutely essential that we be rescued from the peril of popular perversions induced into the English-speaking mind by that word “angel.” For the moment, then, let us adhere to the Hebrew word ‫( מלאך‬malach) and let us examine it.

The root of the word is ‫( לאך‬la’och) and it means “to execute,” “to perform,” “to make,” “to accomplish,” “to be active,” “to work,” “to do” (in general). Hence, both in Hebrew and in Chaldee the basic meaning of the masculine noun “malach” is “an executive,” “a doer,” one who works or does something in general.

Unless my Hebrew concordances have deceived me, the word “malach,” in its various forms, appears 214 times in Hebrew (including the Ktiv at II Samuel 11:1) and two times in Chaldee. This is a total of 216 occurrences, every one of which I have personally examined and classified. It is my privilege, therefore, to lay at your feet now the fruit of this extensive labour.

Our examination demonstrates that the rootmeaning I have already given you inheres consistently in the word “malach,” which is variously translated into English by such words as “ambassador,” “king,” “archangel,” “angel,” “messenger.” Ordinary human beings are described by the word “malach,” but where this occurs the English translation is usually “messenger.” Celestial beings are also described by the word “malach,” but where this occurs the English translation is usually “angel.” (cf. E.g. Genesis 32:2, 4, 7; English tr. Genesis 32:1, 2, 6)

Basically, then, a “malach” is a human being or a superhuman being who does something or works something. Very frequently that human being or superhuman being does or works something for someone else. Sometimes for God; sometimes for man.

Now, kicking the legs of our minds free from popular confusions, and dismissing all the vagaries of the angelology embedded in Talmudic and Midrashic literature, and also avoiding the pitfalls of the evolutionary concepts associated with the specious “historico-critical” systems, we are mentally liberated to allow scripture itself to impress its full beneficial revelation upon our receptive collective consciousness.

Distinct from the many “malachs,” human and superhuman, which we find in Scripture, there is one all-compelling, particularly eminent Malach, and it seems to me that the English language is bankrupt of any terms capable of conveying to us any really satisfactory concept of Him. Certainly none already supplied satisfies me.

Strangely enough, it is the Midrash Bemidbar Rebba (10.5 ed. Wilna, 1887) which carries a closer implication when it suggests this particular Malach as “The Shadow of God.”

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Wounded Words Perhaps the little-used English title “Vicegerent” might be helpful. A vicegerent is one having or exercising delegated power. This Malach of The Name possesses and exercises the full power of the Godhead. Indeed He frequently speaks and acts more as the Gerent than the Vicegerent!

Anyway, the wounded word “angel” is far too unfitting for Him. Out of the 216 Biblical occurrences of the words “malach,” I feel I must appropriate 99 of them as pertaining to Him. These express themselves in 16 different forms of the word and range through eighteen books of the English Bible.

Of the sixteen different forms, ten point to what He is, and six to what He does. In this latter category He appears in the varying roles of Speaker, Destroyer, Smiter, Mediator, and Redeemer.

Whilst it is true, therefore, that by derivation the Biblical word “malach” possesses the simple meaning “messenger”, yet the Jewish Encyclopaedia (Vol. 1, page 583) correctly affirms that the word acquires a deeper meaning — and here I quote — “through the addition of God’s Name.”

Suffer another quotation from the same source: “In the earlier Biblical writings the term ‘Malak YHVH’ (Messenger of the Lord) occurs chiefly

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in the singular, and signifies a special selfmanifestation of God.” (Ibid. Vol. 1, page 589) Here, then, is a Biblical Being, Scripturally known — among other titles — as THE Malach of THE Name, and Whose appearing signifies a special self-manifestation of Deity. How could I introduce you to such a Being with such wounded words as “angel,” or “messenger”?

Let it not be imagined that our rabbis have overlooked or ignored this Divine Being. On the contrary, many of our rabbis and teachers have honestly recognized Him, and they have struggled to fit Him, into the Jewish theology of their times.

Unfortunately, they were hopelessly handicapped by the rabbinic Unitarianism into which Israel, under pressure of polemics and persecutions, had unwisely retreated in the early centuries of the Common Era. This theological retreat into unitarianism inevitably resulted in an erroneous view of the Godhead which could not be reasonably expected to do full justice to the Biblical Revelation.

Nevertheless, in spite of this sore handicap, some of our rabbis have expressed themselves very boldly indeed. Let me give you an instance.

In the fifteenth and sixteenth verses of the forty-eighth chapter of Genesis, our father Israel bestows his blessing on the sons of Joseph in remarkable words which I will translate for you as follows: “The Godhead before Whom my fathers Abraham and Isaac walked themselves; the Godhead shepherding me all my life long unto this day, the Malach (Angel) redeeming me from all evil, bless the lads.”

Rabbi Meir Ben Gabai (b.1480) writing on this Scripture says: “The truth that this Angel is not one of those (created) intelligences is corroborated through the words ‘Bless the lads.’ Be it far from our holy patriarch that he should have sought a blessing for his children from a created angel, because no blessing may be sought except from Him Who has the power and authority to bless. Whosoever seeks a blessing from any other has no God.” (Book III, page 95, Lemberg edition)

We shall meet with this Divine Malach again in future messages, and if a cultivated unitarianism obstructs the Biblical view of Him, at least genuine Jewish monotheism, as expressed in Messianic Judaism, ascribes to Him that recognition and homage which our Hebrew Scriptures undoubtedly demand.

Dr Lawrence Duff-Forbes (1900–1964) Founding Director of David House Fellowship Inc. This article is an extract from the very popular radio series, “Treasures From Tenach”, which are also transcribed. Both audio (click MP3 tab, then “186woundedwords.mp3”, and transcriptions are available for free download at www.thevineyard.org.au

Further on Ben Gabai says that it was this same Malach Who gave the Ten Words. (Compare Acts 7:38 in the New Testament.)

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A fungus that gets to the root of farming better crops Groundwork BioAg’s Rootella gives farmers higher yield while saving on water and fertilizers.

everywhere in the world, but they’ve been depleted by modern agriculture techniques.

We’re not introducing chemicals but rather an organism that is an important part of healthy soil. We are restoring the natural balance.”

The prized fungi known as truffles are fabulously expensive – a four-pound white truffle fetched $61,250 at a Sotheby’s auction last year – mainly because nobody has figured out how to farm this edible, wild mycorrhizal fungus cost-effectively.

Like truffles, this type of mycorrhizal fungus is difficult to produce cost-effectively.

However, Israeli agricultural researchers have successfully mass cultivated another form of mycorrhizal fungi as a natural method for boosting plant crop yield and nutrition.

“Simply put, our mission is to cover the world’s arable land with mycorrhiza,” says Groundwork BioAg cofounder and vice president of sales and marketing Dan Grotsky.

Groundwork’s Rootella is a desert-hardy, highly concentrated strain of mycorrhizal fungus that results from 25 years of breeding, research and field trials in cooperation with Israel’s Volcani Institute Agricultural Research Organization.

Corn and soy are the main mega-crops that Groundwork BioAg has in mind. “We see double-digit yield increases in both of these crops, which is unheard of. Last season our product doubled the yield of a soy crop in one of our trials in Ohio, turning a dismal yield into a completely normal one,” says Grotsky.

This “good” fungus extends plant roots by a factor of up to 100, allowing plants to better absorb water and soil nutrients from fertilizers and compost.

The company is busily building distribution channels. “We have initial sales in several countries to prove the concept and the marketability of the product,” says Grotsky.

“As the plants get more nutrients, farmers get higher yield and that’s what counts most,” Grotsky tells ISRAEL21c. “Secondly, they save on water and fertilizers.”

“We are actively looking for distribution partners, those who sell inputs to corn and soy farms in the United States, which account for 180 million acres.

You won’t find farmers treating corn or soybean with mycorrhiza today because they can’t get a cost-effective product, but if they could they would.”

The process is completely eco-friendly and natural, he adds. “Mycorrhiza exist nearly

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“There are many vendors of mycorrhiza in the world but very few producers,” says Grotsky.

“Mostly it’s found in niche markets today for plants that require mycorrhiza to grow well, like corn, sorghum, onions, garlic and cannabis.

You’ll also find it in organics and other highmargin crops, as well as turf. We have a perpetual, exclusive, global license for this technology, making Rootella uniquely cost effective so we can compete in mainstream agriculture.”

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Above: Carrots grown with Rootella, left, and without. Photo courtesy of Groundwork BioAg

The 15-employee company is based in Moshav Mazor, half an hour from Tel Aviv. There it has a farm, greenhouse and lab supported by funding from Israel Cleantech Ventures (ICV), Middleland Capital in Washington, DC, and several private equity funds.

Solving the phosphorus pollution problem Grotsky says Rootella can help solve a looming problem in commercial agriculture – the depletion of phosphorus, the main ingredient in fertilizer – and an environmental problem caused by the runoff of phosphorus that isn’t absorbed by crops.

“Humankind mines phosphorus like crazy, and after it will peak around the year 2030 we’ll start mining less and less as it gets depleted.

Phosphorus eventually finds its way into lakes, streams and oceans, and we’ll have to recycle it or somehow fish it out of waterways or biomass, which is not easy,” explains Grotsky.

while a mycorrhiza-treated corn plant can absorb about 90%. In our trials, we get higher crop yields using half the amount of phosphorus fertilizer with Rootella over 100% phosphorus fertilizer without Rootella.”

The research behind Rootella was conducted at Volcani in the lab of Prof. Yoram Kapulnik, now chair of the company’s scientific advisory board. One of the lab researchers, Danny Levy, joined with Grotsky and serial entrepreneur Yossi Kofman to found Groundwork BioAg in 2014.

For more information, visit www. groundworkbioag.com/.

Abigail Klein Leichman (12 January 2016) Courtesy Israel 21C (www.israel21c.org)

Furthermore, destructive blue algae thrive on phosphorus and edge out other plant life in waterways. Because mycorrhizal fungi can access, break down and mobilize otherwise unavailable phosphorus in the soil and bring it more efficiently into the plant’s root system, Rootella could mitigate this environmental danger.

“Phosphorus in fertilizer normally binds with other materials in the soil and becomes unavailable quickly to the plant,” Grotsky explains. “Non-mycorrhizal corn can absorb only 15 percent of the phosphorus fertilizer in the soil,

Above right: Soy crops treated with Rootella are healthier than control crops. Photo courtesy of Groundwork BioAg

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glimpses of ISRAEL glimpses of ISRAEL glimpses of ISRAEL glimpses of ISRAEL

Beit She’arim National Park

Background photo: Beit She’arim views and environs.

Inset clockwise from right: ancient synagogue ruins; tomb of Rabbi Yehuda Hanassi; kiosk and park views.

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April 2016

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PRUNING, PASTURING AND PERSISTING

MY FRIENDS, the Barcelonian translator Abraham Hasdai (Ben HaMelek VeHaNazir, c. 1230, chapter 5) provides us all with a springboard from which to plunge into our current message when he declares: A pledge unpaid is like thunder without rain.

How true this is will be realized by any of us who have experienced the devitalizing effects of a promise without a performance.

A broken pledge can tint and taint and torture our entire outlook upon life in general and mankind in particular. It deflates, destroys, yea! embitters.

Do men break pledges? Why! In our hearts we know that men’s broken pledges and vitiated vows have, down the ages, erected the huge scaffold from which dangles the mournful corpse of Hope based on human faithfulness.

Oh, don’t mistake me, there is human faithfulness, and thank God for it; but faithfulness is not a quality of humanity at large and he who believes so is headed straight for a front seat view of that unlovely scaffold and the unpleasant sight suspended from it.

Whilst I love warmly and genuinely and have a strong feeling with my fellow-man and whilst there are so many that I have proved to be

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faithful and trustworthy, yet I cannot — I dare not — trust Mankind, generally and at large, is truly untrustworthy.

essentially, solely, exclusively, the Seed of a woman.

The Hebrew text of Genesis 3:15 is revealing and emphatic upon this gem of Divine Revelation.

But what of God?

This Divine beneficent purpose is behind God’s pledge to the patriarch Abraham (Genesis 12:14). As Professor Abraham A. Neuman, M.A., H.L.D., rightly observes:

There can be but one answer to this question even as there could be but one answer to the other. God is trustworthy.

And it is beautifully harmonious that in the very book we are currently exploring — the fourth book of Moses known as Bemidbar and in English as Numbers — we discover a superlative depiction of God’s faithfulness.

Indeed, the whole thirty-six chapters are a wholesome and highly encouraging chronicle of God’s pledge Divinely pursued with purpose, patience, and persistence right into a performance of the promise — the very promise itself a further pledge and assurance of that prophesied fuller and more perfect performance “in the latter years” of the Messianic era.

Therefore, let us observe that God’s promise to Israel had a purpose — a beneficent purpose, Redemptive Messianic purpose.

In Bereshit (Genesis 3:15) God had pledged Himself to deal with human sin through One Who was to be

In the Abraham Covenant, the promise of the land follows closely upon the choice of Abraham’s descendants as ‘a blessing to all the families of the earth.’ The possession of the Promised Land was not merely a national goal ... (Abraham A. Neuman, “Judaism,” The Great Religions of the Modern World, edited

by Edward J. Jurji, p. 225) The promised Seed of the Woman becomes the promised Seed of Abraham that He may also become the promised Seed of King David; hence it is true that the Promised Land was not merely a national goal; it was also a Messianic goal toward which God worked in bringing Israel out of Egypt and towards which He pressed with persistence not allowing the failure of man, localized in particular time and circumstance, to thwart His loving kindness towards Mankind in general.

Let me now invite your careful attention to what may prove to be new light upon the so-called forty years wilderness wanderings and which may present this whole scene and circumstance in an entirely new perspective to you.

As I view it, I see the human actors in this sad drama grouped into three classes — the murmurers, the youth, and the toddlers.

Let us observe God’s glorious character of faithfulness as we see Him pruning, pasturing, and persisting.

As you will recall, the generation of Israel that the Eternal brought out of Egypt, becoming discouraged and dismayed in the wilderness, began to doubt God and to murmur against Him. They cried – “Would that we had died in the land of Egypt! Or, would we had died in this wilderness! And wherefore does the Eternal bring us into this land, to fall by the sword?

Our wives and our little ones will be prey; were it not better for us to return unto Egypt?” (Numbers 14:2b-3) What is God’s reaction to this deplorable attitude?

Instead of turning His back upon His faithless

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PRUNING, PASTURING AND PERSISTING

nation and abandoning nationally a people whose doubt so definitely disqualified them, He remains faithful to them, faithful to them as a nation, but proceeds to prune out the dead wood within that nation in a constructive and instructive manner.

Did these murmurers prefer to die in the wilderness rather than enter the Promised Land?

Very well, their expressed wish is granted.

God declares: “But as for you, your carcasses shall fall in this wilderness.” (Numbers 14:32) You will readily admit, my friends, that their attitude of doubt in God’s person, God’s Power, and God’s Purpose was too rotten a vehicle to stand the weight of so lofty and so glorious a Divine objective as that disclosed in the Edenic-Abrahamic-Davidic Covenant.

This attitude had to be pruned out of Israel.

Asanother has aptly remarked: “It took only forty hours to get Israel out of Egypt; but it took forty years to get Egypt out of Israel.”

Now, what of the second group, the Youth.

Let me refer you to the Hebrew text of Numbers, chapter fourteen, verse thirty-three: ‫ ובניכם יהיו רעים במדבר ארבעימ שנה‬...

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Now I am aware that this has been translated “and your children shall be wanderers in the wilderness forty years ...” but I suggest a more accurate translation would read — “sons” rather than “children.”

The word ‫ בניכם‬means “your sons” and is derived from the root ‫ בנה‬meaning “to build” and suggests a group of beings built or developed into a higher sense of understanding than mere “children.”

These were capable of that spiritual instruction now rendered so dramatically necessary through the dismal failure of the adult murmurers.

Moreover, these ‫בנים‬, “sons,” were not consigned

by God to become aimless drifters, as the English word “wanderers” suggests. On the contrary, the Hebrew word is a very arresting and eloquent one. It is ‫רעים‬, the very word employed in the ever-blessed Psalm of the Divine Shepherd (Psalm 23) ‫“ — יהוה רעי‬The Eternal is my Shepherd.”

So, in Numbers, the sons are not to be “wanderers,” but ‫רעים‬, “shepherds” in the wilderness, undoubtedly moving from pasture to pasture under the Providence of God and not as desert outcasts.

But, did not the murmurers make these very “toddlers” — these little toddlers — the excuse behind which to conceal their unbelief?

This, my friends, is the Eternal God Who invites your confidence and trust, the same Blessed Being, not ‫ יחד‬but ‫ אחד‬and Who, revealed through incarnation in the Person of His Messiah, brought the hope of Redemption to Jew and to Gentile, and Who promises Regeneration through His Holy Spirit to all who will trust in Him and in the Revelation of that Atonement, that Redemption through Messiah.

They certainly did! Very well, God declares:

May we say ‫אבטח בו‬, “I will trust in Him.”

“But your little ones, that you said would be prey, them will I bring in, and they shall know the land which you have rejected.”

(Numbers 14:31)

Dr Lawrence Duff-Forbes (1900–1964)

And the third group, the “little ones”? This word comes from the Hebrew root ‫ טפף‬meaning to walk with a mincing, or tripping gait (e.g. Isaiah 3:16).

In nounal form the word implies “toddlers.”

Little toddlers!

How eloquent!

So we see the faithful God in wisdom pruning out the murmurers, cutting away the dead wood.

Again we see the faithful God in loving care and kindness pasturing the youth during the forty years pruning process.

Finally, we see the faithful God eternally true to His promise, persisting with the nation as such, carefully raising the little “toddlers” with the youth to form the new generation of Israel strong and ready to enter and to possess the Promised Land.

Founding Director of David House Fellowship Inc. This article is an extract from the very popular radio series, “Treasures From Tenach”, which are also transcribed. Both audio (click MP3 tab, then “114pruningpasturingpersisting.mp3”, and transcriptions are available for free download at www.thevineyard.org.au

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These Children Finally Have Clean Water at School Thanks to a new system designed by Israeli students, more than 600 kids in a rural Ethiopian village can safely drink and wash during the school day.

Volunteers from the Engineers without Borders (EwB) chapter at the Technion-Israel Institute of Technology joined up with a rural community in northern Ethiopia to design and build a safe drinking-water system for their school.

The system collects rainwater from the rooftop during the rainy season and stores it in a stone reservoir constructed as part of the project. The water is cleaned and treated before reaching the school’s holding tank.

As a result, more than 600 students finally have access to safe drinking and washing water during the school day, all year long. The visiting Israelis formed an engineering club for older children at the school and trained them to be responsible for the maintenance of the system and treating the water.

The cooperative project in Meskele Cristos began two years ago with a request from Yossi and Sheila Shalhevet, volunteers with Israel’s Save a Child’s Heart (SACH) charity.

A little boy from Meskele Cristos was brought to Israel in 2012 for lifesaving heart surgery through

SACH. The Shalhevets “adopted” the boy and his family, and when they visited the village they saw there was no running water in the local school; the entire village depends on a few small springs and one hand pump. So the Shalhevets asked EwB-Technion for help.

be the ones who will need to know how to operate it,” said Yael Meyouhas, who completed her undergraduate degree in civil and environmental engineering and now runs the campus Center for Global Engineering through which EwB-Technion operates.

In May 2013, representatives from EwB-Technion visited Meskele Cristos for an initial assessment.

“I hoped to engage in activities focused on bridging between the environment, community and education, and thankfully that’s exactly the kind of work I do at the center,” she said. “The projects we are involved in are not engineering for the purpose of engineering, but rather engineering for the people.”

“We saw that the school does not have a reliable drinking-water source,” said Nimrod Polonsky, one of the students. “To be able to drink water and wash their hands during the school day, students needed to walk to a water source far away and carry back the water in jerry cans, a practice that was rarely done. So we set ourselves a goal to establish a safe drinking-water system at the school for the benefit of the students.”

It took nearly two years of long journeys and hard work on the part of 15 Technion students to reach that goal, working in cooperation with the village community and a local NGO called Save Your Holy Land Association. Financing came from donations made to EwB-Technion and World Families Australia (WFA), an NGO supporting this village school for the past several years.

“The solution for the water system in Ethiopia was developed in cooperation with the local community. At the end of the day, they will

The partnership with Meskele Cristos has not ended with this one project. EwB-Technion will continue to provide training support for the system and are researching additional environmental projects based on needs defined by the community, mainly in the area of safe and sustainable water supply.

Solar, wind, biogas projects The EwB-Technion chapter, part of an international organization, was established in 2008 by Prof. Mark Talesnick from the Faculty of Civil and Environmental Engineering. He then founded the Center for Global Engineering to provide conceptual and vocational training for Technion students involved in EwB activities.

Though the sustainable drinking-water system is one of the largest projects ever completed by EwB-Technion, it has designed and installed other environmental projects such as solar heating in Bedouin settlements in the Negev desert, wind turbines in East Jerusalem and bioreactors for cooking gas (from organic waste) in Nepal.

“All of these projects were carried out with the full cooperation of the community, from conception through the development stage, culminating in implementation,” said Orit Aviran, co-manager of the Center for Global Engineering.

“This was also the way the water project in Ethiopia was carried out. All these activities have one motto: ‘Technology for the Benefit of the Community.’ In other words, advancing technological knowhow for the benefit of mankind, based on the specific needs of a particular community.”

Engineers without Borders Israel chapters are active as well at Ben-Gurion University of the Negev, Tel Aviv University and Hebrew University’s Faculty of Agriculture, Food and the Environment.

For more information, visit www.ewb.org.il/#!blank/cqtn.

Abigail Klein Leichman (31 December 2015) Courtesy Israel 21C (www.israel21c.org) Left to right: Kids in Meskele Cristos now have a source of drinking and washing water at school.

EwB-Technion members taught the schoolchildren about water purity and showed the older kids how to maintain the system.

Technion students in Ethiopia checking the new water system with local residents.

PHOTOS COURTESY OF NIMROD POLONSKY, MATAN SEGMAN, TAL DANA/ TECHNION’S SPOKESPERSON’S OFFICE.

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The Vineyard Vol 58, No 4 April 2016

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