Behind the hymns: The Love of God

“The Love of God”, written by Frederick M. Lehman, 1917    v. 3 by Meir Ben Isaac Nehorai, 1050

The love of God is greater far

Than tongue or pen can ever tell;

It goes beyond the highest star,

And reaches to the lowest hell;

The guilty pair, bowed down with care,

God gave His Son to win;

His erring child He reconciled,

And pardoned from his sin.

Refrain:

          Oh, love of God, how rich and pure!

How measureless and strong!

It shall forevermore endure—

The saints’ and angels’ song.

When hoary time shall pass away,

And earthly thrones and kingdoms fall,

When men who here refuse to pray,

On rocks and hills and mountains call,

God’s love so sure, shall still endure,

All measureless and strong;

Redeeming grace to Adam’s race—

The saints’ and angels’ song.

Could we with ink the ocean fill,

And were the skies of parchment made,

Were every stalk on earth a quill,

And every man a scribe by trade;

To write the love of God above

Would drain the ocean dry;

Nor could the scroll contain the whole,

Though stretched from sky to sky.

“The Love of God” had its roots in an 11^th century German Jewish poem, written in Aramaic, called “Hadamut Millan”. Throughout the poem, the theme of God’s eternal love and concern for His people is evident.

The 90 (!) acrostic couplets were composed in 1096 by Rabbi Mayer of Worms, Germany. This poem was (and still is) read during Shavuot, the Festival of Weeks. The poem was read just before the Ten Commandments were recited in the synagogue. 

The second stanza of Akdamut Millan is in the Jewish Prayer Book:

    At God’s command is infinite power,

    Which words cannot define.

    Were all the skies parchment,

    And all the reeds pens, and all the            oceans ink,

    And all who dwell on earth scribes,

    God’s grandeur could not be told.

Johanan ben Zakkai, a great rabbi during the Second Temple  period(30 AD- 90 AD) who studied under Rabbi Hillel, said,  “If all the heavens were parchments, and all the trees quills, and all the seas were ink, it would still be impossible to write down even a part of what I learned from my teacher.”

In 1917, Mr. Lehman and his daughter had been composing a new hymn entitled “The Love of God”. However, after the second stanza, they lacked inspiration to complete it. During that time, you didn’t have a hymn unless it had three verses, reflecting the Trinity. 

While travelling, they visited a German insane asylum and learned that one of the patients had recently been put to death. On the wall of his cell the following words had been penciled: 

   “Could we with ink the ocean fill, 

   And were the skies of parchment made,

   Were every stalk on earth a quill,

   And every man a scribe by trade; 

   To write the love of God above, 

   Would drain the ocean dry.  

   Nor could the scroll contain the whole, 

   Though stretched from sky to sky.”

Amazed, Lehman and his daughter realized that those words perfectly matched the rhythm of their new hymn, which became the third verse. 

The hymn was published in 1920, but it would take another 25 years until the hymn really “caught on.”

The medieval prayer which spoke of the POWER of God, was translated by the man in the asylum to the LOVE of God. Even while facing execution, he praised God for His endless love, never knowing that his words would be sung by so many believers around the world.

piano version of the song

male voice choir version of the song

Here is love, vast as the ocean

Last revival meeting, Evan Roberts, July 1905

One of the most notable features of the Welsh Revival (1904-1906) was the sense of awe experience in tis congregational worship, often led by anointed soloists. The best known of whom was Annie Davies. Her rendering of this hymn was described by a reporter who was present at one of the meetings:

“Eventually, Annie Davies and another young girl sang “Here is love, vast as the ocean”. This moved almost everyone to tears. The place got unbearable now for many strong, experienced persons; some left the building under strong, deep emotion. A reporter so forgot himself as to drop his note-book upon the floor. The writer will never forget the scene. Scarcely could one control his feelings, in order to take a correct impression of the meeting.”

The song remains as powerful today as it was then, especially when sung in the original Welsh.

You Tube version in Welsh and English

HERE IS LOVE, VAST AS THE OCEAN

Written by Robert Lowry, 1876 ; Verses 3 and 4 are attributed to William Williams, 1900

1. Here is love vast as the ocean
Loving kindness as the flood
When the Prince of life our ransom
Shed for us his precious blood
Who his love will not remember
Who can cease to sing his praise

H e can never be forgotten

Throughout heav’ns eternal days

2. On the mount of crucifixion
Fountains opened deep and wide
Through the floodgates of God's mercy
Flowed a vast and gracious tide
Grace and love like mighty rivers
Poured incessant from above
And heaven's peace and perfect justice
Kissed a guilty world in love

3. Let me, all Thy love accepting,

Love Thee, ever all my days

Let me seek Thy kingdom only

And my life be to Thy praise

Thou alone shall be my glory

Nothing in the world I see

Thou hast cleansed and sanctified me

Thou Thyself has set me free

4. In Thy truth Thou dost direct me

By Thy Spirit through Thy Word

And Thy grace my need is meeting

As I trust in Thee, my Lord

Of Thy fullness Thou art pouring

Thy great love and pow’r on me

Without measure, full and boundless

Drawing out my heart to Thee

Rosh haShana - the Jewish New Year

"In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with blasts of horns [shofar], a holy convocation… and you shall bring an offering made by fire unto the Lord.” Leviticus 23:24, 25 NIV

The Hebrew month of Elul (August/September) is the month of the “High Holy Days”. 

The period between Rosh haShana (Jewish New Year) and Yom Kippur (Day of Atonement) is also called “the ten days of awe”, because of the need for introspection and repentance.

Rosh haShana (literally meaning “head of the year”) heralds the Hebrew month of Tishrei (September/October) (Tishrei is Aramaic for “to begin”). 

It is celebrated for two days and is seen as a Day of Judgment. On the first day, the tashlich (“you will cast”) ritual takes place in which “sins” are symbolically cast into open water. 

People also throw bread and pebbles. The days of repentance begin with Rosh haShana and climax at Yom Kippur. Religious Jews believe that even though judgment is pronounced on Rosh haShana, during the following ten days they can mend their ways and alter judgment in their favor.

Rosh haShana is a day of rest, like the Shabbat. The sound of the Shofar (ram’s horn) is intended to awaken the people from their “slumber” and alert them to the coming judgment. 

In Israel people greet each other with "Shana Tovah" (Good Year) or "Shana Tova uMetukah" (good and sweet New Year). Often they add "Gmar Chatima Tova" (May you be inscribed in the book of life).

Apple and honey, symbolizing the sweet New Year is always part of the holiday food. Other symbolic food is a fish head (“head” of the new year) and a round Challah, to symbolize the year cycle).

In ancient times Rosh haShana was the beginning of the economic year, with emphasis on the agricultural seasons and the pilgrim’s festivals (Pesach, Shavuot and Succot). It was only celebrated for one day, instead of the modern two-day holiday. 

Rosh haShana is seen as the anniversary of God’s Creation. On this day mankind passes before the Creator, like sheep before the shepherd. Three books are opened – the Book of Life, which seals the righteous, who will live. The wicked are “blotted out of the book of the living” (Psalm 69:29) while those “in between” have till Yom Kippur to repent and become righteous.

The Torah doesn’t call it Rosh haShana, but it is known by different descriptions.

Leviticus 23:24 mentioned the “day of blowing horns (shofarim)”.

Ezekiel 40:1 calls it “the beginning of the year”; while in rabbinic literature they call it “day of judgment” and “day of remembrance”.

Judaism’s many “New Years”

• 1^st of Nissan (March/April) - “Biblical New Year” after the Exodus from Egypt. Determined the length of a king’s reign. Start of the ecclesiastical Calender.
• 1^st of Elul (August/September) – Beginning of the year to tithe animals for the Temple.
• 1^st of Shevat (January/February) – this later changed to the 15^th (Tu beShevat) and was called the New Year of trees. Calculations were made for the tithes of the fruit harvest.
• 1^st of Tishrei (September/October) – civil Hebrew Calender, legal contracts.
• 1^st January – New Year on the Gregorian Calender.

Shofar - Ram’s horn

In Biblical times the Shofar was sounded heralding the beginning of a new month, as a warning sign of danger and to proclaim the inauguration of a new king.

The shofar has three distinct sounds:

• Shevarim - resembles sobbing
• Teruah – nine staccato notes resembling wailing
• Tekiah – unbroken long sound

The Shofar is symbolic of Abraham’s sacrifice of Isaac, in which the ram became the substitute sacrifice. The curved horn is symbolic for man’s bowing in submission before God.

Religious practices:

• Many orthodox men were a Kittel (Yiddish) which is a white robe, also traditionally worn by a bridegroom, symbolizing purity. Often it is also used as a burial shroud. Isaiah 1:18 “our sins shall be made as white as snow”. It reminds them of the white linen robe the High Priest wore during Temple ceremonies.
• People visit the graves of loved-ones and pray to their souls for a good year.
• This is an extra busy time for organizations to ask for donations, as charity is even more important during this period.

Excerpt from the book: “Remember, Observe, Rejoice” © Petra van der Zande , 2018

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The Mercy of God – by Issam Hessen

This testimony, written on August 13, 1992, is posted in memory of our dear brother Issam, who passed away on July 20, 2017, one year ago.

Text edited by Petra van der Zande

The school holidays started on July 1^st, and my wife and I planned to travel to the Galilee with the children to visit my family. A few days later I went to East Jerusalem to return some books which we decided not to use for our ministry – “the Call of Hope”. After that, I planned to see the Rabbi of a synagogue, but because it was Friday, the synagogue was closed.  I returned home earlier than planned.

My mind and soul is always busy with the work of the Lord. Like all faithful children of God, my mind is filled with gratefulness -that is what counts in my life. Therefore, I expect every good thing from the Lord, the least of which is protection for me and my family.

The moment I entered my house, I found my wife kneeling next to the couch in the salon with five-year old Jonathan. (I have 3 daughters and one son). The Lord already showed me signs that He has plans for my son.

But now, Jonathan looked like a slain lamb. “We must immediately call ambulance and take Jonathan to the hospital,” my wife said. “His leg is broken.”

While playing football with a friend, Jonathan had broken his left femur bone, just above the knee. It was a complicated fracture, and we spent 12 days and nights with our little boy in the hospital. The fractured leg had to be brought back in place with a cast and traction, causing excruciating pain. Nobody else could sleep because of his suffering.

Jonathan shared his hospital room with a seven-year-old girl and her father, an orthodox Jew who stayed with her all the time.

“Don’t these trials weaken your faith?” I asked him.

“No,” he responded without hesitating. “Three years ago, one of my babies, who was only a few months old, died,” he said. “Since that time, I stopped questioning God why things are happening to me and my family. God promised us the coming life, not this.”

He told me that his father came from a Haredi family (Haredi means “men who fear God”). “I am also Haredi,” he explained. “After my father lost his whole family during the Holocaust, he no longer want to be religious. However, after having lived in the world for several years, my father decided to return to God.” Looking at me, he said, “There are many things we don’t understand, so just leave it all to God and do not think of it anymore.”

When something happens, like my son’s terrible mishap, one begins to question the love of God. In the book of Psalms, the love of God and His goodness are described as great. In Psalm 145:7 it is written: “They shall abundantly utter the memory of thy GREAT goodness. The Bible is full of promises, but these are for the Righteous who FEAR God.”

After a calamity, a child of God begins to check his conduct, his deeds, his desires and motives.

“What wrong did I do, Lord?” I asked. “Why did this have to happen to Jonathan?”

The most terrifying thought however was: “Did God leave me?”

For our Lord Jesus, the most difficult moment of His life on life on earth was not when He was on the cross, but when He felt abandoned by God. “My God, my God, why hast Thou forsaken me?” He screamed. (Matthew 27:46)

Upon hearing the Lord’s statement about “eating His flesh and drinking His blood”, many of His disciples left Him. It was because they did not know Him. His true disciples however, refused to leave Him. Peter said: “Lord, to whom shall we go? Thou hast the words of eternal life.” (John 6:68).

In difficult and even desperate situations, a believer who truly knows the Lord can only say, “Lord, to whom shall we go, when we know You are the true God.”

Was what happened to my son Jonathan, a temptation?

Was it to test us and strengthen our faith?

Was it punishment?

Was it the Lord’s perfect will to teach us the fear of God?

Whatever the reason was, like Shadrach and Meshach and Abednego we shall say, “The Lord is able to deliver us... but if not... we will not serve other Gods.”  (Daniel 3:17,18)

And together with Habakkuk we repeat: “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat: the flock shall be cut off from the fold and there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will rejoice in the God of my salvation. The Lord God is my strength and He will make my feet like hind’s feet, and he will make me to walk upon mine high place.” (Habakkuk 3:17-19)

About Issam

Issam was born into a Druze family from Rama, Galilee, Israel. Being very ambitious, he also lived and studied several years abroad. During this period he went through a very difficult time. Someone gave him a Bible and told him, “Jesus is alive today! You can ask Him to help you get out of these difficulties.”

After reading about God’s miracles in the Bible, Issam asked God to help him. By revealing Himself through dreams and visions, God miraculously brought Issam out of his difficulties. From that time on, Issam didn’t become less ambitious, but rather more so – he dedicated his whole life to God. The focus of his life now became studying, living and teaching the ways of God from the Bible.  

Many years later, during Issam’s long illness, this testimony which he wrote back in 1992, became a source of encouragement for himself and his family.

The Lord called His faithful servant to His eternal home in July 2017. May Issam’s memory continue to be a blessing and inspiration, to the glory of God.

Shavuot - the Feast of Weeks

In Israel, Shavuot is celebrated only for one day - on the 6^th day of the Hebrew month of Sivan (This year on May 20.) In the Diaspora, Jews celebrate it for two days. The Christian holiday of Pentecost always falls on the 7^th Sunday after Easter which in 2018, is on the same Sunday as Shavuot.

The Hebrew word for Shavuot means “weeks” and refers to the counting of seven weeks from the second day of the Pesach (Passover) holiday. This period is called the “Counting of the Omer”. Shavuot is the only Pilgrim festival of which the Bible doesn’t give a specific date on which to celebrate.

The Festival has different names:

 à Chag Shavuot (Festival of Weeks)

à Chag ha Katsir (Reaping holiday)

à Yom ha Bikkurim (day of first fruits)

à Pentecost (Greek for 50)

According to a certain stream in Judaism: Torah must be reshit (first). This is linked to a set of customs, whose first letters form the word “acharit” (last).

1. Akdamot - a liturgical poem, read in synagogue.

2. Chalav - milk. The Rabbis reasoned that because the Israelites didn’t have time to prepare meat for Shavuot, they only consumed dairy products. It’s a popular custom to eat cheese cake and blintzes (pancakes filled with cheese) during Shavuot.

3. Ruth - the scroll of Ruth is read in synagogues. She became a member of the Jewish people by accepting the Torah. Converts to Judaism are honoured at this time. Tradition tells us that King David (form the line of Boaz and Ruth) was born and died on Shavuot. Many people visit his grave on Mount Zion in Jerusalem.

4. Yerek - greenery. Homes and synagogues are decorated with greenery. The bimah* (platform) where the Torah readings take place now looks like a chuppah* (wedding canopy). Moses, the matchmaker, brought the Jewish people (bride) to the chuppah (Mount Sinai) to marry the bridegroom (God). The Torah was the ketubah* (wedding contract).

5. Torah study (all night). Hourly subjects are taught by different teachers and ‘the night passes like a dream’.

Exceprt from the book "Remember, Observe, Rejoice - a guide to the Jewish Feasts, holidays, memorial days and events" by Petra van der Zande. 

Jerusalem Day and Six Days of Miracles

"Remember how the enemy has mocked you, O Lord… 

Rise up, O God, and defend your cause…" 

Psalm 74:18

In 1967, Egypt, Jordan, Syria and Iraq signed military alliances with each other. Egypt closed the Strait of Tiran to Israeli shipping, and told UN troops stationed in Gaza to get out. The young nation of Israel then knew it had to prepare and brace itself to fight another war.

June 5, 1967 – Deaf to Israel's entreaties not to engage in war, Jordan attacked Jerusalem from the east. At this time, Irene Levi (then Duce), was head mistress of the Carmel school in Haifa. She took on extra duties of teachers who had been called up by the IDF. Many believers flocked to the school to pray for God's intervention.

That first day was the beginning of many miracles: Israeli pilots destroyed the Egyptian air force on the ground; the Jordanian air force followed suit and two-thirds of the Iraqi Air Force were in shambles.

June 6: Irene kept the school open, and while telling the flannel graph story of David and Goliath, the radio news came on. 

""Israel has turned back the enemy at the Sinai Desert and has almost reached the Suez Canal". 

The children's mouths fell open. "The West Bank is now in Israeli hands", the announcer continued, "including Nablus, Ramallah, Jericho and Bethlehem."

June 7: With beaming face, a Bible School teacher hurried to the school to tell the great news: "All of Jerusalem is now united under Israel's rule!"

That morning, Motta Gur and his paratroopers broke through the Lion's Gate and liberated the Western Wall and the Temple Mount.

 "The Temple Mount is OURS!" Israelis would never forget those words coming over the radio. IDF Chief Rabbi Shlomo Goren had blown the Shofar. With tears in their eyes, the dust covered soldiers, for the firs time in their lives, touched the ancient walls. 

Many stood with head bowed, reciting Psalm 122,  "If I forget thee, O Jerusalem, may my right hand lose its cunning".

At the Haifa School, Irene (2nd from right) put up the Israeli flag with
"Jerusalem of Gold" -
 Naomi Shemer's song that became famous. 

Israelis found it hard to believe that after 19 years, all of Jerusalem was back in Israeli hands.

Irene knew that the war wasn't over yet, and continued to fast. She knew in her spirit that Adonai Tzva'ot (The Lord of Hosts) was fighting alongside and strengthening the soldiers on the Golan Heights.

June 8 – The Syrian positions on the Golan, which for so many years made life a living hell for the Israelis, because of their constant rocket barrages, had been conquered by Israeli soldiers.

June 9 – After the cease fire with Jordan, from all over the country people rushed to Jerusalem.

June 12 – After taken six days of heavy fighting, the war was over! Slowly, the magnitude of the Israeli victory dawned upon Israel and the rest of the world.

The "Six Day War" as it became known, had been a miracle from beginning to end.

Haya and Menahem Ben Haim had moved to Eilat in 1963, only to discover they were the first American couple to settle there. Despite the primitive living conditions, and the fact that in summer it felt like hell (as described in the Bible), they lived there for 14 years. With war imminent, the people in Eilat were also ordered to cover their windows (blackout) every night. Men prepared to be call up, and medics stocked up their supplies. The atmosphere was so tense you could cut it with a knife.

"Are we to live? Are we to die?" Haya and Menachem wondered.

Because most of the bomb shelters in Eilat were not yet finished, many left the town. All the hotels emptied out of tourists. The international press drove around in their vans, interviewing people at the airport and in the cities, Menahem one of them. Haya and Menahem decided to stay put in Eilat. It had been a wise decision, as those who fled to Jerusalem had to spend three days in a bomb shelter.

"A little one shall become a thousand, and a small one a strong nation. 

I, the LORD, will hasten it in its time." 

Isaiah 60:22

Little Israel had become a strong nation, as the Lord had promised.

"I will hasten" – achishana could be two Hebrew words: shana (year) and achi (my brother). The numerical value of these letters is nineteen – the years from Independence (1948) to 1967. It happened swiftly (in His time, in six days). Jerusalem had been united on June 6 and 7. Even the newspapers spoke about the meaning of that amazing date: 6-7-'67 and 'achishana'.

Yom Yerushalayim – Jerusalem Day.

Throughout the world, (including the USA), Zionist Jews mark Yom Yerushalayim - Jerusalem's reunification, with a range of events. These include: recitations of the Hallel prayer for praise and thanksgiving in synagogues; street parades, parties, singing and dancing; special meals; and lectures on the history and future of Jerusalem and Zionism. In Jerusalem, a public reception by the mayor of Jerusalem, state ceremonies and memorial services for those who died in the Six-Day War are also held.

The so-called "Parade of the Flags" usually begins at Sacher Park. Happy participants (mostly religious young people) sing and dance their way to the Old City, where the parade ends at the Kotel (Western Wall).

Purim

Ta'anit Esther - ‎ Fast of Esther        

“They had established for themselves and their descendants the matters of the fasts and their cry.” Esther 9:31 (KJV)

The Fast of Esther (Ta'anit Esther‎) on the 13th of Adar (before Purim) commemorates the three-day fast observed by the Jewish people in the book of Esther.  Because this is not one of the four public fasts ordained by the Prophets, pregnant women, nursing mothers, and those who are weak are not required to observe it.

PURIM

Purim is the celebration of the deliverance of the Jews from an enemy bent on their destruction. It is celebrated on the 14th and 15th day of Adar (usually in March). 

Purim is the plural of the Hebrew word “pur”, which means lot (used to determine something by chance). It refers to Haman’s use of lots to choose the date for his intended destruction of the Jews.

Throughout the book of Esther, "...the name of God is not there, but His finger certainly is," wrote Matthew Henry. "His providence is obvious – quietly, but sovereignly at work in the lives of men and women."

Although Purim is a minor festival from a religious point of view (it is not mentioned in the Torah as a Feast of the Lord), people celebrate it with fervour.

Until 2 AD, Purim was called “the Day of Mordechai”, or “day of Protection”. People observed the holiday by reciting the story of the Megilah* (Scroll) in their homes and by exchanging gifts.

The Talmud describes public readings during the Second Temple period. Priests were instructed to stop their service in the Temple and listen to the recitation. This practice ended with the destruction of the Temple in 70 AD.

With the canonizing of the book of Esther and the appearance of synagogues, public readings in Hebrew and other languages became widespread. Between the end of the 3rd and beginning of the 5th century AD, the reading of the Hebrew Megillah was universally accepted. The liturgy was the same, but the drama, colour, merrymaking and pageantry varied from country to country. 

During the middle Ages, the celebration was enlivened by masquerades, jesters, musicians and actors. Noisemaking and selecting a Purim queen or king is traced to 14th Century France. Purim plays originated from the 16th century.

Fettmilch's demise and the return of the Jews to Frankfurt

In 1615, in Frankfurt, Germany, a local baker pronounced himself the “new Haman” and organized an attack against the Jews of the town.  Although they fought back, they were driven out of town, and had to leave their possessions behind. A few months later, the city's ruler realized what injustice had been done. A band welcomed the Jews back to Frankfurt, the baker was killed and his house destroyed. A plaque described his misdeeds and punishment. From that day on, Purim became a special celebration for the Jews in Frankfurt.  During the festival they read a special Megillah recalling their story.

The walking type of theatre, the Purim “shpil” eventually became stage performances. Until World War II, in Germany and Eastern Europe performances took place during the month of Adar. 

In Western Europe, North America and Israel, the emphasis was more on Purim masquerade parties for adults and children.

The book of Esther is usually written on a parchment scroll from a kosher animal. The Megillah (scroll) is often illustrated (permitted because the name of God is not mentioned in it).  

The scroll is read in synagogue on the eve of Purim and the next morning. Each time the name of Haman is mentioned, the people use their ra’ashan (greggers) and stamp their feet to drown out Haman’s name.

Purim is a feast of gladness, and the only time people are allowed to get drunk – so they no longer remember whether it was Mordechai or Haman who was to be praised or cursed.

During this festival, people send misloach manot (gifts to the poor). It is also customary to give money. In synagogue, just before the reading of the Megillah, male congregants often donate coins as a reminder of the custom that every Jew over twenty years old, paid half a shekel for the upkeep of the Temple in Jerusalem.

Because the city of Shusan was a walled city, an extra day was added for the celebrations. This is the reason why a walled city like Jerusalem celebrates Purim on the 15th of Adar. Purim is an official school holiday in Israel and the streets are filled with children and adults wearing various costumes, funny hats or wigs.

Oznei Haman

Oznei Haman or Haman Tashen (Haman’s ears) are three-cornered cookies which are a favourite Purim treat. One of the fillings is poppy-seed, called “mohn”  in Yiddish, which sounds a bit like “Haman”. Oznei Haman refers to the old European custom of cutting off criminal’s ears before they were hanged.

**********

PURIM SAMEACH - HAPPY PURIM

© 2024  Petra van der Zande

Exerpt from the book: Remember, Observe, Rejoice – A guide to the Jewish Feast, Holidays, Memorial Days and Events. 

Available through www.lulu.com or at Jerusalem Baptist Church

The book is also available in Dutch, German, Spanish, Portuguese and Traditional and Simplified Chinese.