Chayyei Sarah 5770/2009

Text for Parsha Chayyei Sarah

Keep on Moving

Parsha Chayyei Sarah (“Life of Sarah”) often inspires a great deal of pondering on the question of divisions in the text. The fact that the parsha begins with a reference to the *life* of Sarah, only to introduce her death in the very next verse seems like an odd choice for dividing up the parsha. Why not put verse 23:1 in the previous parsha? Why put it here, where there is really nothing at all about the life of the matriarch?

I can offer two reasons:

First, to put a death at the close of the previous portion would be deemed inappropriate to the Jewish mind. It just wouldn’t be right to go through all the adventures with Lot and the angels, rescuing Abraham’s famous nephew with miraculous feats, only to close out with, “Sarah died in Kiryat-Arba”.

Secondly, and more importantly, The death of Sarah introduces both main events described in this parsha. As a result of her passing away, Abraham purchased a piece of property in the Land of Promise, essentially making real what had only been an abstract idea. In addition, we have the lengthy story of Yitz’chak and how he got his bride. That story closes out with a reminder that the boy missed Sarah. Thus, Sarah’s death actually frames the events of the parsha.

As I reviewed the parsha this week, I took note of the fact that both of the stories highlight one significant point—the death of Sarah compelled Abraham to take action that impacted the future.

By purchasing the cave at Makhpelah, Abraham evidenced his trust that the Promise of Adonai would hold true. Until that point, the nomad could have simply been passing through, on his way to the next adventure after rescuing Lot. The cave serves as a sort of anchor, giving him a very real tie to the Land. This helps to ensure that Abraham and his children would continue in the covenant made with Hashem.

This tells us why the Land of Israel is much more than, “just one more piece of real estate”. This is the final resting place for the founders of the Jewish people. Both Abraham and Sarah are buried in Hebron, and serve as a reminder that THIS is the place God gave to his people. There is no other land like it on the earth.

Then, having taken care of the urgent, it seems that Abraham became aware that there was yet one more task to be done before he also departed this world. He needed to see his beloved son married. Again, this is all part of the covenant with Adonai. God had promised Abraham that he would be the progenitor of many descendants, and that those descendants would walk in the ways of Adonai, and they would live in the Land that had been deeded to the patriarch. This promise could not be fulfilled if his son never married or had children.

The story of how Abraham’s servant found a wife for Yitz’chak is a wonderful tale of practical trust in Hashem, and provides us with many insights regarding how to wisely choose a spouse. But that is a drash for another day.

The key point I would like to highlight here is the fact that Abraham had come to a moment of decision. When his wife died, he could have curled up inside himself and shut down. He could have wallowed in self-pity and sorrow, useless to everyone around him. Instead, he chose to look to the future, and take actions that would result in accomplishing the purposes of God.

We all know that there are many things in life that are difficult. Dealing with the death of a loved one can be one of the worst. Despite being a natural part of the cycle of life, it is always difficult to let go of a special friend or relative. The pain can be so bad that we aren’t even sure we want to go on. This is normal. But remember that, when things seem to be going wrong, and you wonder whether you’ve been forgotten, when you aren’t sure you want to face another day… that is just the best time to look up, step forward, and act on the promises extended by One who loves you most. Yeshua promised that he would never leave us nor forsake us.

He’s got your back… and your future.

Vayeira 5770/2009

Text for Parsha Vayeira

Choices and Changes

Parsha Vayeira (“And he appeared”) contains many important scenes and concepts. Consider some of the many sections in the portion:

1. The Promise, and subsequent birth, of Yitz’chak.
2. The destruction of S’dom (Sodom) and ‘Ammorah (Gomorrah).

Not only destruction, but rescue. This deliverance lead to Lot becoming the progenitor of both Mo’av and ‘Amon. In the days of the wilderness wanderings, when the Torah was written, these two Canaanite peoples were constant trouble for the Hebrews.

3. The conflict between Avraham’s two sons, Ishma’el and Yitz’chak.

The previous parsha talked about the birth of Ishma’el to Hagar, and the conflict between Sarah and Hagar. This parsha focuses on the birth of the Promised Son, Yitz’chak, and the issues between the two boys.

4. Divine protection from the P’lishtim.

In the midst of the parsha, a side trip is taken to G’rar. Once again, just as in B’raysheet 12, Avraham again tells the local chieftan that Sarah, “… is my sister.” You’d think he would have learned better the first time!

5. The challenge—and successful result—of the Akedah, the binding of Yitz’chak/Isaac.

A classic tale that is beloved to both Jews and Christians, this story tells of a time when Avraham’s faith in Hashem was put to the test.

An important detail that stands out as we read the parsha is that most of the action in the section comes as a result of Avraham’s hospitality towards Hashem and the angelic visitors that stopped to see him. Because of the significance of the angelic visitation at the beginning of the portion, I like to think of Parsha Vayeira as “Entertaining Angels Unawares”. This is a quotation from a popular translation of Hebrews 13:2…

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

This verse serves as a summary of both Avraham’s life, and this parsha. In Jewish thinking, hospitality is an important character trait to be developed, and the Patriarch is renowned for modeling this trait in fine fashion.

We can see Avraham serving his guests, even while still recovering from a painful circumcision he had performed on himself! He roused himself from his peaceful rest, and launched into a flurry of activity on behalf of the strangers. Afterwards, he demonstrates great concern and compassion for S’dom and ‘Amora, bartering with Hashem for the sake of any righteous people who might live there (especially righteous people named “Lot”).

Many times, we meet people who are sent our way by Hashem. And usually, we don’t even realize it! These “divine appointments” can serve a variety of purposes. It may be for us to help the stranger. Or, perhaps the stranger has something helpful to offer us in the way of a word of wisdom, assistance in accomplishing a task, or even some financial reward.

But most often, the real significance of the encounter lies in what we bcome as a result of the meeting. There is a popular saying, “The reward for a mitzvah is a mitzvah”. The underlying truth revealed in this saying is that the doing of a mitzvah (a commandment, or a good deed) alters our character. By doing one good thing, we become more likely to do another good thing. Thus, one good deed leads to another.

Because Avraham showed hospitality to strangers, Adonai took him aside and confided in him, as a friend speaks to a friend. This gave Avraham the opportunity to please the case for preserving the city of S’dom. “But”, you say, “S’dom was wicked and deserved to be destroyed!”

Yes, but who lived in S’dom? Lot, Avraham’s nephew.

Avraham serves as an example to us of the importance of hospitality, and also as a reminder that we never know what impact our actions will have. We may end up saving lives (Lot), or raising children who will have a huge impact on future generations (B’raysheet/Genesis 18:19).

Keep listening for instructions from Hashem—you never know when he might be calling you to set aside a personal comfort zone, and do something truly significant… like serve some strangers a warm meal.

Noach 5770/2009

Text for Parsha Noach

The God of All the Earth

For your husband is your Maker, Adonai-Tzva’ot is his name. The Holy One of Isra’el is your Redeemer. He will be called the God of all the earth. (Yeshayahu/Isaiah 54:5)

Sometimes, as we gaze across the landscape of the planet, we are at a loss to explain what we see. There is so much crime and wickedness. How could a loving God allow the pain and suffering, hatred and death that we see in the world? We wonder whether the God described in the Bible actually exists. Worse, what if he exists, and still allows the terrors that haunt us in this life?

I don’t claim to have all the answers for all these questions in this short article today. But I can offer one little piece of Hope—that, just as Hashem brought a small band of people through a global devestation called the Flood (in Hebrew, “Ha Mabul”), he will also accomplish his purposes for protection and life through us… and, sometimes, despite us.

We often forget to consider Moshe’s purpose in writing the Torah. He did not write originally for the sake of the entire planet. He did not write a cosmology to explain the nature of Hashem, or to justify the existence of each human being. Those things are taken as a given. Of course, God exists; it could be no other way. Obviously, human beings exist; one need only open his eyes to see that. And where there is existence, there is implied purpose. (Our children today are not taught this in school; if you agree with this, then you need to teach it to them yourself.)

These opening passages in the Torah were given for the sake of a group of former slaves wandering in the wilderness. Slaves who had forgotten who they were, and where they came from. Slaves who had one question in their minds. A set of questions, really. Questions that gnaw at the minds and hearts of most people in the world, at one time or another.

Survival!

• How did we get here?
• What gives purpose to me and my family?
• Will we continue after I am gone?

The Torah was not given in order to justify the existence of Hashem. It starts out assuming that. The Torah was not given to provide scientific explanation for the Flood. That, too, is assumed as fact by the author.

Rather, the purpose for these early accounts is to tie humanity to the Creator of All. More, these stories show how the Hebrew people—the offspring of “Ever”, from which we get the modern designation “Ivri”, or “Hebrew”—came to be wandering in the wilderness of the Sinai Peninsula.

It strikes me that this is the overarching theme of the Torah. In this parsha, we find the genealogical relationship between our first parents and the Hebrew people. In other places, we find this translated into a geographical relationship. The statement in parsha “Ha’azinu”, near the end of the previous Torah cycle,  has always stood out to me—

When `Elyon gave each nation its heritage,
When he divided the human race,

He assigned the boundaries of peoples according to Isra’el’s population;
But Adonai’s share was his own people, Ya`akov his allotted heritage.

He found his people in desert country, in a howling, wasted wilderness.
He protected him and cared for him, guarded him like the pupil of his eye,

Like an eagle that stirs up her nest, hovers over her young,
Spreads out her wings, takes them and carries them as she flies.

Adonai alone led his people;
No alien god was with him.

(Devarim/Deuteronomy 32:8-12)

Verses 8 and 9 tell us that Hashem regards the Hebrew people as his unique inheritance. There is no other nation like the Hebrews, as far as he is concerned. Just as there is no other deity like our Father, as far as Israel is concerned.

The chronology of this passage is difficult to grasp, and deserves its own article. At this point, though, let me just remind us that, during the wilderness wanderings, Moshe is wrote the Torah. The Torah contained passages that refer to what was already an ancient past, and also to a future that remains distant, even for us. The selection of the Ivri began just after the Flood, and is demonstrated by the writer to lead inexorably to the call of Avram—better known today as Abraham.

Some would say that Israel today no longer enjoys the favored status described in parshiyot (pl. of parsha) Noach and Ha’azinu. However, I would differ with them. Hashem has promised to oversee Israel’s development, and provide blessing to the descendants of Abraham, Isaac, and Jacob. Despite human frailty and failing, this promise has never been rescinded.

Even Rabbi Sha’ul (known to many of us as “Paul the Apostle), spoke of this eternal selection of the Patriarchs and their offspring when he wrote,

But with respect to being chosen they are loved for the Patriarchs’ sake, for God’s free gifts and his calling are irrevocable.

(Romans 11:29)

Moshe spoke to the people group who would become what we think of as the nation of Israel. Rabbi Sha’ul spoke regarding that same nation. Despite what some would say about Israel somehow falling out of Hashem’s favor, there is no evidence in Scripture that testifies to this idea. Rather, what we see is continual affirmation of Israel and the focus of Hashem’s plan for restoration.

The Flood brought punishment, and the death of all but a select few survivors. Immediately after the Flood, a plan for restoration was put in place. That plan started with the selection of a bloodline, a bloodline that will result in the man we know as Avram (we will see the story of his call in the next parsha). The call of Avram resulted in a nation that has brought to the world a document known as the Torah. This Torah repeatedly testifies to the call and election of Israel, and their destiny of serving as the core of a planetary Kingdom.

Everything on planet earth relates, somehow, to Israel. Those who understand this principle rejoice in seeing the fulfillment of the Promises of Hashem. Those who do not find it confusing and upsetting.

Where did Israel come from?

From the patriarch, Avram, and his immediate progeny, Isaac and Jacob.

What gives purpose to each Israeli, and his family?

The calling and election of Hashem. Are all aware of this chosen status? No. And some who are aware of it wish it wasn’t so. I was reminded of this yesterday, as I watched the wonderful play, “Fiddler on the Roof”. At one point, Tevye (the main character) turns to God and says, “I know, I know. We are Your chosen people. But, once in a while, can’t You choose someone else?” Similarly, a Jewish person who had lived through the Holocaust said to me a few years ago, “We were destroyed for being Jews. Why should I want to continue in that identity?”

But, despite ignorance, ingratitude… and pain, the Almighty still remains faithful to his Promise.

Will we continue after I am gone?

Absolutely, for Hashem cannot lie. Even a Gentile prophet knew this, and said so, in B’midbar/Numbers 23:19.

The Torah is written to answer the fundamental questions of life. Where do we come from? Why are we here? What is our destiny? All these questions are tied up in Hashem, our Creator and our Father, the eternal Friend of our Soul (Yedid Nefesh). When we recognize him as Author, Sustainer, and Destiny, then we will have a proper understanding of the role of Israel and the Torah as we survey the planetary scene.

Because he is faithful to his Promises to Israel, we can rest assured that he will also remain faithful to us, today. In the words of Jeremiah,

This is what Adonai says, who gives the sun as light for the day, who ordained the laws for the moon and stars to provide light for the night, who stirs up the sea until its waves roar—Adonai-Tzva’ot is his name:

“If these laws leave my presence,” says Adonai, “then the offspring of Isra’el will stop being a nation in my presence forever.”

This is what Adonai says: “If the sky above can be measured and the foundations of the earth be fathomed, then I will reject all the offspring of Isra’el for all that they have done,” says Adonai.

(Yirmeyahu/Jeremiah 31:35(34)-37(36) )

Take heart today, in the Promises of Adonai, our Father, Protector, and our Friend. He loves you, whether you realize it or not. He watches over you, even when you spit in his face. He will faithfully take you to a destiny that he has known from the beginning, even when you think he has forgotten you.

And he will use Israel to accomplish all these aims, for he is the same yesterday, today, and forever. Or, as Yeshayahu the Prophet says to Israel in the Haftarah,

Don’t be afraid, for you won’t be ashamed;
Don’t be discouraged, for you won’t be disgraced.

You will forget the shame of your youth,
No longer remember the dishonor of being widowed.

For your husband is your Maker, Adonai-Tzva’ot is his name.
The Holy One of Isra’el is your Redeemer.

He will be called the God of all the earth.

(Yeshayahu/Isaiah 54:4—5)

Who is the Author and Finisher of your faith? The Jewish Messiah who will return in order to reign over all the earth. Take heart, for Hashem will complete what he has started, both in your heart, and throughout the entire earth.

An Apology

I wish to extend an apology to my readers. At the end of my post titled, “How to Handle Controversy: Rules of Engagement“, I indicated that my next post in the series would be a presentation of a controversial topic.

I discovered, however, that the topic I wished to present was a bit more involved than I expected. I do have some initial thoughts on a truly controversial topic that is coming to the fore of Messianic discussion. However, there is a singular, definitive book that lies at the center of this storm, and I feel I owe it to the proponents of this controversial view to read the source material, rather than base my thoughts on internet blog entries.

So, I will have to beg your indulgence for another week or two, while I continue to read the necessary source material.

My plan, having introduced the series with a call to civilized discussion, is to continue with:

• A statement of the Biblical facts involved
• The definition of the controversial view
• My own perspective on the strengths and weaknesses of the view

When I have completed all these, I will create a page to gather them all together, for easy reference later on.

So, please be patient as I prepare my thoughts for presentation. In the meantime, I hope you enjoy the Torah studies and brief topical articles I present here. My goal is to inspire, educate, and motivate.

Shalom!

Turn It, and Turn It Again

When I first learned about the Torah reading cycle, many years ago, I wondered whether it would become boring to keep reading the same five books over and over again. After all, there are 66 books in the Bible, and it seemed strange to focus on only five of them. But over the years, I have come to appreciate the value of reviewing the Torah year after year.

“Pirkei Avot”, a small tractate in the Talmud, contains one of those sayings that is hard to forget:

Ben Bag-Bag said:

Turn it, and turn it again, for everything is in it;
And contemplate it, and grow old and gray over it,
and stir not from it,
for you have no better principle than it.

According to Tosafot, Ben Bag Bag was a convert to Judaism. One wonders whether it is in spite of his convert status, or because of it, that Ben Bag Bag had such a great appreciation for the need to review the Torah time and again in order to glean every secret it contains.

In the case of this first Torah portion of the year, I have always been intimidated to treat the passage. It contains the seeds for all the rest of history, and certainly that is too much for any one person to grasp, much less share with others. From “the beginning”, spins out everything in existence. Here, we learn about the Source of All things, and the basic cycles upon which everything else is built. The Creator built into existence the patterns of the stars, the seasons, the weeks, cause and effect, righteousness and sin, and the propagation of the human race.

Out of all this, where does one begin?

This time around, I choose to focus on the communion between Hashem and humanity. In keeping with the theme of this blog, I encourage us to remember that Hashem loves us deeply, and created humanity for the purpose of fellowship. It has always been the intention that humans would live with a constant sense of the immediacy of Hashem, and relate to him on a deep level of intimacy.

From Adam and Chava, we learn that relationships need to be cultivated. At any time, it is possible to ignore a relationship, and do something that will cause grave, permanent damage to the relationship. All of us have heard the stories of parents and children who have not spoken for years… of friends who have isolated themselves from one another over trivial matters… of neighbors who have rejected one another, building fences rather than restore the relationship.

These stories appeal to us because they reflect the deepest reality—our need for communion with others, and the need to maintain relationships through inaction.

Like all things, decay is the natural path. Left to itself, a house will become dusty and full of cobwebs. An unattended field will soon be filled with unproductive weeds. Everything tends to disorder and disarray… unless there is an input of energy and intention.

If we do not act to restore relationships, then we have chosen the path of decay and death. But if we choose to act, then we have chosen the path of restoration and life.

In the story of our first parents, the relationship was broken by disobedience. Left to themselves, they would have simply died, and humanity would have passed from the scene forever, gone before they even got started. But the mercy of Adonai led him to act on our behalf. First, there was punishment. But then there was mercy.

This year, as we return to the beginning of the Torah scroll, let us take the opportunity to review the scrolls of our own lives. Take a few moments to contemplate from whence we have come, and where we are headed. Where have we made mistakes, and what can we do to recover those relationships we thought had been killed forever? Restoration is possible more often than we might realize. But they will require that we be proactive. Passivity kills. Action allows opportunities and possibilities.

In all our own relationships, let us strive to emulate our Maker, demonstrating mercy to others just as we rely on his eternal mercy. Extend to others the mercy we all need. This is the path to healthy relationships and a righteous community.

Hebrews 4:16

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

How to Handle Controversy: Rules of Engagement

You know, when you have been part of the Messianic community for thirty years, you begin to take some things for granted. Things like the fact that everybody comes from different vantage points and background. Things like not sweating the small stuff, because you know it will all be worked out… eventually. That’s why you may notice that my theological concerns tend to emphasize the practical matters of living out the spiritual life in community. I like to talk about things like community, and attitude, and relationships. I don’t usually deal with nitty-gritty details of how to properly blow a shofar, or whether one should carry money in a wallet on Shabbat. Those are things we can all learn together, if we have the proper attitude towards one another.

Some may tire of hearing about the meaning and significance of the name, “Mishkan David”, but I truly do believe that this is the very core of what it means to be Messianic. There will always be arguments about the significance of the two sticks, whether or not we should wear tzitzit, or how much emphasis to place on the writings of the rabbinic sages. But all of these topics pale in comparison with the ultimate reality–”I will be their God, and they shall be my people”. What did Yeshua say were the two chief commandments that formed the basis for all the rest? “You shall love the LORD your God with all your heart, soul, and mind, and… you shall love your neighbor as yourself”.

Why do I start out this particular entry this way? Because an issue has come to my attention that contains the potential for creating great division between believers in the Messianic community. It is significant enough that I feel it necessary to address the topic, rather than just let it blow past, as so many arguments do. But before I touch on this controversial topic, I believe it is important that we get our heads straight in terms of priorities.

Our priority must be the “the unity the Spirit gives through the binding power of shalom”, as Sha’ul (Paul) put it (Ephesians 4:3). That is, all the theological wrangling in the world is meaningless if we have forgotten that its purpose is to edify the community that serves Hashem because of our shared trust in Messiah Yeshua. Rav Sha’ul (Rabbi Paul) consistently highlights this in his correspondence–being “right” is not nearly so important as being loving.

The need to keep this reality in the forefront of our thinking is heightened at this point specifically because the controversy I wish to address relates to how one defines the community of believers, and the relationship between the members of that community. If we allow ourselves to get caught up in the theological exercise of arguing about details, then we may very well find ourselves getting angry and divisive. This is counterproductive, and leads to the very separation we wish to avoid.

As we go through life, keep in mind that “community” includes the word “unity”. Yes, we should always be learning and maturing, becoming more of what the Master desires with each passing day. But we are all on a journey together, and we have not all attained to the same degree of understanding. Let us be diligent to practice restraint, humility, and love as we share with one another the spiritual truths Hashem has given to us through his Word and his Ruach.

This message is the first of several articles I will be writing that deal with a certain controversy that has arisen within the Messianic community. Come back soon, and find out what the topic is that is creating so much concern.

Where Does the Time Go?

It seems like we just started the High Holy Days yesterday, and already we have gone through Rosh Hashanah, the Ten Days of Awe, Yom Kippur, and we are looking at Sukkot.

I have to confess, Pesach/Passover is truly my favorite of the Biblical feasts and fasts. I mean, it was designed for people who like to teach! But Sukkot is a strong second in my heart.

You see, the theme of Sukkot is the fact that Hashem lives with us, His people. If you’ve read the entries on this blog about how the name “Mishkan David” was chosen, you will know that the driving concept of this site is the phrase, “I will be their God, and they shall be my people”. What better correlation could there be?

The short answer to describe the point of Sukkot is that we remember how Adonai dwelt with his people during the desert wanderings after the Hebrews left Egypt. We build the sukkah to symbolize the temporary living quarters used during the 40 years of constant travel. We recall the transience and lack of permanency in this life (As Ya’akov said, “Life is but a vapor”). We leave open spaces in the roof covering so that we can look into the Heavens and contemplate the ultimate reality of Him Who Created the Universe.

The essence of this memorial is to remind us that we rely upon Adonai from moment to moment. He calls us, guides us, provides for us, and protects us. Without his involvement we would rapidly fall into desperation and defeat. Knowing he is always with us allows us to have confidence and assurance in every situation.

As we wave the lulav and the etrog tonight, remember that Hashem permeates every sphere of our existence. There is nothing we do, no place we go, where his power and wisdom is not pervasive. Remember that, having gone through the repentance and the confession, our Father wants nothing more than to be present with his children.

Sukkot is a time to celebrate themes of unity, fellowship, love, and community. Both between God and man, and between fellow human beings. Truly, this is a festival to rejoice that the Mishkan David has been rebuilt, and the Almighty dwells with, and in, his people. For we are the Temple/Tabernacle of the Holy One. He has committed himself to us, and Promised that he will never leave us nor forsake us.

Rejoice in this Sukkot, and rejoice that the Holy One is with us!

Chag Sameach!

It’s Rosh Hashanah!

Nothing terribly profound in today’s piece. I just wanted to take note that we have entered the season of the High Holy Days, and wish everyone a wonderful and sweet new year.

We will all be busy for the next few weeks. There is Rosh Hashanah, the Ten Days of Awe, Yom Kippur, Sukkot, and Simchat Torah… whew!

What a wonderful and crazy time this is!

We welcome the new year, repair relationships, repent for our sins, dwell with Hashem, and celebrate the Torah… all within the space of a few weeks.

I encourage you to participate in all these events, if that is possible for you. Drink in the fullness of the symbolism, and enjoy the meat of the teachings communicated by these special events.

May you be blessed as you experience the presence of Hashem in this new year.

Nitzavim-Vayeilech 5769/2009

Text for Parsha Nitzavim-Vayeilech

Where Do I Fit In?

(Devarim/Deuteronomy 31:7) Next Moshe summoned Y’hoshua and, in the sight of all Isra’el, said to him, “Be strong, be bold, for you are going with this people into the land Adonai swore to their ancestors he would give them. You will be the one causing them to inherit it. (8) But Adonai—it is he who will go ahead of you—He will be with you. He will neither fail you nor abandon you, so don’t be afraid or downhearted.”

There is so much in this portion that I would love to address. There is the promise of restoration after failure; the introduction to the Song of Moses (which is recorded in next weeks’ parsha); the selection of Yehoshua/Joshua as the replacement for Moshe; the admonition to “choose life!” and more. But out of all this, the verses quoted above stood out to me this week.

Why?

Probably because my life has been somewhat tumultuous for the past few years. Some things have happened that have put a great deal of stress on me. Some of these things involve my family and home. Others relate to events in my shul. The bottom line is, I am at a time in my life when I desire peace, stability, and confirmation that my effort has not been in vain. This passage speaks to these concerns.

As you may have noticed, we are coming to the end of the Torah, both in literary terms, and in historical terms. We are preparing for Yom T’ruah, Yom Kippur, and Sukkot, as well as Simchat Torah, and the restarting of the Torah reading cycle. At the same time, we read in the Torah that the forty years of desert wandering are about to come to an end, along with the life of Moshe Rabbeinu (Moses our Rabbi). This time of the year is pregnant with hope and fear. What will happen to Moshe, Joshua, and the rest of the people of Israel? Who will continue to write the story? But that question has already been answered, at least in part—we are blessed with 20/20 hindsight, and know that the book of Joshua follows the Torah.

For most of us, though, the more pressing question is, “What will become of me?” Our lives have yet to be completely written, and we are uncertain about what is to come. We know Hashem has promised blessing and continuity to the descendants of Abraham, Isaac, and Jacob. We have some 4,000 years of history to verify that the promise to the patriarchs has never failed. Those are facts of history that are incontrovertible. But what of us, as individuals? What about you? What about me? What guarantees do we have?

It turns out that we do have a guarantee. Not a guarantee of a pleasant life, though. What we have is a guarantee of relationship. A guarantee that nothing will overtake us that has not first passed through the protective screening process of our Father—he who will never fail us nor forsake us. The Creator of Worlds has committed himself to us, promising to be there when we need him. That is why we never need fear the future. Our Father is already there. Our life is already there.

Similarly, there was once a group of students. They faithfully followed their rabbi for years, and then they lost him to an unjust judicial system. He was cruelly ripped from their midst in the prime of life, executed, and buried. They were devastated. What possible good could come of such a situation?

Then they found out. Yeshua rose from the dead as a confirmation of his claims (Romans 1:4). He taught them for a little while longer, and then ended with a commission of his own—to go and make disciples from among the Gentiles. What were they to teach these disciples? “…To obey everything that I have commanded you.” Just like what we saw in last week’s parsha, and again in this week—Hashem expects his people to live according to his precepts and teachings.

Finally, Yeshua said something else to his disciples that comes from today’s parsha—”And remember! I will be with you always, yes, even until the end of the age.”

But Adonai—it is he who will go ahead of you—He will be with you. He will neither fail you nor abandon you, so don’t be afraid or downhearted.

Hashem has promised to be with us. He has given us instructions how to proceed while we await the Messianic Era. He has given us worth. He has assured us that we can be bold, courageous, and confident as we face the future. Not because of anything in ourselves, but because we serve the One who is in control of the galaxies, the One who possesses all authority in Heaven and on Earth.

And that is why we can face the future, however uncertain it may be, with confidence and assurance.

Ki Tavo 5769/2009

Text for Parsha Ki Tavo

Sedrah 3
The Suzerain Treaty

(Devarim 26:16)  “Today Adonai your God orders you to obey these laws and rulings. Therefore, you are to observe and obey them with all your heart and all your being.  (17)  You are agreeing today that Adonai is your God and that you will follow his ways; observe his laws, mitzvot and rulings; and do what he says.  (18)  In turn Adonai is agreeing today that you are his own unique treasure, as he promised you; that you are to observe all his mitzvot;  (19)  and that he will raise you high above all the nations he has made, in praise, reputation and glory; and that, as he said, you will be a holy people for Adonai your God.”

This week’s parsha contains some instructions regarding liturgical practices that are to be performed upon entering the Promised Land. There are programs for first fruits, tithing, and for the ceremony of making the covenant with Adonai. This last is recorded in a form known as a “suzerain treaty”, and that is what I’d like to discuss in this parsha piece.

The suzerain treaty established a relationship between a superior king and a lesser nation. The superior king would agree to protect the other. In exchange, he would receive certain authority over the affairs of the weaker state. Sometimes, there would be tribute paid. Sometimes, he would take control over their interactions with other nations. In the case of the covenant with Adonai, the requirement was that Israel would live according to the laws he prescribed.

Of course, in this case, the superior sovereign making the agreement has much higher regard for the lesser party than usual. In fact, the language used is quite amazing. Israel is referred to as Hashem’s “unique treasure”, and he promises to not only protect Israel from attack, but to elevate them to a position “high above all the nations he has made, in praise, reputation and glory”. As a result of this covenant agreement, Israel would become a people distinct from all others on the planet—holy and separate, reserved for the purposes of the Creator.

For Israel’s part of this covenant, simple obedience is all that is required. To some, this may seem an onerous burden. But the truth is just the opposite. The commandments of Hashem are not a burden, but a blessing. He gives them for the benefit and protection of the people he loves.

Recently, there has been a fair bit of discussion among Messianics regarding whether Gentile participants in the Messianic community are obligated to keep the commandments of Hashem. The discussion has been provoked by a change in position taken by one of the significant teaching ministries. This organization used to take a stance referred to as “One Law for All”. They taught that Gentile members of the Messianic faith were equally obligated to Torah observance and the Jewish participants. The new position they have taken is that Gentile Torah observance is completely optional.

My own approach is to consider this week’s parsha. Hashem makes it clear that he wants a relationship with human beings. This relationship is based on his commitment to honor and bless us, while we do the same in return. How does he say we are to honor him? By singing songs and attending religious services every week? No. By following his ways and doing what he says. This is the suzerain treaty between Israel and Adonai. The people of Adonai will keep his commandments, and he will make them his own special treasure, selected from among all the nations of the earth.

But what of the Gentile nations? If Adonai has chosen Israel in a way that is unique from all other peoples, then in what way do non-Jews gain relationship with the Creator? Most would like to claim that they have a relationship through some other means than the covenants between Hashem and Israel. However, we would be hard-pressed to find such an idea anywhere in the Scriptures. Everywhere, we find the idea that Gentiles are grafted into the original vine of Israel. Ephesians 2 and Romans 11 speak quite explicitly to this idea.

Israel’s relationship is founded on the promises of Adonai. He chose the patriarchs because of his gracious love. As a result, the offspring of the patriarchs were extended the invitation to relationship through the suzerain treaty. Thereafter, Israel was expected to honor Hashem and demonstrate his love and grace by keeping the wise commandments he gave.

Similarly, the Gentile nations are recipients of an offer—the offer of entering into the covenant relationship that exists between Israel and YHWH. If we wish to boast that we are part of the covenant God made with Israel—whether new, old, or something in between—then we must also recognize that we incur a responsibility to “obey them [the commandments] with all your heart and all your being.” Does this mean that we must beat up new believers, demanding that they keep every commandment in the Torah overnight? Absolutely not. It is this attitude of legalism that is the target of Rav Sha’ul’s rhetoric. Our loving Father wants us to serve him with our whole heart. The natural expression of this relationship will be a desire to please him by keeping his commandments. But it is not our place a human beings to beat up others about their relationship with the Creator—we all grow and mature at our own pace.

Thus, regardless what any particular organization might write in a newsletter, I remain committed to the idea that all believers stand as equals before Hashem. He is equally gracious to all, and extends his love and grace to all. In return, he allows us all to participate in the suzerain treaty, and live according to his commandments. The result is a mutual relationship of love and honor, just as the Torah says in this parsha.

“We love him because he first loved us.”