In Touch Quarter 1 - 2019

News, articles and reports from Christian Friends of Israel UK

News, articles and reports from Christian Friends of Israel UK


Create successful ePaper yourself

Turn your PDF publications into a flip-book with our unique Google optimized e-Paper software.

1 st <strong>Quarter</strong> <strong>2019</strong> • No 198 Christian Friends of Israel UK<br />

Israel, the people<br />

close to his heart<br />

Psalm 148:14<br />

INSIDE<br />







Encouraging • Challenging • Assisting

Editorial<br />

Jacob Vince<br />

Rescued!<br />

Gentile support for Israel<br />

About us<br />

CFI-UK seeks to bless Israel<br />

by means of practical and<br />

moral support, and to serve the<br />

Church in teaching about God’s<br />

purposes for Israel and the<br />

Hebraic heritage of our faith.<br />

CFI-UK also produces a monthly<br />

Prayer Letter, an audio Middle<br />

East Report and distributes the<br />

Haverim Hebraic teaching CDs.<br />

Please send for full details of<br />

projects in Israel and also the<br />

teaching resources available.<br />

As an educational charity, we<br />

carry a variety of resources<br />

relevant to our purpose. We do<br />

not necessarily endorse every<br />

view expressed by our guest<br />

writers or authors.<br />

Published by:<br />

CFI Charitable Trust<br />

PO Box 2687<br />

Eastbourne<br />

BN22 7LZ<br />

Tel: 01323 410 810<br />

Email: info@cfi.org.uk<br />

www.cfi.org.uk<br />

facebook.com/cfiuk<br />

twitter.com/cfi_uk<br />

Registered Charity<br />

No. 1101899<br />

Registered Office c/o<br />

Caladine, Chantry House<br />

22 Upperton Road<br />

Eastbourne, BN21 1BF<br />

Company No: 0498515<br />

VAT Registration No: GB678780275<br />

Front Cover Image:<br />

Western Wall, Jerusalem<br />

At various times in Israel’s<br />

history, as recorded in the<br />

Hebrew Scriptures, there<br />

are Gentiles who have a significant<br />

role in expressing tangible<br />

friendship toward Israel and the<br />

Jewish people.<br />

As we know God caused the<br />

Jewish nation to bring his revelation<br />

to the world in writing, “He has<br />

revealed his word to Jacob, his laws and<br />

decrees to Israel. He has done this for no<br />

other nation” (Psalm 147:19-20). This<br />

is reinforced in the apostle Paul’s<br />

letter to the church at Rome, “What<br />

advantage, then, is there in being a Jew,<br />

or what value is there in circumcision?<br />

Much in every way! First of all, the Jews<br />

have been entrusted with the very words<br />

of God” (Romans 3:1-2). God chose<br />

law-givers, prophets, poets and<br />

witnesses to relay his composition of<br />

what we now have as the four–part<br />

canon of Scripture: Torah, Prophets,<br />

Psalms and Apostles.<br />

One of the Jews that God used,<br />

both to speak in prophecy and to<br />

write down the words, was the<br />

prophet Jeremiah along with his<br />

assistant and scribe Baruch. Toward<br />

the end of the book which takes<br />

Jeremiah’s name there is an instance<br />

where certain officials, not liking<br />

what God was saying through<br />

Jeremiah, and hence the person who<br />

God was using to say it, went to the<br />

king at the time, Zedekiah, to stop<br />

Jeremiah by putting him to death.<br />

“Then the officials said to the king,<br />

“This man should be put to death. He<br />

is discouraging the soldiers who are left<br />

in this city, as well as all the people, by<br />

the things he is saying to them. This<br />

man is not seeking the good of these<br />

people but their ruin.” “He is in your<br />

hands,” King Zedekiah answered. “The<br />

king can do nothing to oppose you.”<br />

So they took Jeremiah and put him into<br />

the cistern of Malkijah, the king’s son,<br />

which was in the courtyard of the guard.<br />

They lowered Jeremiah by ropes into the<br />

cistern; it had no water in it, only mud,<br />

and Jeremiah sank down into the mud”<br />

(Jeremiah 38:4-6).<br />

Here we see the king abdicating<br />

his authority and placing Jeremiah<br />

into the hands of officials, who then<br />

take Jeremiah and lower him into<br />

a cistern with no water but only<br />

sinking mud at the bottom. This is<br />

where Jeremiah would have been<br />

left were it not for the intervention<br />

of a Gentile, Ebed-Melek, who was<br />

a Cushite, or in today’s terms, an<br />

Ethiopian or Eritrean.<br />

“But Ebed-Melek, a Cushite, an official<br />

in the royal palace, heard that they had<br />

put Jeremiah into the cistern. While the<br />

king was sitting in the Benjamin Gate,<br />

Ebed-Melek went out of the palace and<br />

said to him, “My lord the king, these<br />

men have acted wickedly in all they<br />

have done to Jeremiah the prophet. They<br />

have thrown him into a cistern, where<br />

he will starve to death when there is<br />

no longer any bread in the city.” Then<br />

the king commanded Ebed-Melek the<br />

Cushite, “Take thirty men from here<br />

with you and lift Jeremiah the prophet<br />

out of the cistern before he dies.” So<br />

Ebed-Melek took the men with him and<br />

went to a room under the treasury in<br />

the palace. He took some old rags and<br />

worn-out clothes from there and let<br />

them down with ropes to Jeremiah in the<br />

cistern. Ebed-Melek the Cushite said to<br />

Jeremiah, “Put these old rags and wornout<br />

clothes under your arms to pad the<br />

ropes.” Jeremiah did so, and they pulled<br />

him up with the ropes and lifted him out<br />

of the cistern. And Jeremiah remained in<br />

the courtyard of the guard” (Jeremiah<br />

38:7-13).<br />

So Jeremiah was rescued and was<br />

able to continue to speak his hardto-hear<br />

prophetic words, in this<br />

instance concerning the destruction<br />

of Jerusalem and going into<br />

captivity. But he also pronounced a<br />

time limit on that captivity that the<br />

writer Daniel would later recall and<br />

pray into being, the return of the<br />

Jewish people to Israel from Babylon<br />

after seventy years.<br />

What Jeremiah conveyed as<br />

prophecy comes to pass and the<br />

tragedy of the destruction of<br />

Jerusalem and going into captivity<br />

2 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2019</strong>

unfolds, including king Zedekiah<br />

having his eyes put out after seeing<br />

the slaughter of his family – the last<br />

thing he physically sees before his<br />

eyes.<br />

One of the writers of the Psalms<br />

recalls the sadness of the Israelites<br />

as they sit by the rivers of Babylon<br />

vowing never to forget Jerusalem<br />

and hang up their harps on which<br />

they would have accompanied<br />

the singing of joyful songs of Zion<br />

(Jerusalem) “May my right hand<br />

forget its skill” (Psalm 137:5) - the<br />

skill to play the instrument, and<br />

“my tongue cling to the roof of my<br />

mouth” (Psalm 137:6) without the<br />

use of the tongue they could not<br />

sing.<br />

The Gentile Ebed-Melek might<br />

easily have been forgotten in the<br />

great scheme of things, but God<br />

is no man’s debtor. Ebed-Melek<br />

had done the right thing because<br />

it was the right thing to do, not<br />

particularly seeking any reward for<br />

this. But there is a postscript to the<br />

bigger story.<br />

“While Jeremiah had been confined<br />

in the courtyard of the guard, the word<br />

of the Lord came to him: “Go and tell<br />

Ebed-Melek the Cushite, ‘This is what<br />

the Lord Almighty, the God of Israel,<br />

says: I am about to fulfil my words<br />

against this city—words concerning<br />

disaster, not prosperity. At that time<br />

they will be fulfilled before your eyes.<br />

But I will rescue you on that day,<br />

declares the Lord; you will not be given<br />

into the hands of those you fear. I will<br />

save you; you will not fall by the sword<br />

but will escape with your life, because<br />

you trust in me, declares the Lord’”<br />

(Jeremiah 39:15-18)<br />

<strong>In</strong> similar way to how Ebed-<br />

Melek was used by God to rescue<br />

Jeremiah, so we find that Ebed-<br />

Melek will in turn be rescued from<br />

He has revealed his<br />

word to Jacob, his laws<br />

and decrees to Israel<br />

the hands of those he feared. He<br />

will be saved, escaping with his life<br />

despite all around being destroyed.<br />

As Gentile Christians we should<br />

take instruction and encouragement<br />

from this story which, as the apostle<br />

Paul reminds his protégé Timothy,<br />

is part of ‘all Scripture’ that is<br />

inspired by God and profitable<br />

for teaching, reproof, correction<br />

and training in righteousness. It<br />

sets an example to us as Christian<br />

friends of Israel to do what is right<br />

in friendship toward Israel and<br />

the Jewish community here in the<br />

United Kingdom.<br />

<strong>In</strong> this connection, we have all<br />

been aware for some time of the<br />

rise in anti-Semitism, including<br />

manifestations within major<br />

political parties, illustrated by the<br />

failure to endorse the <strong>In</strong>ternational<br />

Holocaust Remembrance Alliance<br />

definition. Whilst it may be selfevident<br />

that we as Christian<br />

friends of Israel would implicitly<br />

endorse this definition, it appears<br />

timely and right to explicitly state<br />

this, hence our reproducing the<br />

definition and illustrative examples<br />

on page 9, thereby giving you the<br />

opportunity on the Response Form<br />

to add your name in agreement.<br />

Once collected, we will write to<br />

the various representative bodies<br />

of the Jewish community and their<br />

press, setting this out as Christian<br />

Friends of Israel UK on behalf of<br />

our supporters.*<br />

Thank you for giving your early<br />

attention to this important tangible<br />

expression of Christian friendship<br />

for Israel and our UK Jewish<br />

Community, in the manner of<br />

Ebed-Melek.<br />

(*Please note that we will not refer to<br />

supporters by name.)<br />

The late Dr John Gillmore<br />

It was with sadness that in the week before Christmas we heard the news that Dr John Gillmore had<br />

died suddenly. But we rejoice in the knowledge that he is gone to be with the Lord.<br />

John collapsed whilst out for a walk with his son, he was taken to hospital where he later died from<br />

a brain haemorrhage.<br />

John was a CFI UK Trustee and an area ‘Rep’ for several decades. He retired from the Board a few<br />

years ago. I had spoken to him on the telephone just a few days before his passing. He was in good<br />

humour as we spoke of many things.<br />

I have always liked and appreciated John, his humour and his laugh remain in my mind. John’s<br />

contributions on the Trustee Board were always prayerfully and wisely considered and gracefully<br />

given. He was a long-standing friend and supporter of the late Gerald Gotzen and visited Ethiopia to<br />

see the work he was doing amongst the Jewish people in Addis Ababa and around that Country.<br />

John was also the only Trustee that could operate the gas fire in the room where we held our three-day winter ‘Way Ahead’<br />

meeting!<br />

Please pray for Maureen and the family, that they may know the presence, peace and comfort of the Lord.<br />

Let us all be comforted and encouraged with these words - “Behold, I tell you a mystery: We shall not all sleep, but we shall<br />

all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will<br />

be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on<br />

immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to<br />

pass the saying that is written: “Death is swallowed up in victory” (2 Corinthians 15:52-54).<br />

David Greer<br />

Chairman Board of Trustees<br />

1 st <strong>Quarter</strong> <strong>2019</strong> • IN TOUCH 3

Hebraic Bible Teaching<br />

James Whitman<br />

serves as president<br />

of The Centre for<br />

Judaic-Christian<br />

Studies (JC Studies)<br />

Deeper insight into our<br />

Father in heaven and his<br />

actions on earth emerge<br />

when we take time to explore the<br />

Bible’s historical context.<br />

By employing the literary tools of<br />

language and culture, we can see a<br />

familiar gospel story — and hopefully<br />

ourselves — in increasingly biblical<br />

ways. Take, for instance, the cleansing<br />

of the temple.<br />

Set in first century Jerusalem, our<br />

story takes place during the season<br />

of Israel’s Passover. We find Jesus<br />

confronting merchants plying their<br />

trade in the precincts of the temple<br />

that Herod built. It is an event that<br />

will become iconic in the historical<br />

imagination of Christianity; the fiery<br />

young prophet raging against a nation<br />

of hypocrites, calling down judgment<br />

upon their place of worship.<br />

However, is that an accurate<br />

portrayal of what happened and why?<br />

To better comprehend the significance<br />

of this event we need to ask the<br />

question, how did those who left us<br />

eyewitness accounts understand these<br />

things?<br />

John not only recounts Jesus’<br />

explanatory words but gives insight<br />

into how the early church processed<br />

both his words and deeds, “To those<br />

who sold doves he said, “Get these out of<br />

here! How dare you turn my Father’s house<br />

into a market!” His disciples remembered<br />

that it is written: “Zeal for your house will<br />

consume me”” (John 2:16-17).<br />

The first important concept to grasp<br />

is the phrase “my Father’s house.” The<br />

Jewish people of the day recognised<br />

from Scripture that God is a Father to<br />

his covenant children. “Our Father<br />

and our King” is language from ancient<br />

prayer formulas still active in Jewish<br />

worship today. However to say, my<br />

Father, was unthinkable. This was a<br />

day and age when even the sacred<br />

name of God was not spoken for fear<br />

of defiling the Holy. By saying ‘my<br />

Father’, Jesus was making messianic<br />

connections.<br />

Though subtle and easy for us<br />

to miss, to those who heard him it<br />

Messiah’s zeal,<br />

Our passion<br />

James Whitman<br />

was a shocking claim of exclusive<br />

relationship evoking Psalm 2:7, Psalm<br />

89:26-29, and 2 Samuel 7:12-16. These<br />

sacred texts were front and centre in<br />

a vibrant cultural conversation about<br />

the coming Messiah’s identity. The<br />

result was polarising. Luke’s record<br />

of the event observes, “Every day he was<br />

teaching at the temple. But the chief priests,<br />

the teachers of the law and the leaders<br />

among the people were trying to kill him.<br />

Yet they could not find any way to do it,<br />

because all the people hung on his words.”<br />

(Luke 19:47-48)<br />

Further, our Lord’s description of<br />

the temple as a “house of prayer for<br />

all the nations” (Mark 11:17), gives<br />

evidence of his heart for the place and<br />

the people. We first encountered this<br />

revelation in another story that took<br />

place at Passover. At that time, the<br />

young Messiah answered his parents<br />

with a single phrase that carries the<br />

interchangeable ideas of needing to<br />

be about his Father’s house and his<br />

Father’s business (Luke 2:49).<br />

The second important concept to<br />

grasp is the meaning of zeal, the word<br />

his first followers chose to describe<br />

Jesus’ state of mind as he cleansed the<br />

temple of merchants and merchandise.<br />

Behind the English word zeal, is the<br />

Hebrew word qin’ah which means<br />

ardour or passion. We all know the<br />

experience of our blood pressure<br />

rising as we get passionate about a<br />

subject – that is qin’ah. Some scholars<br />

have linked the Hebrew word to a root<br />

related to colour that flushes our cheeks<br />

when we experience zeal. Zelos, the<br />

Greek equivalent, suggests being hot<br />

enough to boil.<br />

Biblically speaking, ardour is<br />

manifested in relationships: God<br />

towards humanity, men and women<br />

towards God, or between one another.<br />

Most importantly it can have negative<br />

connotations (often translated by the<br />

word jealousy) or positive connotations<br />

depending on the context. Out of<br />

which kind of zeal is Jesus acting in<br />

our story? Said another way, what<br />

clue does John give us regarding Jesus’<br />

motivation that sheds light on his<br />

actions?<br />

The third important concept to grasp<br />

is the early church’s use of Psalm 69 as<br />

a commentary on the temple incident.<br />

The New Testament provides evidence<br />

that Psalm 69 played an active role<br />

in first-century Judaism’s messianic<br />

expectation. Not only is it cited or<br />

alluded to at least six times, but each<br />

usage also draws on a different verse<br />

in the psalm showing its rich range of<br />

application.<br />

Patterned after the five books of<br />

Moses (Torah), the Psalter has a fivefold<br />

division. Psalm 69 is part of Book<br />

2 (Psalms 42-72), which is categorised<br />

as, “The prayers of David the son of Jesse”<br />

(Psalm 72:20). The psalm itself has a<br />

title attribution as a Psalm of David. So<br />

when “His disciples remembered that it is<br />

written, “Zeal for your house will consume<br />

me,”” (John 2:16-17), they expect us to<br />

go back to the popular but commonly<br />

misunderstood figure of King David to<br />

know what is going on with Jesus.<br />

The Heart of David<br />

Perhaps no character in the Old<br />

Testament is more familiar than<br />

King David. We have his exploits<br />

and accomplishments recorded in<br />

both narrative histories and artistic<br />

compositions. Most Christians are<br />

not aware that within Judaism, David<br />

stands as a powerful voice in the<br />

tradition of the prophets (see Acts<br />

2:30). These prophets call God’s people<br />

to return to him in such a way that<br />

provides insight into what he has done,<br />

is doing and will do on earth.<br />

David’s life consistently exhibited a<br />

zeal that had three clear components.<br />

First, it arose from a burning heart of<br />

love for the God of Abraham, Isaac<br />

and Jacob. Second, David’s inward fire<br />

longed to see God’s covenant purposes<br />

worked out through his people in<br />

his own and future generations.<br />

Third, David desired to be an active<br />

contributor to those loving ends.<br />

That is why he wanted to build<br />

the Temple; it represented the one<br />

true God dwelling in the midst of his<br />

chosen people to extend his redeeming<br />

love to the nations. That is why God<br />

chose David as king and called him a<br />

man after his own heart.<br />

4 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2019</strong>

“Let heaven and earth praise him, the<br />

seas and all that move in them, for God will<br />

save Zion and rebuild the cities of Judah.<br />

Then people will settle there and possess<br />

it; the children of his servants will inherit<br />

it, and those who love his name will dwell<br />

there.” (Psalm 69:34-36)<br />

The Heart of Jesus<br />

This background provides an<br />

essential framework for going forward<br />

in our gospel story. The zeal of Jesus is<br />

not against his Father’s house, heaven<br />

forbid! His passion is for God and<br />

God’s people. His action is directed<br />

at what the temple had become in the<br />

hands of greedy and unscrupulous<br />

leaders. The divine design to reach<br />

the poor and poor in spirit was now<br />

working against God’s goals. <strong>In</strong><br />

both Mark and Luke’s account, Jesus<br />

quotes Jeremiah in his condemnation<br />

of corrupt religious leaders and those<br />

who profit by working for them, “but<br />

you have made it a den of robbers” (Mark<br />

11:17; Luke 19:46; similarly Matthew<br />

21:13).<br />

Sadly, that powerful prophetic<br />

indictment echoes through the<br />

corridors of time, ringing true of<br />

religion in our generation as well.<br />

However, we cannot see our collective<br />

selves in the mirror of Scripture if we<br />

paint all of Israel or her leaders with<br />

the same brush. The Jewish historian<br />

Josephus and others recognised the<br />

problem in their day; there were<br />

reformers and reform movements<br />

within Judaism. One prominent part<br />

of messianic expectation in the first<br />

century was that God would raise<br />

a leader like King David to get his<br />

redemptive project back on track.<br />

Jesus would do just that, renewing<br />

the covenants by making them new<br />

in his death, resurrection, and Spiritoutpouring.<br />

John makes an intriguing<br />

edit when he quotes Psalm 69:9.<br />

<strong>In</strong>stead of “zeal for your house consumes<br />

me” he modifies the text to say “zeal<br />

for your house will consume me” (John<br />

2:17). What is going on here? The text<br />

illuminates the temple event, but it<br />

seems to have more to teach us. The<br />

early church discerned that Jesus’ allconsuming<br />

passion for God and his<br />

redemptive work on earth explain both<br />

his life and his execution.<br />

Keep in mind that when a New<br />

Testament author references the Old<br />

Testament, they include the context of<br />

the text as well. When John takes us<br />

back to Psalm 69, we hear echoes of the<br />

suffering servant reminding us what<br />

kind of king we serve. Further, when<br />

we watch how the psalm is employed<br />

by an author like Paul (Romans 15:3),<br />

we see that the reproach and rejection<br />

Jesus experienced will be, at some<br />

level, our portion as we attempt to love<br />

people for whom he died.<br />

The Heart of a Disciple<br />

Passion for God, his people and his<br />

purposes fuelled the entire trajectory<br />

of Jesus’ life. He encapsulated this in<br />

his vision of the Kingdom of God and<br />

identified it as a gift of the indwelling<br />

Spirit. As a result, his life had a<br />

cruciform shape long before the cross<br />

came into view. As our Master, he<br />

longs to share his passion with us.<br />

I want you to know that even while<br />

sharing these thoughts with you I am<br />

both convicted and conflicted by the<br />

beauty of this zeal and my natural<br />

aversion to it; deep down I know<br />

the cost. I also know from personal<br />

experience the perils of a counterfeit<br />

religious zeal that leaves my temple<br />

unclean and unchanged.<br />

At the same time, we find tremendous<br />

encouragement in this story. Jesus is<br />

indeed our champion defeating Satan,<br />

sin, and death. The invitation to join his<br />

redemptive movement reminds us that<br />

though we have a place in the salvation<br />

story, it is about so much more than us.<br />

Partaking in the Messiah’s passion and<br />

contributing to his kingdom is possible<br />

— by his Spirit, who generates a dayby-day,<br />

lifelong quest to be faithful to<br />

Immanuel.<br />

On this point, David has much to<br />

teach us as well. He asked the Lord<br />

God to share his heart with him,<br />

repeatedly, over the course of his life.<br />

When the inevitable failures to live<br />

out the grace of God in a fallen world<br />

overwhelmed him, his aim remained<br />

true because his core passion continued<br />

to burn.<br />

“Show me your ways, O Lord, teach me<br />

your paths; guide me in your truth and<br />

teach me, for you are God my Saviour, and<br />

my hope is in you all day long.”<br />

(Psalm 25:4-5)<br />

David Soakell<br />

Reflections on the past<br />

to press on in the future<br />

For those who stand with Israel,<br />

the months of December and<br />

January can seem miles apart.<br />

<strong>In</strong> one we have the joy of Chanukah,<br />

Christmas and lights; then suddenly<br />

we are plunged into the dark days of<br />

winter and look towards the difficult,<br />

but much needed, remembrance of the<br />

Holocaust. Throughout January <strong>2019</strong><br />

many such remembrance events have<br />

taken place.<br />

On 29 th November 1941, Reinhard<br />

Heydrich invited 14 senior members<br />

of the Nazi party to a ‘Final Solution’<br />

conference. That conference was held<br />

on the 20 th January 1942 at a beautiful<br />

lakeside villa in the Wannsee suburb<br />

of Berlin. It was attended by Heydrich<br />

and all 14 of the other high-ranking<br />

Nazis.<br />

11 million! 11 Million! That was the<br />

number of Jews sentenced to death<br />

after what was effectively a 90-minute<br />

lunch meeting of those Nazi leaders.<br />

It has become infamous and is known<br />

as the Wannsee Conference. The<br />

outcome was that those Nazi officials<br />

decided upon the ‘Final Solution of the<br />

Jewish Question.’ It set in motion the<br />

implementation of a plan to perform<br />

the systematic, industrial-scale murder<br />

of all the Jews within Germany’s reach,<br />

both in Europe and north-west Africa.<br />

Deciding the fate of 11 million Jews<br />

was followed by a ‘celebratory’ drink<br />

of Cognac.<br />

cont.<br />

1 st <strong>Quarter</strong> <strong>2019</strong> • IN TOUCH 5

It is important that we realise that the<br />

Nazi officials who deliberated at Villa<br />

Wannsee over their ghastly plans for<br />

exterminating European Jewry were<br />

all well-educated, with at least half of<br />

them holding doctorates. Some were<br />

also the sons of Protestant ministers,<br />

yet not one of them raised any moral<br />

objections to this heinous plot. Yes,<br />

these were powerful men. But is God,<br />

the God of Israel not more powerful?<br />

Could he not have intervened?<br />

A few years ago, whilst out working<br />

in Israel on one of my many visits, I felt<br />

the heavy burden upon my shoulders<br />

of a responsibility to the people of<br />

Israel. I questioned the Lord, “Could I<br />

really bring anything worthwhile and<br />

lasting to these people who carry the<br />

burden of being ‘God’s chosen’?” But<br />

chosen for what, they may ask?<br />

For my News Reports I met and<br />

interviewed both young and old<br />

civilians – both religious and secular,<br />

as well as army commanders. Other<br />

people included victims of terrorist<br />

attacks, the many Holocaust survivors<br />

that CFI minister to… so many people<br />

6 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2019</strong><br />

who have suffered so much. Many<br />

times I have heard the same response<br />

from these Holocaust survivors who<br />

left the death camps of Europe to<br />

battle for a life in Israel; who witnessed<br />

their fathers, mothers, friends, family<br />

and others of the six million Jews<br />

massacred in the Holocaust at Belsen,<br />

Auschwitz etc. What were these people<br />

chosen for? Yet at the end of the day,<br />

God reigns, and no solution to the<br />

problem of suffering that questions this<br />

will ever satisfy.<br />

During the Holocaust, Rabbi Yisroel<br />

Spira experienced great suffering as<br />

many did. He lost his wife and children<br />

to the death camps during the Shoah.<br />

Yet it was there, precisely in the valley<br />

of tears that his holy personality<br />

stood out. He displayed goodness<br />

and kindness to his Jewish brothers,<br />

encouraging each Jew to place his<br />

trust in the Lord God and to await<br />

deliverance. After being saved from<br />

the Holocaust he settled in Brooklyn,<br />

New York, and it was there that he<br />

had a great influence on the Jewish<br />

community. He used to say, “The<br />

reason I remained alive was so that I<br />

could continue recounting to future<br />

generations what happened to us<br />

during those times.” As anti-Semitism<br />

is at an all-time high now, we who<br />

stand with Israel must never forget.<br />

One story he told was during the<br />

days of Chanukah, when Rabbi Spira lit<br />

‘candles’ made from fatty food waste in<br />

the Bergen-Belsen concentration camp.<br />

The Chanukah Menorah was cut out<br />

of raw potato and a secret ceremony<br />

was arranged. But when he recited the<br />

www.cfi.org.uk<br />

blessings while lighting the ‘candles’, a<br />

Jew asked him a question: “Rabbi, even<br />

if you stubbornly lit the Chanukah<br />

candles why would you say the<br />

blessing [“Blessed are you Lord God,<br />

who has granted us life and sustained<br />

us and enabled us to reach this time”]<br />

during a time in which thousands of<br />

Jews are dying terrible deaths.” “I<br />

too asked myself this question,” the<br />

Rabbi replied. “I looked for an answer<br />

and found one: When I recited the<br />

blessing, I saw that a large crowd had<br />

gathered – risking their own lives in<br />

so doing – to watch the lighting of the<br />

candles. By the very fact that God has<br />

such loyal Jews – prepared to give their<br />

lives for the lighting of the candles – by<br />

that very fact alone we may recite the<br />

blessing.”<br />

A Holocaust survivor I ministered to<br />

for many years’ survived the Auschwitz<br />

concentration camp and Bergen-<br />

Belsen. Her story can be read in my<br />

booklet ‘Crimes Against Humanity’.<br />

Helen’s Chanukah menorah (pictured)<br />

was used during two CFI Chanukah<br />

events in the North of England during<br />

December 2018.<br />

Even in the dark days of winter, we<br />

have to believe that God is a God of<br />

miracles, and a God of the impossible.<br />

One story that really spoke to me<br />

during Chanukah 2018 was when<br />

Rabbi Teichtel gave the best German<br />

response to the hatred and evil of the<br />

Nazis 80 years ago. He desired to light<br />

the biggest Chanukah Menorah in all<br />

of Europe at the Brandenburg Gate<br />

in Berlin – the very place that Hitler<br />

called for the destruction of the Jewish<br />

people. Rabbi Teichtel had his prayers<br />

answered.<br />

We have no idea what the rest of<br />

<strong>2019</strong> will bring. But we must stand<br />

firm, and keep standing with God’s<br />

ancient covenant people – the Jews and<br />

the nation of Israel. ‘Am Yisrael chai!’<br />

(Israel lives!)

Special Report<br />

The changing situation<br />

around Israel<br />

Robin Lane<br />

After a year of significant events<br />

in the Middle East, it is worth<br />

noting the situation that is<br />

developing around Israel. So with a<br />

map of Israel and its neighbouring<br />

countries in mind, let’s consider the<br />

situation by moving anti-clockwise<br />

around the land.<br />

The Mediterranean Sea dominates<br />

Israel’s western border and presently seems<br />

to hold little threat. But the southern section<br />

contains the Gaza Strip, the source of many<br />

problems over the last 12 months. Once<br />

the USA decided to recognise Jerusalem<br />

as Israel’s capital, Hamas started a long<br />

series of border protests called ‘The Great<br />

March of Return’ which yielded a number of<br />

propaganda successes as Israelis used live<br />

fire in defence. Hamas also developed the<br />

troublesome tactic of flying fire bombs over<br />

the border attached to kites and balloons.<br />

Thus it surprised many when Benjamin<br />

Netanyahu reached a ceasefire agreement<br />

with Hamas in November – especially given<br />

the support it receives from Iran. Overall the<br />

events of 2018 seem to have strengthened<br />

Hamas, enabling it to celebrate its 31 st<br />

Anniversary on 16 th December in front of<br />

thousands of supporters and speak of moving<br />

towards national unity for Palestinians. 1<br />

Further to the south, the peace agreement<br />

with Egypt is holding and the Egyptian<br />

authorities seem to have been very active in<br />

ceasefire negotiations between Hamas and<br />

Israel throughout recent months. <strong>In</strong>deed,<br />

there has been covert co-operation between<br />

Egypt and Israel in tackling the threat posed<br />

in the Sinai Peninsula by ISIS – a common<br />

enemy that is still active.<br />

Turning our gaze round to the south east,<br />

we see an unlikely ally for Israel in Saudi<br />

Arabia, largely again because of a common<br />

enemy – in this case Iran. Sadly, the<br />

improved relationship has become politically<br />

toxic after the controversial murder of<br />

journalist Jamal Khashoggi. 2<br />

Looking across to the east we see Jordan,<br />

the second Arab country to sign a peace<br />

agreement with Israel. As with Egypt, that<br />

peace agreement seems to be holding, but<br />

the Jordanians have become slightly less<br />

co-operative recently over a land ownership<br />

issue on the border with Israel.<br />

Further east the picture is very different.<br />

Iranian leaders continue to state their<br />

intention to destroy Israel. This is not<br />

new, but Iran’s actions in supporting and<br />

equipping both Hamas and Hezbollah have<br />

become more obvious during the last twelve<br />

months. Whilst the Iranians do seem to be<br />

in significant difficulty economically, due to<br />

renewed sanctions placed upon them by the<br />

USA, this does not seem to have reduced<br />

their enthusiasm for attacking Israel. 3<br />

As we turn our attention further north to<br />

Syria, we see the most significant changes<br />

that have taken place recently. At long last<br />

the Syrian Civil War is almost over, largely<br />

due to Russian support for Bashar al-Assad’s<br />

government. Russian forces are now firmly<br />

established in the country. As a result, Syria<br />

can start to recover and turn its attention<br />

back towards its long-term enemy, Israel.<br />

There have been repeated attempts by Iran<br />

to use Syria as a route to ship improved<br />

weapons to Hezbollah, prompting Israel<br />

to mount a series of air strikes to destroy<br />

shipments en route. However, the necessary<br />

communication with the Russians has<br />

become much more difficult since a Russian<br />

plane was shot down by Syrians who were<br />

retaliating against one of those air strikes.<br />

Immediately to the north of Israel,<br />

Lebanon continues to suffer weak leadership.<br />

This leaves Hezbollah in a very powerful<br />

position in the country – thousands of its<br />

members are now free from fighting in Syria<br />

and have gained battle experience there.<br />

Hezbollah has a significant stockpile of<br />

weaponry, but it recently suffered a setback<br />

when Israel publicised its discovery of attack<br />

tunnels that have been dug in contravention<br />

of UN Resolution 1701.<br />

Further to the north Turkey features<br />

strongly in the situation, having joined the<br />

alliance between Syria, Russia and Iran<br />

fighting in the Syrian Civil War. Turkey has<br />

increased its influence through its large<br />

army – on one occasion even preventing<br />

the Syrians and Russians from attacking<br />

a rebel enclave. President Erdogan has<br />

previously stated his desire to re-establish<br />

the Ottoman Empire, and seems determined<br />

to move against the Kurdish people in North<br />

East Syria as his next step. Perhaps more<br />

surprising is his interest in Jerusalem,<br />

revealed by several sources in a warning to<br />

the Israeli Prime Minister that President<br />

Erdogan wants to ‘claim ownership over the<br />

Jerusalem issue.’ 4<br />

Finally our attention moves to the far<br />

north. Russia has become more influential in<br />

Syria, providing extensive air support in the<br />

civil war and supplying better anti-aircraft<br />

defence systems. Russia condemned the<br />

Israeli air strikes in Syria carried out on 25 th<br />

December as ‘provocative’ and seems intent<br />

on asserting more control over the region. 5<br />

This may seem surprising given the distance<br />

between Russia and Syria. But it comes<br />

within the context of Vladimir Putin wanting<br />

to re-establish Russia as a superpower,<br />

indicated by the annexation of Crimea in<br />

2014 and support for pro-Russian forces<br />

fighting for control of Eastern Ukraine.<br />

Thus the overall situation around Israel<br />

bears an uncanny resemblance to that<br />

described in Ezekiel chapter 38. It would<br />

be good to watch developments closely and<br />

continue to pray for all aspects of God’s will<br />

to be done.<br />

Footnotes<br />

1. Hamas leader Haniya says movement wants<br />

‘national unity’ (www.aljazeera.com)<br />

2. All you need to know about Saudi journalist’s<br />

death (www.bbc.co.uk/news)<br />

3. Iran pledges to destroy Israel within 25 years as<br />

tensions rise (www.telegraph.co.uk)<br />

4. ‘Jordan, Palestine and Saudi Arabia warn Israel<br />

against Turkey’ (www.aljazeera.com)<br />

5. Russia condemns ‘Israeli’ air strikes on Syria<br />

(www.bbc.co.uk/news)<br />

1 st <strong>Quarter</strong> <strong>2019</strong> • IN TOUCH 7

Hebrew Word Focus<br />

Melissa Briggs MA<br />

Hebrew University of Jerusalem<br />

Melissa is an experienced Hebrew<br />

teacher with a desire to make the<br />

rich language of the Scriptures<br />

accessible to Christians.<br />

הָלְַך Walk<br />

Halak<br />

Melissa Briggs<br />

I<br />

assumed I would have my life all sorted out by<br />

the time I reached thirty. As a child, I observed<br />

respected adults and presumed ‘they must<br />

have arrived by now.’ <strong>In</strong> my naivety I thought any<br />

insecurities or sin struggles would be resolved by this<br />

point of ‘proper adulthood.’ Relationships would<br />

be established and stabilised. All doubts and fears<br />

would be dispelled; plans settled. I would enjoy a<br />

comfortable status quo.<br />

Now, firmly in my thirties, I realise there is no cruise<br />

control in the adventure of life. Life is not just about the<br />

destination, as glorious as eternity with the Lord will be.<br />

John Bunyan so aptly described in Pilgrim’s Progress that<br />

‘life is a journey.’<br />

Truly some hurdles have been overcome along the way.<br />

Many questions have been answered. A number of victories<br />

have been won. However, new challenges and lessons are<br />

always around the corner.<br />

Sanctification is an on-going process that<br />

cannot be rushed (especially as some of the<br />

deepest spiritual growth can occur in seasons<br />

of waiting). Our relationship with God has<br />

a constant, daily, dynamic, on-going nature.<br />

God is constantly wanting to reveal himself<br />

more, to sanctify us more, and to draw us into<br />

deeper trust and intimacy.<br />

This adventure with God entails daily<br />

choices to position ourselves ‘in step’ with his<br />

Holy Spirit: “Blessed is the man whose strength<br />

is in you, whose heart is set on pilgrimage”<br />

(Psalm 84:5).<br />

The Hebrew word for walk, הָ‏ לַ‏ ‏ְך ‘Halak’ is<br />

a general term for walking or going. It can<br />

have the connotation of regularly walking<br />

in companionship and relationship with another person or<br />

a way of life. Other words in this same family of Hebrew<br />

words on the topic of movement include:<br />

‏’‏Mahalak‏‘מַ‏ meaning journey and הֲלְָך<br />

Law. ‘halakah,’ the term used for the Jewish Oral הֲלָכָה<br />

This offers interpretations of the Torah for the daily ‘walk’<br />

of Jewish life, encapsulated in the Jewish literature of the<br />

Mishnah.<br />

It is closely linked with another verb יָלְַך ‘Yalak’ meaning<br />

to walk or flow (together). Walking is a metaphor that relates<br />

to progress, unity and intimacy.<br />

What does God desire for us and from us? To daily<br />

walk by faith in humility and love, illuminated by his light<br />

(which is his Word that became flesh, Jesus) according to his<br />

instruction (expressed through the holy Scriptures and the<br />

Holy Spirit):<br />

“He has told you, O man, what is good; and what does the Lord<br />

require of you but to do justice, and to love kindness, and to walk<br />

humbly with your God?” (Micah 6:8).<br />

“For you have delivered my soul from death, yes, my feet<br />

from falling, that I may walk before God in the light of life”<br />

(Psalm 56:13).<br />

Any progress in our spiritual life is only by faith. There is<br />

no other way to grow and move on with God except by faith:<br />

“For in it the righteousness of God is revealed from faith for faith,<br />

as it is written, “The righteous shall live by faith” (Romans 1:17).<br />

This means we do not know all the details of our pilgrimage<br />

ahead of time. It requires trust in his wisdom and plan: “For<br />

we walk by faith, not by sight” (2 Corinthians 5:7).<br />

There is a Biblical metaphor from farming where a stronger,<br />

wiser ox is yoked together to a weaker, less experienced ox<br />

to guide and teach him:<br />

“Take my yoke upon you and learn from me, for I am gentle and<br />

humble in heart, and you will find rest for your souls. For my yoke<br />

is easy and my burden is light” (Matthew 11:29-30).<br />

A modern equivalent to the yoke imagery<br />

would be a tandem bike. The driver on the<br />

front of the tandem bike does all the steering,<br />

so the rider on the back must put their trust<br />

in the driver to direct them both. All the back<br />

rider has to do is to choose to get on and pedal<br />

in sync with the leader to enjoy the benefit of<br />

arriving where the leader planned.<br />

God has gifted us with both the map for the<br />

journey (the life giving instruction recorded<br />

in his written and living Word), as well as a<br />

perfect guide, the Holy Spirit, who can be our<br />

helper and comforter along the way:<br />

“And your ears shall hear a word behind you,<br />

saying, “This is the way, walk in it,” when you<br />

turn to the right or when you turn to the left”<br />

(Isaiah 30:21).<br />

Jesus provided us with the perfect example of a walk with<br />

God, so he is not asking us to take a journey he was not<br />

willing to take himself.<br />

“Whoever says he abides in him [Jesus] ought to walk in the same<br />

way in which he walked” (1 John 2:6).<br />

Walking according to Jesus’ example is a testimony to<br />

the world and gives us the basis for fellowship with other<br />

believers:<br />

“But if we walk in the light, as he is in the light, we have fellowship<br />

with one another, and the blood of Jesus his Son cleanses us from<br />

all sin” (1 John 1:7).<br />

God does not promise we will be exempt from hard or sad<br />

circumstances, in fact we are told followers of Messiah will<br />

share in the fellowship of his sufferings. Thankfully he does<br />

promise that he will stay near to us the whole way:<br />

“Even though I walk through the valley of the shadow of death, I<br />

will fear no evil, for you are with me; your rod and your staff, they<br />

comfort me” (Psalm 23:4).<br />

Walking with God started all the way back in Genesis<br />

8 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2019</strong>

when Adam and Eve walked with God in the Garden:<br />

“And they heard the sound of the Lord God walking in the garden<br />

in the cool of the day” (Genesis 3:8).<br />

The whole redemptive narrative is about the restoration<br />

God desires - a renewal of the way God intended fellowship<br />

with him to be.<br />

“And I will walk among you and will be your God, and you shall<br />

be my people” (Leviticus 26:12, quoted by the apostle Paul in<br />

2 Corinthians 6:16).<br />

We are specifically told that certain men of faith ‘walked<br />

with God’: Abraham, Enoch, and Noah.<br />

To begin walking with God first requires a decision to<br />

meet with him: “Do two walk together, unless they have agreed to<br />

meet?” (Amos 3:3)<br />

Jesus invites us on a journey to take up our cross and<br />

follow him (see Luke 9:23). When we enter through the<br />

gates of salvation it is not the end of our walk but only the<br />

beginning of it (see Matthew 7:13).<br />

God provides the example, the light, the guidance and the<br />

companionship - everything we need for the journey.<br />

“For you have delivered my soul from death, yes, my feet<br />

from falling, that I may walk before God in the light of life”<br />

(Psalm 56:13).<br />

The other option is to walk in darkness and the Bible<br />

warns us firmly against taking this wide path that leads<br />

to destruction: “Let us walk properly as in the daytime”<br />

(Romans 13:13).<br />

Have you begun the adventure of a ‘halak’ with God? Are<br />

you daily enjoying his precious, sanctifying companionship,<br />

help and guidance as you navigate the joys and challenges of<br />

life? He delights to ‘halak’ in fellowship with his children. It<br />

is what he intended all along.<br />

“For all the peoples walk each in the name of its god, but we<br />

will walk in the name of the Lord our God forever and ever”<br />

(Micah 4:5).<br />

If you are interested in learning the Hebrew language through online tuition (or in person if you<br />

are local to Berkshire), or if you are interested in hosting a Hebrew language day for a group<br />

in your area, please contact Melissa for more details at: hebrew.explore@gmail.com<br />

or at: www.explorehebrew.co.uk<br />

The IHRA working definition<br />

of antisemitism 2016<br />

“Antisemitism is a certain perception of Jews, which may<br />

be expressed as hatred toward Jews. Rhetorical and physical<br />

manifestations of antisemitism are directed toward Jewish<br />

or non-Jewish individuals and/or their property, toward<br />

Jewish community institutions and religious facilities.”<br />

To guide IHRA in its work, the following examples may serve as<br />

illustrations:<br />

Manifestations might include the targeting of the state of<br />

Israel, conceived as a Jewish collectivity. However, criticism of<br />

Israel similar to that levelled against any other country cannot<br />

be regarded as antisemitic. Antisemitism frequently charges<br />

Jews with conspiring to harm humanity, and it is often used<br />

to blame Jews for “why things go wrong.” It is expressed in<br />

speech, writing, visual forms and action, and employs sinister<br />

stereotypes and negative character traits.<br />

Contemporary examples of antisemitism in public life, the<br />

media, schools, the workplace, and in the religious sphere could,<br />

taking into account the overall context, include, but are not<br />

limited to:<br />

• Calling for, aiding, or justifying the killing or harming of Jews<br />

in the name of a radical ideology or an extremist view of<br />

religion.<br />

• Making mendacious, dehumanizing, demonising, or<br />

stereotypical allegations about Jews as such or the power of<br />

Jews as collective — such as, especially but not exclusively, the<br />

myth about a world Jewish conspiracy or of Jews controlling<br />

the media, economy, government or other societal institutions.<br />

• Accusing Jews as a people of being responsible for real or<br />

imagined wrongdoing committed by a single Jewish person or<br />

group, or even for acts committed by non-Jews.<br />

• Denying the fact, scope, mechanisms (e.g. gas chambers)<br />

or intentionality of the genocide of the Jewish people at the<br />

hands of National Socialist Germany and its supporters and<br />

accomplices during World War II (the Holocaust).<br />

• Accusing the Jews as a people, or Israel as a state, of inventing<br />

or exaggerating the Holocaust.<br />

• Accusing Jewish citizens of being more loyal to Israel, or to<br />

the alleged priorities of Jews worldwide, than to the interests<br />

of their own nations.<br />

• Denying the Jewish people their right to self-determination,<br />

e.g., by claiming that the existence of a State of Israel is a<br />

racist endeavour.<br />

• Applying double standards by requiring of it a behaviour not<br />

expected or demanded of any other democratic nation.<br />

• Using the symbols and images associated with classic<br />

antisemitism (e.g., claims of Jews killing Jesus or blood libel)<br />

to characterize Israel or Israelis.<br />

• Drawing comparisons of contemporary Israeli policy to that<br />

of the Nazis.<br />

• Holding Jews collectively responsible for actions of the state<br />

of Israel.<br />

Antisemitic acts are criminal when they are so defined by<br />

law (for example, denial of the Holocaust or distribution of<br />

antisemitic materials in some countries).<br />

Criminal acts are antisemitic when the targets of attacks,<br />

whether they are people or property – such as buildings, schools,<br />

places of worship and cemeteries – are selected because they<br />

are, or are perceived to be, Jewish or linked to Jews.<br />

Antisemitic discrimination is the denial to Jews of<br />

opportunities or services available to others and is illegal in<br />

many countries.<br />

Response Requested<br />

Please confirm your agreement with this definition on the<br />

accompanying Response Form and return in the enclosed<br />

envelope, or let us know by email to: challenge@cfi.org.uk<br />

1 st <strong>Quarter</strong> <strong>2019</strong> • IN TOUCH 9

10 IN TOUCH • 1 st <strong>Quarter</strong> <strong>2019</strong>

Resources www.cfi.org.uk/shop call: 01323 410 810<br />

UPROOTED – Lyn Julius<br />

Who are the Jews from Arab countries? What were the relations with Muslims like? What made the Jews leave countries<br />

where they had been settled for thousands of years? What lessons can we learn from the mass exodus of minorities from the<br />

Middle East? Lyn Julius answers these questions and more in Uprooted.<br />

She also assesses how well Jews integrated into Israel and how their struggles have been politicised. It charts the clamour<br />

for recognition, redress and memorialisation and how their cause can contribute to peace and reconciliation.<br />

The British born daughter of Iraqi–Jewish refugees, Lyn graduated in <strong>In</strong>ternational Relations from the University of Sussex.<br />

Her work has appeared in the Guardian, Jewish News, Ha’aretz, Standpoint and Huffington Post, among other media.<br />

B498 // 340 page book // £18 (incl. UK p&p)<br />

WORSHIP AND THE REVELATION – Ron Herms, JC Studies<br />

This is a set of three lectures in the Haverim series that were given by Dr Ron Herms at a seminar held on 22nd April 2017<br />

at the Centre for Judaic-Christian Studies, Dayton, Ohio, USA. He explores the way the Book of Revelation “re-imagines<br />

worship for all of life.” The three resulting messages give very useful insights for understanding the last book of the Bible.<br />

Disc 1: The Cosmic View of Worship Disc 2: The Civic View of Worship Disc 3: The Communal View of Worship<br />

Ron is Dean of the School of Humanities, Religion and Social Sciences at the Fresno Pacific University, Fresno, California.<br />

Prior to this he worked at Northwest University as Associate Professor of Biblical Studies, Co-founder and Director of the<br />

Master’s in Theology and Culture, and Chair of the Department of Biblical and Theological Studies. A native of Ottawa,<br />

Ontario, Canada, Dr Herms’ qualifications include a PhD in New Testament Theology from Durham University.<br />

CDS135 // 3 CD SET // £13.50 (incl. UK p&p)<br />

TRIBES OF ISRAEL – Cheryl Hauer<br />

Bible stories will come alive for your children / grandchildren (ages 7-12) as they read about tribal life during the times of<br />

the patriarchs.<br />

They will gain an understanding of the nomadic lifestyle, so different from their own, that will provide a richness and depth<br />

to the already well-known stories of Joseph and Moses.<br />

This book also includes activities that will enrich their understanding, such as colouring a tribal map, making a tribal<br />

banner, creating their own tribe and writing a journal using their imaginations as to what tribal life was like.<br />

B495 // Large 32 page children’s book // £6.50 (incl. UK p&p)<br />

MADE IN ISRAEL – DVD Narrated by Gordon Robertson, CBN<br />

The State of Israel is roughly the size of Wales, and yet it has the largest number of start-up companies per capita in the<br />

world. Israel also has more companies listed on the NASDAQ exchange than all of Europe.<br />

Gordon Robertson takes an inside look at Israel’s remarkable innovation and ingenuity, producing breakthroughs in products<br />

and processes that affect the way we live our everyday lives. This five-part documentary explores Israel’s scientific advances<br />

in agriculture, water, medicine, environment and technology.<br />

It received three Daytime Emmy ® nominations in 2014.<br />

D146 // DVD // £12.00 (incl. UK p&p)<br />

Postal savings on multiple items<br />

MAGNETIC – MAP OF ISRAEL – 3D Relief Map of the land of Israel today<br />

Feel the contours of the Holy Land with this 3-dimensional, topographical, magnetic map of Israel. Featuring modern day cities,<br />

nature reserves and biblical tourist attractions such as Tel Dan, Tel Megiddo, Caesarea, Shiloh, Qumran and Masada.<br />

“You shall mark out your eastern border from Hazar Enan to Shepham; the border shall go down from Shepham to Riblah on the<br />

east side of Ain; the border shall go down and reach to the eastern side of the Sea of Chinnereth; the border shall go down along the<br />

Jordan, and it shall end at the Salt Sea. This shall be your land with its surrounding boundaries.” (Numbers 34:10-12)<br />

Scale: 1 inch = 37 miles<br />

MA2 // Size 21cm x 10cm // £4.50 (incl. UK p&p)<br />

MAGNETIC – BIBLE LAND – 3D Relief Map of Israel in Biblical times<br />

Feel the contours of the Holy Land with this 3-dimensional, topographical, magnetic map of Israel in Biblical times. This educational<br />

souvenir features the Land of Israel as divided up between the twelve tribes of Israel and includes tribe territories, regions, towns,<br />

ancient roads and holy places.<br />

“.. And Joshua cast lots for them in Shiloh before the Lord: and there Joshua divided the land unto the children of Israel according<br />

to their divisions.” (Joshua 18:10)<br />

MA3 // Size 16cm x 9cm // £4.00 (incl. UK p&p)<br />

1 st <strong>Quarter</strong> <strong>2019</strong> • IN TOUCH 11

FESTIVALS & EXHIBITIONS <strong>2019</strong><br />

CFI UK are planning to exhibit at the following national events<br />



13-14 MARCH, <strong>2019</strong><br />

13-17 APRIL <strong>2019</strong><br />




Fochabers, Scottish Highlands<br />

21st – 27th July <strong>2019</strong><br />

NewWine<br />

The East of England Showground, Peterborough<br />

WEEK 1<br />

July 27–August 2<br />

+<br />

WEEK 2<br />

August 4–10<br />



23 - 27 AUG <strong>2019</strong><br />



15-17 OCTOBER, <strong>2019</strong><br />

facebook.com/cfiuk twitter.com/cfi_uk www.youtube.com/cfiuk

Hooray! Your file is uploaded and ready to be published.

Saved successfully!

Ooh no, something went wrong!