Ki Tavo is an important parasha centered on the People of Israel taking on the . . . → Read More: Ki Tavo 5770]]> The Set Table – Ki Tavo 5770

Deuteronomy 26:1–29:8
Isaiah 60:1–22
1 Corinthians 15:1–11

What does this week’s parasha tell us about the relationship of the Jewish people’s responsibility to the Torah and their life in the Land of Israel?

Ki Tavo is an important parasha centered on the People of Israel taking on the responsibility of Torah as they come into the Land. Consider this formative passage in which Moses says, “This Day you have become a people to the Lord” (Deuteronomy 27:9). Taking on the Torah forms them into a people.

What is so significant about this passage? The Torah was given at Sinai, and in many places we reflect on both the covenant made with Abraham or the Exodus from Egypt as the formation of the people. Yet something significant takes place here. In Deuteronomy 26:18 the Lord announces that he has distinguished the People of Israel as a treasured people through the commandments he has given.

The expected entrance of this new generation into the Land of Promise somehow allows for this people to be formed in a new way. The people are exhorted to take upon themselves the fullness of the Torah in a public way, and that this would bring upon them future berakha “blessing.” At the same time the passage extensively deals with the consequences of the failure to take upon the Torah and walk accordingly. They would receive the qelalot “curses” and they would be arur “despised.”

Upon entering the land the People of Israel are commanded to gather the people to the valley between Mt. Gerezin and Mt. Eval in Northern Samaria, to the area of the city of Shechem (in modern days known as Nablus). Here the tribes were divided into two: six tribes on the one mountain and six on the other, with the Ark, the Priests and the heads of the Levites down between them in the valley. The people are given 12 categories of sins that they must keep guard against. To each of these the entire people were to respond, “Amen.”

The common denominator that the Sages discern is that these are sins that could be committed in secrecy, and possibly by those in places of authority. These particular sins are rated as dangerous for the individual Jew amidst the corporate reality of the people.

In this section, the tribe of Levi is included as one of the 12 tribes and Joseph as one tribe, with the Levites (and the Priests among them). This is interesting because they surely needed blessings and not curses as the rest of the people.

The 12th category in the list is found in Deuteronomy 27:26: “Accursed is one who will not uphold the words of this Torah to perform them.” This is seen by the Ramban as a forceful acceptance of the validity of the fullness of the Torah. No one is given the ability to abolish a part of the Torah or lessen it’s significance as a whole and in part. The Ramban goes on to warn that people in positions of influence and authority, who themselves are observant, are not relieved from the responsibility to cause others to draw near to Torah. They are accountable for their action or inaction in relation to community observance.

I believe that we can hear a strong resonance with these words in the following words of our Mashiach Yeshua: “Therefore whoever shall relax one of the least of these commandments, and shall teach people so, shall be called the least in the kingdom of Heaven” (Matthew 5:19).

Clearly we as Jews have a responsibility to live in covenantal fidelity to the Torah, but this fidelity includes within it a requirement for us to help other Jews also to live in fidelity to Torah.

To give further emphasis to the need to be faithful, individually and corporately, chapter 28 gives us 14 verses describing the richness of the blessings that the Lord will pour out on our people. This is followed with 53 verses describing particular curses that will come upon us if we do not heed the voice of the Lord, resulting in our dispersion to the four corners of the earth.

Our powerful prophetic reading of consolation from Isaiah 60 assures us that the dispersion will not last and that we will be re-gathered unto our home, the Land of Israel, and there the Lord will be an eternal light for the People of Israel.

Light is a dominant image in this week’s haftara reading (Isaiah 60:1–22). What is the significance of this imagery?

This week’s haftara reading (Isaiah 60:1–22) is the sixth in a cycle of seven readings drawn from Isaiah 40–66 that are read in the weeks between Tisha B’Av and Rosh Hashana. These haftarot emphasize the salvific consolation God worked for Israel following the Babylonian Exile and look forward to the eschatological comfort God is bringing about for Israel and the whole world even now in the person of Yeshua. This week’s haftara reading describes God’s salvation with the imagery of light. Surrounding a central section of the passage (vv. 4–18), which describes the coming ingathering to Zion, are two brief passages suffused with light imagery.

The first passage (vv. 1–3) focuses on God’s redeeming and splenderous Presence which provides light for all of Zion.

Arise, shine, for your light has come; the Presence of the Lord has shone upon you! Behold! Darkness shall cover the earth, and thick clouds the peoples; but upon you the Lord will shine, and his Presence be seen over you. And nations shall walk by your light, kings by your shining radiance. (NJPS)

The second passage (vv. 19–22) expands upon the theme of light in vv. 1–3 and describes the transformative effects of God’s luminous presence on Israel and the world.

No longer shall you need the sun for light by day, nor the shining of the moon for radiance [by night]; for the Lord shall be you light everlasting, you God shall be your glory. Your sun shall set no more, and your moon no more withdraw; For the Lord shall be a light to you forever, and your days of mourning shall be endend. And your people, all of them righteous, shall possess the land for all time; They are the shoot that I planted, my handiwork in which I glory. The smallest shall become a clan; the least, a might nation. I the Lord will speed it in due time. (NJPS)

These excerpts draw upon the contrasting imagery of light and darkness from Genesis 1 to highlight the personal and permanent redemption God has worked for Israel. Israel will never again succumb to darkness because of the abiding Presence of God. The very presence of God’s luminous Presence over Jerusalem will transform all of creation as the nations of the world and their rulers come to “walk by [God’s] light” (Isaiah 60:3). John of Patmos, the writer of the book of Revelation, describes the Jerusalem of the coming age in terms evocative of Isaiah 60: “And city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it” (Revelation 21:23–24; NRSV). The vision of Revelation serves, along with Isaiah 60, to encourage all the faithful in Israel and among the nations in the ultimate triumph of the God of Israel. May we walk in the light of the lamp who is Yeshua, gaze upon the splendor of God, and be encouraged to be faithful until the culmination of God’s redemption of Israel and the whole world.

Chayyei Yeshua

1 Corinthians 15:1–11 – A Most Welcome Reminder

Messianic Judaism is not the easiest path to take if you’re serious about it. There are constant pressures to throw in the towel, and unfortunately, many of those pressures aren’t even coming from our opponents on the outside. Endless backbiting, backstabbing, militant allegiances to acronyms, and hypersensitivity to doctrinal feuds all pervade our little world. Nevertheless, we’re still being drawn in. All it takes is a little Hebrew skill, a Jewish parent, some level of commitment, and a birth year somewhere in the late seventies-early eighties and you’re well on your way to getting sucked into the whole thing (I speak now to all of us writers in this publication, you all know what I’m talking about). Yet we keep going. Why? Because there is love here, there is truth here. We know that behind all the petty childish treatment of one another over important matters, there is a love binding us together if we remember. Rav Shaul reminds us of what is most important:

Brothers and Sisters, I remind you of the good news which I have preached to you, in which you stand, and by which you are being saved, if you hold fast to it, unless your belief was flawed with frivolity. To you I handed on, of first importance and supreme range, the news that I received: The Mashiah died for our sins according to the Scriptures, and he was buried and rose on the third day according to the Scriptures, and he was seen by Kefa, and then by the twelve. Later he was seen by more than five hundred brothers at once, of whom most of them are still alive, but some have gone to sleep. And then he was seen by Yaakov and all the messengers . . . and whether it was I or other ones we preached our message and you believed.   (1 Corinthians 15:1–7, 15, Restored New Testament and ESV)

The most important thing, bar none, is that Messiah died for our sins and left that grave empty after three days. This reality was witnessed by his disciples, and by all of the apostles. This message is “of first importance” (according to most translations) and “of supreme range” (according to Willis Barnstone’s translation). This message is what keeps us standing and is saving us every day. There is no other reason for us to be who we are. I am personally ashamed to realize how little I regularly stand in this reality and allow it to save me each and every day.

How about our community? Do we stand in Yeshua’s triumph over darkness, chaos, and sin? When was the last time we called our minds and hearts to the core of the Besora? How often do we remember that without this there would be no: MJTI, MJRC, MJAA, Tikkun, Fire Ministries, UMJC, etc? I am afraid to say that the answer is probably: not enough.

Brothers and Sisters, we need this reminder. Our community is facing the reality that it might not exist beyond thirty years if we don’t step up (all us late 20’s and 30’s folk). Let us remind one another, and seek to be reminded daily through our Torah, Avodah, and Gemilut Chasidim. We cannot lose sight of the one who is saving us. We need to cultivate lives where we recognize resurrection as our beginning, our end, and everything in between. We are the community of the resurrection. May we press in for this each and every day from now until the day we meet him, and he smiles and says, “Oh Yeah, I know them . . .”

Next week: Nitzavim-Vayyelekh

Deuteronomy 29:9–31:30
Isaiah 61:10–63:9
Matthew 18:16–20

This week’s sidra, Ki Tetze (Deuteronomy 21:10–25:19), is a conglomeration of various criminal, civil, and family laws. While reading these regulations from within an enlightened, twenty-first century context may . . . → Read More: Ki Tetze 5770]]> The Set Table – Ki Tetze 5770

Deuteronomy 21:10–25:19
Isaiah 54:1–10
John 21:1–25

What do the regulations in Parashat Ki Tetze reveal about God’s character?

This week’s sidra, Ki Tetze (Deuteronomy 21:10–25:19), is a conglomeration of various criminal, civil, and family laws. While reading these regulations from within an enlightened, twenty-first century context may make these laws appear outdated or barbaric, God’s institution of these stipulations was rather revolutionary in a strongly patriarchal culture.

The first set of regulations in this week’s parasha provides protection to women from the abuse or indignity commonly directed toward women in a patriarchal culture. This set of laws includes rules on how the nation of Israel was allowed to treat women taken as captives during war (21:10–14). Typically, in the ancient Near East, victorious armies would enslave women captives as concubines. God gives stipulations on how these women can enter into a marital relationship, but he does not allow Israel to enslave the female captives as concubines (21:11, 14). God also commands Israel to treat these female captives with dignity; they must allow a female captive a month to mourn the loss of her parents (21:13). If the husband does not want to remain married to a wife obtained as a result of war, he cannot enslave her nor can he sell her as a piece of property (21:14). The second way in which God protects the rights of women is in the context of a husband with two wives. Even if the husband does not favor one wife as much as the other, he cannot neglect the birthrights due to his less favored wife (21:15–17). The third way in which God protects women against abuse is in the case of a husband who wrongfully accuses his wife of impurity and defames her character (22:13–19). If a husband makes false charges against his newly married wife, he forsakes his right to divorce her and cannot issue her a get, bill of divorce (see tractate Gittin in the Babylonian Talmud). If a man seduces a virgin, he must pay the woman’s father fifty shekels for the violation of his daughter and marry the woman (22:28–29). As in the previous situation, the man does not have the right to ever issue a bill of divorce. Later in this week’s parasha, God also protects married women from the capricious impulses of their husbands; a man cannot marry a woman, send her away with a bill of divorce and then suddenly decide to remarry her after she marries another man (24:1–4).

In addition to protecting women from exploitation, God also provides security to other societal outcasts. God establishes construction laws, which keep building contractors from taking shortcuts in construction that might endanger the well being of the inhabitants (22:8). He also protects abused slaves who seek refuge within Israel (23:16–17). Contrary to the cultural ethics of the ancient world, God forbid the nation of Israel from returning an escaped slave to his master, if the slave flees due to abuse. God gave the escaped slave freedom to dwell anywhere he chose within the nation (23:17). This section also forbids the rich from exploiting the poor (23:20–21). God allows the rich to loan to the poor as a means of helping the disadvantaged in their time of need, but he does not allow the rich to charge interest on these loans, because that will allow the rich to profit on the misfortune of the poor. In no way can Israel abuse the needy and destitute in their midst; God identifies with the outcasts (24:14–15). Throughout this sidra God establishes a way of providing for the poor, the widowed, the orphaned, the foreigner, the enslaved and the exploited; he is their protector (24:10–25:10). Through the Torah we learn that God is a compassionate and just God. God does not stand out as the God of the powerful, the rich, or the privileged. The God of Israel is the God who defends and provides for the poor, the oppressed, and the outcast.

What can lost property teach us about relationships?

Parashat Ki Tetze contains seventy-two different mitzvot, the largest number in any Torah portion. On the outset, it seems to be just a condensed list of random instructions. The format of this portion encourages us to take a wider view so as not to miss the forest for the trees. After looking through the entirety of the mitzvot listed in the parasha, we find a common thread – the relationship between our physical possessions and our human relationships.

In this portion, the Torah clarifies our obligation to look out for the interests of others and to return to others what they have lost:

You are not to watch your brother’s ox or sheep go astray and behave as if you hadn’t seen it; you must bring them back to your brother. If your brother is not close by, or you don’t know who the owner is, you are to bring it home to your house; and it will remain with you until your brother asks for it. Then you are to give it back to him. You are to do the same with his donkey, his coat or anything else of your brother’s that he loses. If you find something he lost, you must not ignore it. (Deuteronomy 22:1–3)

According to Nehama Leibowitz, this commandment is one of commission, not omission: “The mitzvah of returning lost property . . . involves, not only the passive taking charge of the article until the owner claims it, but also an active concern with safeguarding a neighbor’s possessions” (Studies in Devarim, p. 214). An “active concern” includes doing everything possible to locate the owner of the lost property. The finder must not only care for the property, but may not profit from it. And if it was invested, the finder must also return all the earnings. The Ramban (Rabbi Moses ben Nachman) makes it clear that the mitzva of returning lost property supersedes any inconvenience to the finder.

So why is this so important?  What does lost property have to do with relationships? Rabbi Harvey J. Fields explains that:

“Property is an extension of each individual. It is like the limb of one’s body. Loving one’s neighbor means taking care of all that is important to them as you would want them to safeguard all that is important to you. Returning lost property is a demonstration of love and concern for one’s neighbors.”

Bachya ben Joseph ibn Pakuda agrees, explaining that the act of restoring lost property fulfills the Torah’s instruction to “love your neighbor as yourself” (Leviticus 19:18). Yeshua further clarified the importance of our relationships, and that nothing is greater than our relationship with God, and with each other. May we, with God’s help, demonstrate love and concern for those around us, seeing within our fellow human beings a reflection of the Divine Image.

Chayyei Yeshua

John 21:1–25 – Staying the Course

In this week’s Besora portion, we read about the resurrected Yeshua, particularly through his interaction with Peter. There is much to be learned about discipleship and covenant-partnership with the God of Israel from this final chapter of John’s gospel.

In many ways, Peter represents the quintessential struggles inherent in the life of faith. Peter’s zeal for discipleship is unparalleled; he desperately seeks to know and love Yeshua even as he repeatedly misunderstands Yeshua’s words and fails to follow through with what covenant-partnership entails. Peter is the one who in John 13 recoils at the idea of Yeshua washing his feet, misunderstanding that the Son of Man came not to be served but to serve. Following Yeshua’s arrest in John 18, Peter denies Yeshua three times, terrified at what admitting his discipleship might mean. Yet Peter is also the one who, when many of Yeshua’s disciples fall away after a difficult teaching, declares, “Lord, to whom shall we go? You have the words of eternal life”(John 6:68). Peter’s passionate yet often erratic devotion to Yeshua is a prototype of the journey on which we all find ourselves.

Peter’s poignant love for Yeshua is perhaps nowhere clearer than in John 21. As soon as the disciples recognize Yeshua, Peter jumps into the water and swims to shore, unable to wait even a moment longer to be near his resurrected Messiah. Having seen the empty tomb, Peter models to us what it looks like to undergo, in the words of Richard Hays, a “conversion of the imagination.” He realizes that the God of love and life has power to triumph over death, and his faith in the God of miracles is manifest in his wholehearted belief that this one who stands before him is the very one whose death he had witnessed only days before. He recognizes himself to be living within the ongoing story of God’s covenant relationship with the people of Israel, a story that again and again reveals a God who rescues his people and conquers the powers of darkness and despair.

Like Peter, we cling to a biblical narrative that is carried forward by the decisive acts of God. And yet, God has chosen not to act alone in the drama of salvation history. Our Besora passage demonstrates anew that God has called us to partner with him in the ongoing work of redemption, and that our partnership consists first and foremost in obedience. In John 15, Yeshua teaches his disciples that those who obey his commands are those who truly love him, and these words are powerfully reiterated in John 21.

After the disciples eat with Yeshua on the shore, Yeshua asks Peter three times: “Do you love me?” Each time after Peter answers, Yeshua issues a command, effectually reminding Peter that his love must be made manifest through action, through service, through tangible imitation of Yeshua. It is only after the third repetition, when the text tells us that Peter is hurt at having been asked three times, that Yeshua reminds Peter that discipleship is inherently cruciform. This was the message that Yeshua wished to convey through washing his disciples’ feet—“no servant is greater than his master.” As we learn from Peter, following Yeshua does not mean always understanding his words; it means staying the course, no matter where it leads.

Next Week: Ki Tavo

Deuteronomy 26:1–29:8
Isaiah 60:1–22
1 Corinthians 15:1–11

See, this day I set before you blessing and curse: blessing, if you obey the commandments of the Lord your God that I enjoin upon you this day; and curse, if . . . → Read More: Re’eh 5770]]> The Set Table – Re’eh 5770

Deuteronomy 11:26–16:17
Isaiah 54:11–55:5
Luke 24:13–32

What is (are) the Jewish people commanded to “see” in this parasha?

See, this day I set before you blessing and curse: blessing, if you obey the commandments of the Lord your God that I enjoin upon you this day; and curse, if you do not obey . . . (Deuteronomy 11:26–27 (NJPS))

Parashat Re’eh is a well-known collection of laws and statutes from the book of Devarim ranging from matters related to the settlement of the Land to purging idolatrous practices from the life of the community. The book as a whole indicates that what follows is a series of “words” or “matters” that are heard by the community and spoken by the Lord, through Moses. So, between the speaking and listening, where does the injunction to “see” fit in, and what are the people seeing? It could very well be that the word, re’eh (see), is being used idiomatically in the same way it is sometimes used in English: “Now, see here, you should . . .” Or, it may be that there is something else going on.

The standard interpretation of re’eh is that it refers primarily to the reward for obeying God’s commands (blessing), and the punishment for not doing so (cursing). In other words, God is giving the Jewish people an option to be blessed or not and to see what that difference looks like:

Those Israelites who were not persuaded by hearing God’s commandments at Sinai, or by hearing Moses’ exhortations, are asked to see the difference that following God’s ways can make in one’s life. (Etz Hayim, p. 1061)

The contributors to the Etz Hayim commentary are most certainly expressing something meaningful by this comment, but the fact remains that the Jewish people were being told all of this, and the illustrative component of what they were being told here is no different than any other set of laws. The Etz Hayim commentary continues:

The distinguishing characteristic of human beings . . . is our ability to choose the values by which we live.  (Etz Hayim, p. 1061)

This gets to the heart of the matter. What is different in this moment of Moses’ exhortation is that now, more than any other time, we were able to see that we are being given a choice as well as where this choice will take place. This is more than the ability to see what the choice is; it is to come to see that there is a choice at all. As we peered into the distance to gaze upon the Land we were about to enter it became clear that the choices we would make would determine our success in that Land. The Land is not so much heard as it is seen. It is a place with great potential for life and joy, as well as death and sorrow. This draws in the totality of what we were told to re’eh (SEE).

A disturbing renewal of scorn in the larger world’s vision of the Jewish people has come in large part to the choices of the State of Israel. This is not to say that rising international scorn is proportionally justified, but rather that our success in the Land is related to our right relationship to God; a relationship that is not strong in the State of Israel by and large. We must see that regardless of the disproportionate response to Israel’s short-comings, the Jewish people are not given the opportunity to justify failure to meet the requirements for blessing in the Land. Those requirements have been spelled out for us in the Torah. God has made it clear that they are a choice but that the choice is between blessing and curse. May the Land of Israel become filled full with those who make the choice of blessing, so that there can be a swift end to the rising curse and a return of all Jews, especially Mashiach, home.

In what ways does our haftara reading for this week (Isaiah 54:11–55:5) speak of the age-to-come?

This week the Jewish community commemorates the third of seven Shabbats between Tisha B’Av and Rosh Hashana. This cycle of Shabbats is known as “the seven of consolation.” All seven readings come from the last portion of the book of Isaiah and originally proclaimed God’s message of comfort, consolation, and restoration to the exiles returning from Babylon in 540 b.c.e. These prophecies also have a pronounced eschatological character to them and have been understood traditionally to refer also to the character of the age-to-come. When we read these passages we not only remember the consolation the exiles experienced but also gain a glimpse of what the age-to-come of the rule of the Messianic Kingdom will look like. This week’s reading (Isaiah 54:11–55:5) hints at the age-to-come in a number of significant ways.

First and foremost, Daughter Zion, the city of Jerusalem, who had experienced so much humiliation at the invasion of the Babylonians (see Lamentations) and during other exiles, will be transformed into a glistening city of precious stones that will never again be torn down (Isaiah 54:11–12, 15, 17).

Second, the prophet predicts a day when the covenant fidelity that once marked a few will be seen in all Jerusalem’s inhabitants. All the Jewish people shall be “disciples of the Lord” (54:13). This reality will lead to a spiritual and physical renewal of the people. The fidelity and everlasting covenant that God promised to the House of David will now be extended to the entire Jewish people (55:3; cf. 2 Samuel 7).

Third, the lack of social righteousness and the perversion of justice that characterized Jerusalem before the Babylonian Exile (see Isaiah 1) will be replaced with a community “established through social righteousness” in which people will “be safe from oppression” and “have no fear” (54:14). This will lead to an overflow of abundance in society and provision for all those – the poor, the sick and the marginalized – who normally suffer greatly. The prophet speaks of this abundance with a wonderful invitation: “Ho, all who are thirsty, come for water, even if you have no money; come, buy food and eat: buy food without money, wine and milk without cost” (55:1).

Fourth, God will replace the abundant violence and discord of this age with “abundant peace” (rav shalom) in the time of Messiah. This phrase appears four times in the Tanakh and has been understood by the sages as a mark of the Messianic age (see Pesiqta de-Rab Kahana, Pisqa 18, Braude). Indeed this last characteristic – rav shalom – sums up the reality of the age-to-come. For this age of permanence, abundance, renewed covenant and righteousness will truly be a world of “abundant peace.”

Chayyei Yeshua: Luke 24:13–32 – Yeshua’s Self-Revelation on the Road to Emmaus

Luke begins the conclusion to his biography on Yeshua’s life by recounting an ironic interaction between Yeshua and two of his disciples (Luke 34:13–32). The event takes place on the day of Yeshua’s resurrection, while the two disciples travel from Jerusalem to Emmaus (13). As the disciples travel from Jerusalem, they encounter Yeshua somewhere along the road (15). Luke’s description of the event drips with irony. They do not recognize Yeshua, although they are aware of the rumors of his resurrection (24:16, 22–24). They have heard that some of the women discovered the empty tomb and even heard the reports of how an angel appeared to the women, informing them that Yeshua is alive (22–24).

Yet, the two disciples probably do not agree with each other on the meaning of these rumors, since Luke suggests that they are arguing with each other (the Greek word, suzeteo, in verse 15, conveys an emotional dialogue). They are amazed to learn that Yeshua is not aware of the events, which have taken place in Jerusalem during this Passover festival, because he must be the only one in the entire city who has not heard what has transpired (17–18). Luke laces this dialogue with irony; the reader knows the identity of Yeshua, but the disciples are unaware of their traveling companion’s true identity. Of all people in Jerusalem, Yeshua is most intimately acquainted with the precise details of the recent events. The disciples think that he must be an imbecile if he is ignorant of the death of their anticipated Messiah. The reader instantly recognizes the irony, because it is the disciples, not Yeshua, who are ignorant of what has transpired in Jerusalem.

Yeshua chastises the disciples for their ignorance (25). He then demonstrates from both the Torah and the Prophets how it was necessary for the Messiah to both suffer and die, before establishing his reign as king over Israel (26–27). In this case, I wish Luke had chosen to include this dialogue in his retelling of this incident, but alas we are left to speculate what passages from the Hebrew Bible Yeshua chose to show how the Messiah must both suffer and die. Of course, prior to his arrest, Yeshua made it clear to his disciples when predicted the suffering and death that he must endure, prior to his resurrection (Luke 9:21–22). Like the readers it is easy to criticize the two disciples for their inability to recognize Yeshua and their ignorance of the coming Messiah. Despite our tendency to critique the disciples as we read this encounter, we are guilty of the same presumptions. When the disciples met Yeshua along the road, they were distraught because Yeshua failed to redeem Israel from the hands of the Romans in the way they anticipated (24:21). Yet, the Messiah lived in a way they did not expect, and they did not recognize it. In the same way, we frequently presume God will work in certain ways. Fortunately for us, God does not consult with us when making his decisions. Like the disciples we face despair when we attempt to construct a reality apart from the one God reveals in his Word.

Next Week: Shofetim

Deuteronomy 16:18–21:9
Isaiah 51:12–52:12
Luke 24:33–49

Parashat Eqev is one which takes the children of Israel from a place of receiving the commandments in the previous portion in Va’etchannan to an expectancy of . . . → Read More: Eqev 5770]]> The Set Table Eqev 5770

Deuteronomy 7:12–11:25
Isaiah 49:14–51:3
John 20:19–29

What is the relationship between the Land of Israel and the practice of blessing in our parasha?

Parashat Eqev is one which takes the children of Israel from a place of receiving the commandments in the previous portion in Va’etchannan to an expectancy of the life they will have in the Land of Israel where they will apply it.

Many will recognize the section in Deuteronomy 8:10: ve’achalta vesava’ta u birakhta et HASHEM Eloqekha al ha’aretz ha tova asher nattan lakh “You will eat, and you will be satisfied and bless the Lord your God for the good land that he gave you.” This verse is the foundation for Birkat Hamnazon and is prayed after every full meal (with the expectation of those that do not include bread). Many times people rush through Birkat Hamnazon or skip over it without taking into account the value of this clear mitzva to make a blessing. This prayer also is a catalyst for our daily engagement with the Land of Israel and Jerusalem

The Rambam (Moses Maimonides), in relation to this week’s parasha, seems to have mixed opinions as to whether the mitzva of yishuv ha’aretz – the settling of the Land – is a present one. In Sefer HaChinuch, his book of mitzvot, he doesn’t count it as a distinct mitzvah. On the other hand in his great work Mishneh Torah, he refers to many mitzvot that are required in the Land. One example is found in Hilkhot Melachim 5:12 “A person should always dwell in the Land of Israel, even in a city mostly inhabited by non-Jews, and he should not dwell outside the Land, even in a city mostly inhabited by Jews, for anyone who goes outside the Land is like one who worships false gods.”

When we say the Hammotzi – before we eat bread. You will note that we remind that God brings it forth from the Ha’aretz – The Land. Surely grain grows the world over, but it is this Land that the Lord says is blessed with these seven species. The sages go as far as to say that the grain the world over emanates from the Land of Israel. This is how the Rambam in Eretz Chemda explains yishuv ha’aretz as an implicit command.

In Birkat Hammazon we proclaim that it is a Good Land that God as has given us, a land in which he promises we will eat bread without scarcity. If this is a good Land it follows that the mitzva of yishuv ha’aretz is in fact included in Birkat Hammazon.

Some may think erroneously that we are blessing the food, but instead we are blessing God who has provided this food; in our parasha the One who has caused our Land of Israel to be one that flows with milk and honey. has brought down the rains and caused the springs to bubble forth.

By praying Birkat Hammazon after the meal we taking an important role in the cosmos, and in our home in transforming what could be seen as a mundane physical act of eating and turning it to a spiritual occasion of joy and gratitude.

It may seem like Birkat Hammazon takes too much time out of our busy schedule, and yet many times I find it is a needed pause to contemplate and thank the Lord in the midst of the day, for his provision (hazan), the Land of Israel which he is bringing his people back to (ha’aretz), Jerusalem his city that is being rebuilt (boneh Yerushalayim), and his goodness (hattov vehammetiv). This should also remind of those who lack shelter, provision and a place they can call home.

In Gensis 43:11 Jacob speaks of Zimrat Ha’aretz (Litterally “the song of the Land”) in referring to the fruits of the Land of Israel. This provides a good picture of the way in which we sing our thankfulness and appreciation for his provision after the meal.

So next meal we pray Hammotzi and Birkat Hammazon allow the Land of Israel to enter in just a bit deeper into our lives. As we think of the Bread of Life our Mashiach we can think of the Land upon which he grew.

What lesson does this week’s Torah portion teach us about decision making and following in the ways of the Lord?

Parashat Eqev is a lesson in hearing and doing. The second paragraph of the Shema, which appears in this week’s parasha (Deuteronomy 11:13–17), begins by emphasizing the importance of these two concepts, of hearing and doing. The text states: vehayyah im shamo‘a tishm‘u “If you will earnestly heed the commandemnts which I give you this day” (Deuteronomy 11:13).  Rabbi David-Seth Kirshner points out that the phrase shamo‘a tishm‘u seems to be redundant, as both words are formed from the same Hebrew root: shin-mem-ayin (שמע) – meaning to hear. So what is the significance of saying it twice?

Throughout the Bible, repetition typically connotes emphasis.The prayer we recite right before vehayyah im shamo‘a tishm‘u is the Shema, from the same root, shin-mem-ayin (שמע), but there is no repetition – it is only said once, Shema Yisrael . . . “Hear O Israel.”

So what can we learn from this? Rabbi Kirshner suggests that “the repetition of the root shin-mem-ayin, is demonstrative of our partnership with God. Its function is to illustrate that in a relationship, even with God, we not only hear God, but we wish to be heard as well.”

Rabbi Louis Finkelstein, a former Chancellor of The Jewish Theological Seminary, used to say that when he prayed, he talked to God. But when he studied, God talked to him. He was hearing and being heard. To hear and be heard are key elements in any relationship.  But relationships are not built solely on communication alone. Deep and meaningful relationships must include hearing and doing as well!

This similar concept is reflected in the Apostolic Writings:

Don’t deceive yourselves by only hearing what Torah says, but do it!   (James 1:22)

James, the brother of Yeshua, instructs us that we must be both hearers of Torah and doers of what Torah says. If we truly believe that it is possible to have a relationship with God, then our definition of relationship requires something on our part.  We have to do our part, so God can do God’s part.

The verb shema has two allusions, “to listen” and “to do.” Further, our Torah portion teaches us that if we are faithful to do this, then God in turn will be faithful to us in fulfilling his promises to our ancestors. So let us build a relationship with each other, and with the Almighty, that is rooted not only in listening intently to one another but also in acting on what we are hearing as well.

Chayyei Yeshua: John 20:19–29 – Seeing is Believing!

We often depend upon signs before we will believe in the reality of God’s work in the world. A classic example of this is the exodus from Egypt. In Exodus 15, Israel rejoices at the capacity of their divine warrior-king to destroy the Egyptian army and lead them from bondage in Egypt. In Exodus 16, they are already grumbling for food, doubting that God will be able to provide for them. They want God to show them.

Thomas is like us and like our ancestors in the wilderness. He has seen Yeshua’s miracles. He helped to feed thousands with only a few loaves and fishes. He watches countless people healed and even some resurrected through Yeshua. In this week’s reading, we encounter Thomas, incredulous, listening to the report of the visitation Yeshua had paid his followers in their locked room in Jerusalem.

When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Yeshua came and stood among them and said, “Peace be with you.” After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Yeshua said to them again, “Peace be with you. As the Father has sent me, so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (John 20:19–23)

Thomas hears the report of the disciples encountering their risen Lord who entered a locked room to visit them. He hears how they saw his wounds and that he is alive. He hears Yeshua’s sending of them and the gift of the Holy Spirit empowering them for their work of forgiveness and reconciliation. Yet, Thomas does not believe. He wants the same experience the other disciples had received or he “will not believe” (John 20:25). What are we to make of Thomas’ doubt? Is it out of jealousy for the experience of the other disciples? Or does he, like our ancestors, not trust the capacity of God to do such a wondrous thing even when others tell him? In fact, Thomas did come to experience the risen Lord one week later.

Much has been made of Thomas’ doubt and the belief of those in later generations who had not seen, yet believed. But are we really that much different than Thomas? Many of us indeed continue to seek signs to encourage our faith, but that should not distract us from the task of following Yeshua’s mandate and sharing the news of our risen Messiah. Certainly, this was not a task that Thomas and the other disciples forsook. For after having seen the risen Lord they began the task of proclaiming the good news with their whole heart. How much more should be who have not seen, and yet believed, live out the commission of our Messiah!

Next Week: Re’eh

Deuteronomy 11:26–16:17
Isaiah 54:11–55:5
Luke 24:13–32

This week’s parasha is a source for many liturgical texts within the Jewish tradition such as Ve’ahavta (Deuteronomy 6:5–9), Ki HaShem Hu HaEloqim (Deuteronomy 4:39) from the Alenu, and . . . → Read More: Va’etchannan 5770]]> The Set Table Va’etchannan 5770

Deuteronomy 3:23–7:11
Isaiah 40:1–26
John 20:1–18

What can we learn from the centrality of the verb shin-mem-ayin in this week’s parasha?

This week’s parasha is a source for many liturgical texts within the Jewish tradition such as Ve’ahavta (Deuteronomy 6:5–9), Ki HaShem Hu HaEloqim (Deuteronomy 4:39) from the Alenu, and Vezot HaTorah (Deuteronomy 4:44) from the Torah service, with the most obvious being the great, prayerful/theological/liturgical declaration, Shema Yisra’el, HaShem Eloqenu, HaShem Echad “Hear, O Israel, the Lord is our God, the Lord alone” (Deuteronomy 6:4). Just as the Shema is central to the liturgical tradition of the Jewish people, the root form of this word, shin-mem-ayin, is particularly relevant and recurrent in the text of this week’s parasha.

Shin-mem-ayin (the verb from which we get the word Shema) can be translated as: “to hear” and “to listen” and in some contexts “to heed” and “to obey.” This verb appears in seven verses in Parashat Va’etchannan:

But the LORD was wrathful with me on your account and would not listen (shama) to me. (Deuteronomy 3:6; NJPS)

And now, O Israel, give heed (shema) to the laws and rules . . . (Deuteronomy 4:1; NJPS)

Observe them faithfully, for that will be proof of your wisdom and discernment to other peoples, who on hearing (yishme‘un) of all these laws will say, “Surely that great nation is a wise and discerning people.” (Deuteronomy 4:6; NJPS)

Hear (shema), O Israel, the laws and rules I proclaim to you this day! (Deuteronomy 5:1; NJPS)

The Lord heard (vayyishma) the plea you made to me. (Deuteronomy 5:25; NJPS)

Obey (veshamata), O Israel, willingly and faithfully that it may go well with you . . . (Deuteronomy 6:3; NJPS)

Hear (shema), O Israel, the Lord is our God, the Lord alone. (Deuteronomy 6:4; NJPS)

Each use of shin-mem-ayin is an illustration of an act of relating; whether between Moses and God, Israel and the nations, Israel and Torah, or Israel and God. The act of engaging in relationship known as shin-mem-ayin (a verb, something you do, an action) is one with a variety of consequences. The opportunity for Moses to enter the land of Israel was thwarted by God’s refusal to listen to his request. Israel’s listening, obeying, giving heed, to the words of God and Moses have direct bearing on their survival in the land and relationship with other nations. God heard them so they must now hear him. Listening is not passive for our people. It is the faith that we have heard, our willingness to hear others and each other, and our hearing of God that make us who we are when we are at our very best. Only in our shin-mem-ayin are we faithful to keep that for which we were commanded to care. As Moses’ sobering example in the beginning of the parasha shows us (Deuteronomy 3:23-28), only through God’s shin-mem-ayin are we able to receive God’s favor.

In this second parasha in the book of Devarim (“words”), we learn that words hold very little without their being heard, listened to, heeded, and obeyed. Our destiny(ies),  our relationships, and our words are all deeply bound in the act of shin-mem-ayin. May we merit to hear and to be heard.

Why do we read this parasha every year after Tisha B’Av?

Thought we were finished with all of the pleading already? This week, we spent a hungry evening on the floor reading Lamentations, remembering the horrific tragedies that have beset our people on Tisha B’Av: the destruction of the First & Second Temples, our explusion from England and Spain, the beginning of World War I, the Chelmniecki pogrom in Ukraine, the beginning of deportations from the Warsaw Ghetto, a terrorist bombing at a JCC in Argentina . . . Indeed, I thought we were finished with all of the pleading. No, the time has come again to read Moses’ famous last words, beginning with “and I pleaded.” In this portion, Moses warns of the consequences of failing to hold up our end of the bargain – observing God’s commandments. If we fail to hear and to obey, we will be driven out from the Land of Israel and become scattered among the nations. Why did our sages choose the Shabbat following Tisha B’Av for the reading of this portion?

According to tradition, it was the corruption of our people that led to the destruction of the Second Temple (see b. Yoma).  “Baseless hatred” is the buzzword that’s meant to describe our undoing, and seemingly characterized Jewish national life during the Second Temple period. But what is baseless hatred? It seems awfully vague and wholly unrelated to the minutiae of Jewish life – laws regulating our food, clothing, work, study, marriage, child rearing (even bathing habits!). What does baseless hatred have to do with God’s commandments?

The greatest commandment, according to Yeshua, is the love of God and the love of others (cf. Leviticus 19:6). Hillel offered a similar assessment. When asked to summarize the whole of Torah while standing on one foot, he said, “what is hateful to you do not do to another. All the rest is commentary.” The commentary of Yeshua and Hillel seem to draw a correlation between one’s love for God and one’s ability to love others. If love of God and love of others are intrinsically linked to each other, then “baseless hatred” of other people would imply a failure to love God, as well.

Indeed, the phrase “baseless hatred,” or sinat chinam, is literally “the hate of their chen.” A person’s chen is the quality that makes her unique. The part of her that is betselem elohim, in the image of God. To commit sinat chinam is to deny a person’s right to exist and to believe that person has nothing valuable to contribute to the world. Sinat chinam, then, is the condition and the action of ultimate arrogance.

If I assume that you have nothing of value to contribute to this world, then my thoughts and deeds make the statement that God doesn’t know what he is doing in creating and sustaining you. When I perceive a person made in God’s image as worthless and treat her accordingly, I violate the greatest commandment to love God. In violating this commandment, I may as well have nullified the whole of Torah.

Perhaps it is fitting that, only days after fasting in memory of the destruction of the Temple, we are reminded of Moses’ words warning us about the very behaviors that bring about these sorrows. We violate the whole of Torah if we do not love each other and act accordingly. And if we violate the whole of Torah, we lose our entitlement to life in the Land. The challenge of Jewish life is to find the chen within each person, no matter how distasteful they seem. In acknowledging the dignity of people who seem to have no valuable purpose in this life, we honor the ultimate wisdom of God and God’s confounding yet generous act of creation. To love others is to love God. This is the whole of Torah.

Chayyei Yeshua: John 20:1–18 – Responding to the Empty Tomb

John 20 gives the account of Miriam of Magdala, the mysterious “other disciple,” and Shimon Kefa as they encounter Yeshua’s empty tomb. Miriam is first to the kever (tomb), arriving in the darkness of the morning.  She is horrified to find the stone at the mouth of kever to have been moved. Who has stolen the body of Yeshua?  Where have they taken him? Never does she consider an alternative explanation. In desperation, Mary runs to report the situation. The “other disciple,” after hearing of the empty grave, runs to see for himself. Being first to arrive, the text says that he stooped down and looked in, and “saw the linen cloths lying there; yet he did not go in” (John 20:5). Shimon Kefa, also wanting to investigate the claim, runs behind the “other disciple” (not having the stamina to keep up). Shimon Kefa then boldly enters into the tomb to find the linen burial cloths empty, folded and undisturbed. It says of them that they “saw and believed” (John 20:8). Miriam, not considering a divinely orchestrated explanation for the empty tomb, “stood outside of the tomb weeping.” The account continues with Miriam’s conversation with two angels asking her, “Why are you weeping?” Yeshua then appears, and although mistaken for the gardener, he repeats the same question, while also asking “Whom are you seeking . . . Miriam?” Miriam’s eyes are suddenly opened and the mystery of the empty tomb is revealed by the resurrected and living Messiah himself.

How would you react to the empty tomb? Would you be one, like the “other disciple,” who is first to arrive, eager and passionate, but hesitates to enter into the empty tomb completely because of fear of the implications? Or perhaps, like Shimon Kefa, would you impetuously burst in, not considering the ramifications of what your eyes might see? Or lastly, would you stand outside the tomb like Miriam of Magdala, having difficulty seeing beyond the temporal?

Each of these three responses to the Living Messiah is within us. There are words of the Prophets that speak clearly and undeniably, and we can face Yeshua’s reality boldly and with confidence. Then there are aspects of Yeshua’s nature or teachings that are more complicated or mysterious, that we face with some hesitance and caution. Finally, there might be aspects of Yeshua’s relationship with the Father, his deity, and his purpose that we have difficulty seeing or considering beyond the natural. All of these responses are expected from disciples who are seeking the reality of our Messiah Yeshua.

Let us together strengthen our faith as we embrace and seek our Messiah, knowing that he is also seeking us.  Let us cling to Yeshua more deeply despite uncertainties that we face in our embrace of the resurrected Messiah.  Let us be strong and of good courage that the Afikomen has been found, and that he sits at the right hand of God, interceding on our behalf.

Next Week: Eqev

Deuteronomy 7:12–11:25
Isaiah 49:14–51:3
John 20:19–29

This shabbat, we start a new book of the Chumash, Devarim “the words” or, according to the sages, “the warnings” of Moses to the children of Israel. The Shabbat before Tisha . . . → Read More: Devarim 5770]]> The Set Table – Devarim 5770

Deuteronomy 1:1–3:22
Isaiah 1:1–27
John 19:17–41

What is the connection between Shabbat Chazon and Tisha b’Av?

This shabbat, we start a new book of the Chumash, Devarim “the words” or, according to the sages, “the warnings” of Moses to the children of Israel. The Shabbat before Tisha b’Av, which we will commemorate in fasting and prayer on Tuesday, August 20, is called Shabbat Chazon. It reminds us of the Chazon “vision” of the prophet Isaiah ben Amoz and the destruction of the Temple that he sees happening (Isaiah 1:1–27). He saw the impending destruction in this vision. It was a picture of a disaster that was approaching, but not inevitable. Today, we need to remember not just the destruction of the past, but to search how it applies to our present reality as a people. Can we divert harm to our people, can we be vessels of teshuva “repentance”?

What will our reality look like today if we can encourage and live to see the complete teshuva of our people and our re-gathering fully into our land of promise? What will this age of Tikkun Olam look like, Romans 11:15 speaks of a reality similar to “Life from the Dead”? That should give us some perspective on what we have seen in the past 2000 years . . . that the church has seen as a great outbreak of hope, but this seems like a precursor of something so much greater. This is the vision for a new generation. We have the opportunity to take our part in working towards this teshuva, return to God, his Land, and his tikkun “repair” of the creation that we have corrupted.

In Deuteronomy 1:5, Moses “makes (be’er) clear the Torah.” This word (be’er) speaks of making bare, clear or fully explaining the Torah. He is more than just repeating the Torah, he is making it applicable to the people. It is clear that this generation is going to go into the Land without his leadership, he is leaving them a legacy. Moses gives clarity and explanation to the importance of love and obedience of God. It is fascinating that he then connects this with the sin of spies that kept the previous generation from taking the Land. Traditionally Tisha b’Av is the date that the spies returned with this evil report.

In Psalm 106:24–27, it says that there was a blatant sin of scorning the Land.

Moreover, they scorned the desirable land, they believed not His word; and they murmured in their tents, they hearkened not unto the voice of the Lord. Therefore he swore concerning them, that he would overthrow them in the wilderness; and that he would cast out their seed among the nations, and scatter them in the lands.

It seems amazing that in Deut 1:2, the Torah emphasizes that it is only 11 days journey from Chorev to Kadesh Barnea, this being the edge of the Promised Land. The children of Israel were so close to entering the Land, only to be kept out by the evil report of the spies and the fear of the people that God would allow them to be destroyed in the taking of the Land. They would now be destined to journey in the vicinity of the Land for decades, without entering in.

How awesome Moses’ call to this new generation not to be limited by the frailties and scornfulness of their ancestors. Let us as a younger generation not despise our elders, but let us also not be limited by the extent of the restoration of our people in previous generations. We are living in times of great opportunity.

The chain reaction of generations of exiles that has plagued our people from the generation of the spies is one that needs to remind us as we approach Tisha b’Av of the need to draw near corporately as well as individually in true teshuva. It is time for the chain of destruction to be broken. We live in a generation that again is being allowed to enter into the Land of Promise after generations in which it was barred. Can we dare imagine scorning this inheritance. What would the consequences of this be on us as individuals and corporately on our people. While there is a place to help Jewish people find the Messiah in the Golah (Exile), it is time that we show them as well the path to a Land of Restoration. What will that Land of Hope be if it is detached from the physical land of blessing that has been promised us?

We need to beware that none of us in our own personal lives, whether in the land of Israel or in the Exile, do not allow for there to arise areas of our life that would lead us into years of wandering in a spiritual desert away from the fullness of God’s design for our lives. I contend that while there are many challenges to our lives in the land of Israel, there is a also a special element of shekhina that is part of the “local call effect” that we can make from Israel to the throne room, from these hills of our homeland.

What is the primary focus of Moses’ speech in Parashat Devarim? How do we apply this lesson on a personal level?

There is a well accepted principle involved in Torah study known as ma’aseh avot siman lebanim – “the acts of the forefathers are a sign for their descendants.” Shaul ties this idea to Israel’s journey through the dessert: “These things happened to them . . .  [and] were written down as a warning to us who are living in the last days” (1 Corinthians 10:11). The Baal Shem Tov applies this to the life of every individual: “The forty-two ‘stations’ from Egypt to the Promised Land are replayed in the life of every individual Jew.” How are we to relate this concept to this week’s Torah portion?

Deuteronomy opens with the preamble to Moses’ twenty-one chapter speech (chapters 5–26) exhorting Israel as they are poised to enter into the Land of Canaan. The theme of this preamble (chapters 1–4) centers on Israel’s inability to “possess the land.” Moses uses the verb yirash “to posses” eleven times in this week’s parasha alone (1:8, 21, 39; 2:12, 21, 22, 24; 3:12, 18, 20). Moses states that this was Israel’s entire mission and purpose, tying it to the covenant of the forefathers (1:8). The 11^th century French commentator, Rashi explains that so resolved was this mission that if Israel had not sent the spies they would not have even had to go to war at all (Rashi on 1:8).

After reminding Israel of her mission, Moses retraces the stages throughout her journey in the desert. The first “stop” was the incident in Parashat Yitro (Exodus 18), where Israel was supplied with a civil and criminal court system to enable unity and resolve theological and civil disputes. Moses noticeably conveys that Israel clearly understood their mission: “I commanded you at that time all the things that you should do” (Deuteronomy 1:18). Later, Israel responded in disbelief after the evil report of the spies, and became “broken” (1:22–27) at the thought of facing their enemies even in the face of Moses’ reassurance that God would literally “fight for Israel” (see 1:29–33). The genereation of the wilderness had been disqualified from their mission.

Israel’s turning point came when this generation died out (2:16–17), although the Ralbag (or Gersonides; 1288-1344) makes an interesting observation:

Toward the end of the [forty years] many [of Israel’s men of war] were still relatively young, for those who were twenty at the time of the spies’ mission were only now fifty-eight . . . God [therefore] caused those survivors to die before their natural time so that they would not delay the new generation  (Ralbag on Deuteronomy 2:15)

Ralbag’s comment carries with it a sobering idea: those who didn’t live up to their mission were disqualified and taken from life “prematurely.” To be sure, God honored their acceptance of the covenant at Sinai (“God’s callings are irrevocable;” Romans 11:29); yet one wonders how different those Israelites’ lives might have turned out – not to mention the implications of their potential loss of reward in the World to Come. The Brit Chadasha is replete with references to the believer’s klesis “calling” (e.g., 1 Corinthians 1:26, 7:20; Ephesians 1:18, etc.), and we are enjoined to “press forward” in the “high calling of God in Messiah Yeshua” (Philippians 3:14). May God bless us all with the knowledge of our unique mission in life and give us the strength to fulfill it in our lifetimes.

Chayyei Yeshua: John 19:17–41 -  A Personal Churban

This week we focus on the crucifixion and burial of Yeshua. The retelling of this tragic event is meant to invoke a sense of mourning and cause us to identify with the humiliation, suffering, and abuse our Messiah took upon himself on our behalf.

It is no accident we are reading this section at this particular time. For we are currently in a period known throughout the Jewish community as the “Three Weeks” – an allusion to the three week period of mourning between the 17th of Tammuz and the 9th of Av which recalls the siege and destruction of Jerusalem by the Romans in 70 c.e. During this time period, many observant Jews refrain from participating in celebrations and observe other customs of mourning.

Tisha B’Av is also associated with many other tragic events in the history of the Jewish people – the ill-report of the 12 spies, the destruction of both temples, the expulsion of Jews from Spain in 1492, the first deportations of Jews from the Warsaw Ghetto – and the list goes on!

And it is not just our current time frame that connects these two tragic events, Yeshua does as well:

Yeshua answered them, “Destroy this temple, and in three days I will raise it up again.” The Judeans said, “It took 46 years to build this Temple, and you are going to raise it in three days?” But the “temple” he had spoken of was his body.

John 2:19–20

Yeshua identifies his own crucifixion with the Churban, the destruction of the Temple in Jerusalem. What is even more interesting is that Yeshua makes this statement BEFORE the Temple was actually destroyed almost 40 years later. In some sort of way, Yeshua may have also been prophetically alluding to the coming destruction in addition to his own death.

Our rabbis teach us that everything is connected to Mashiach. This is just one more way in which we see Yeshua as One Man Israel – where Yeshua’s life perfectly parallels the joys, experiences, and sufferings of the Jewish people. The sacrificial death of Yeshua is deeply connected to the destruction of the Temple in Jerusalem. Yeshua’s death is a personal Churban, a personal destruction of cosmic proportions.

But the parallels do not end there, for although we are currently in mourning and yearning for redemption – our hope is not lost. As we prepare for Tisha B’Av, let us not only mourn the tragic history of our people and the loss of the Temple – the location where God’s manifest presence resided on earth – but let us also identify with the death and crucifixion of our Suffering Servant.

For although we mourn now, both of these tragic events will eventually bring about a fullness of redemption, and one day we will experience the complete manifest presence of God once again. May that time come speedily and in our day!

Next Week:  Va’etchanan

Deuteronomy 3:23–7:11
Isaiah 40:1–26
John 20:1–18

In this week’s parasha, we learn about Pinchas, Moses’ great-nephew, who witnessed immorality in the form of going against God’s law. Such immorality had begun to run rampant throughout the Israelite . . . → Read More: Pinchas 5770]]> The Set Table – Pinchas 5770

Numbers 25:10–30:1
Jeremiah 1:1–2:3
John 18:1–27

What can we learn in Parashat Pinchas about being a leader and standing up for the LORD?

In this week’s parasha, we learn about Pinchas, Moses’ great-nephew, who witnessed immorality in the form of going against God’s law. Such immorality had begun to run rampant throughout the Israelite camp in the form of sexual misconduct:

While Israel was staying in Shittim, the men began to indulge in sexual immorality with Moabite women, who invited them to the sacrifices to their gods. The people ate and bowed down before these gods. So Israel joined in worshiping the Baal of Peor. And the Lord’s anger burned against them.

Numbers 25:1–3

Then . . .

. . . an Israelite man brought to his family a Midianite woman right before the eyes of Moses and the whole assembly of Israel while they were weeping at the entrance to the Tent of Meeting.

Numbers 25:6

Pinchas had witnessed this unlawful relationship occurring between Zimri, the prince of the tribe of Shimon, and Kozbi, a Midianite princess before the entire assembly, and he burned with zealous anger and actually killed the two of them in response!

Now, this may seem quite extreme in contemporary times, but then Pinchas knew that they had been commanded not to mate with Midianite women or to fall into idolatry by worshiping their pagan gods.

According to the Talmud, at the moment that Zimri presented his challenge (whether or not Moses would permit the union of himself and a Midianite), Moses forgot the law he had received from God at Sinai: namely, that a zealot must take action to eliminate the Jewish perpetrator of such an immoral act. Moses’ momentary forgetfulness caused an outbreak of weeping among the entire nation.

(Wagensberg 2007) (italics added)

Because Pinchas did what he did, he actually ended up saving Israelite lives, and the Lord, who was furious at their misdeeds, lifted the plague with which he had punished all of Israel. In this one action, Pinchas, a faithful follower of God, removed the hand of castigation from all of Israel.

So what does Pinchas teach us about being a leader and standing up for the Lord? In the modern world, it is rare to find one who will stand up for the laws of God given to his people, against pop-culture. Instead of trying to make the cultural milieu the standard for behavior, one must make the Torah and God’s commands primary – taking precedence over the “so called” norm.  Moses, being the great leader that he was, eventually realized his wrong in forgetting what God had called to be proper behavior and almost accepted this sin. It was Pinchas who actually did something about it, albeit quite drastic and certainly not what one should do today – but there is a sense of zealous righteousness here. Because Pinchas stood up for God, God responded in love and grace, as is his character, and removed the plague that had been placed on Israel as punishment for their immorality.

The world is filled with constant battles of morality these days, and it is the leaders who are responsible to set the example of standing up for righteousness and having accountability in their lives. It is their followers who will become strong leaders themselves as they emulate the example set before them. Moses was a great leader, absolutely, but in this parasha we see that even leaders can forget, and it takes someone to remind them sometimes of what they have been called to do – to lead and carry the torch of righteousness as an example for all of their followers.

The daughters of Zelophehad – Mahla, Noa, Hogla, Milca, and Tirza – approach Moses and the elders of the community after their father dies (Numbers 27:1–11). There is no male heir to inherit his property, and no legislation concerning daughters. These five women recognize that the Law of Moses has made no provision for their inheritance and decide they should be next in line to carry on their father’s name (property). Their actions result in changes in the Torah. There are three other places in the Torah where actions of people result in changes in the Law as well, can you recount them?

The daughters of Zelophehad’s case is the last of four cases in the Torah in which changes are made to the Law; the other two are in Numbers and one is in Leviticus:

1. The first one is a story about a blasphemer found in Leviticus 24:10. A man whose mother was Israelite and father Egyptian got into a fight with an Israelite—the Israelite pronounced the name of God in blasphemy and was taken into custody until it was decided by God (through Moses) what to do: a new law resulted—no pronouncing the name of God. He was then stoned.

2. The second case is found in Numbers 9:6: some men wanted to know whether they could present the Passover sacrifice because they were unclean due to contact with a corpse. They stood by as Moses inquired of God on this matter. God allowed it and makes a law confirming it. At the same time God adds that those who are clean and do not offer a sacrifice will be cut off from their kin.

3. The third case involves a Sabbath violator and can be found in Numbers 15:32. A man was gathering wood on the Sabbath while the children of Israel were in the wilderness. It says that those who found him brought him to Moses and Aaron, and to the whole congregation; “They put him under guard, because it had not been explained what should be done to him.” God commanded that he be put to death and the entire congregation stoned him.

Only one of these cases had a positive outcome: the one where the unclean men consider their situation and wisely approach the leadership to see what God would say on something not yet legislated. Those involved in the two other cases did not contemplate their situation or bother to approach the lawmakers for advice—this resulted in their death. The daughters of Zelophehad followed the model of the wise men who asked first before assuming to take the law into their own hands. As a result God blessed them with an inheritance (with some conditions—that they marry within their clan (see Numbers 36).

Chayyei Yeshua: John 18:1–27 – Yeshua is Arrested

John’s overarching descriptive portrayal of Yeshua’s life demonstrates to the reader that Yeshua is unlike any other man who has ever lived – he is the Son of God (20:31). Yet, in addition to Yeshua’s divine nature, John also allows the reader to encounter Yeshua as the Redeemer, the Light of the World, the Divine Name Incarnate, and the Prince of Peace. This week’s passage detailing the arrest of Yeshua highlights all of these aspects.

Yeshua is the Redeemer: Yeshua’s arrest takes place in a garden (Gethsemane, according to Matthew and Mark).  But John refers to it simply as a garden, perhaps pointing to the fact that humanity was separated from God in a garden, and now Yeshua is being arrested in a garden.  Thus, what started in a garden ended in a garden.

Yeshua is the Light of the World: The group that came to arrest Yeshua consisted of Roman soldiers, Jewish servants, and an apostate apostle (v. 3). Additionally, they were carrying with them torches, lanterns, and weapons. Both Jews and Gentiles came searching for the Light of the World (ironically) with torches and lanterns and are guilty the death of the Son of God.

Yeshua is the Divine Name Incarnate: When the group arrives, Yeshua asks them who they are looking for.  When they respond, “Yeshua of Nazaret,” he responds, “I am he.” Immediately they drew back and fell to the ground (v. 6). Yeshua asks this question twice, and his response echoes the Divine Name of Exodus 3:14: “I AM.” In this moment, Yeshua identifies himself as both the man who comes from the small, insignificant town of Natzaret, and the One who bears the Divine Name.

Yeshua is the Prince of Peace: The arrest scene demonstrates how much control Yeshua has over the entire situation.  Although completely capable of defending himself and his disciples, he requests that the soldiers not harm his disciples, reprimands Kefa after he draws his sword and cuts off a servants’ ear, and willingly submits to the soldiers, rendering their weapons useless.

This week’s arrest scene encapsulates the story and nature of Yeshua in just a few verses. What initially comes across as a low point in Yeshua’s ministry actually provides followers of Yeshua with much encouragement! In moments of darkness, Yeshua is our Redeemer, our Light, the Divine Name Incarnate, and our Sovereign Prince of Peace!

Next week: Parashat Mattot-Masei

Numbers 30:2–36:13
Jeremiah 2:4­–28; 3:4 (Ashkenazim)
Jeremiah 2:4–28; 4:1–4:2 (Sephardim)
John 18:28–19:16

The story of Bilaam and his quest to curse Israel is an intriguing account of God’s interaction with humankind. Bilaam does his level best to get God’s permission to . . . → Read More: Balaq 5770]]> The Set Table Balaq 5770

Numbers 22:2–25:9
Micah 5:6–6:8
John 17:1–26

Bilaam blessed Israel three times. What was different about the third time?

The story of Bilaam and his quest to curse Israel is an intriguing account of God’s interaction with humankind. Bilaam does his level best to get God’s permission to curse the Children of Israel, but each time God tells him to bless them instead. Let’s take a look at how Bilaam approaches his quest and see what, in the end, makes him bless Israel with words that are special to this very day.

When Bilaam receives his first set of visitors he does not seem to know what God wants him to do. Despite his greed, he asks God for input on Balaq’s request, and, however reluctantly, refuses to go. When Balaq takes it up a notch, sending along princes instead of messengers, Bilaam goes back to God and gets his “permission.” It is like one of those times your mom gave you “permission” when you wanted to go out on a school night and she wanted you to have some freedom, but you knew all along that the responsible thing to do was to stay home. Bilaam should have stayed home. His close encounter with a newly-Narnian donkey and an angel aching to give him a lobotomy do not convince Bilaam that mamma was right, so our single-minded villain continues on his way.

When he stands on top of Bamot Ba’al, the first of his three places of blessing, Bilaam takes out his best divination tools and gets to work. Then God happens to come along. The Torah (Numbers 23:4) uses the word vayyiqar, which refers to a casual, even shameful, meeting. Rashi tells us that God was only dropping by to defend Israel, and would never have responded to the divination techniques Bilaam was using.

The first blessing Bilaam pronounces on Israel is certainly not one of his own choosing. Verse 5 tells us that God put the words into his mouth, and Bilaam just has to go along with it. When Balaq gives him the opportunity to try again from another spot that allows a better view of some of the people, Bilaam is all too happy to comply.

In this second curse attempt, from the top of mount Pisgah, God puts the words in Bilaam’s mouth again, forcing him to say some things that are as much a rebuke to him as to Balaq. God reminds them that, unlike people, he does not lie. God’s blessing will stand despite their evil intentions, and, more than that, he does not even see anything worth cursing in Israel. Israel is his friend.

Numbers 23:23 is one of the key verses in this story, and seems to lead to the third and final blessing from Bilaam.

For there is no omen against Jacob,

Nor is there any divination against Israel;

At the proper time it shall be said to Jacob

And to Israel, what God has done!

The first two blessings were the result of Bilaam’s divination attempts, and God only “happened along” in both cases. This third blessing takes on a completely different tone. Instead of pulling out his divination tools, Bilaam goes up to the top of Pe’or and looks out on the entire people of Israel. He is no longer seeing only a few of the people; he is seeing all four divisions laid out in front of him. Targum Onqelos says that his intention this time was to remind God of the Golden Calf. However, this time God does not chance upon him; the Ruach Haqqodesh rests upon him.

That is what makes this third blessing so special. It is no longer just words forced into Bilaam’s mouth. His eyes are opened, and he is given a glimpse of the true thoughts of God, the true blessing on Israel. This is the chosen people of the Lord, solid as cedars planted by water, protected by the Most High, and maintained by the promise given to Abraham:

And I will bless those who bless you,

And the one who curses you I will curse.

And in you all the families of the earth will be blessed. (Genesis 12:3 )

What message might this week’s Torah portion have concerning current affairs?

A talking donkey, a Moabite king, and a prophet-for-hire. As absurd as it sounds, these are the three central figures in this week’s Torah portion. Parashat Balaq speaks of a non-Jewish prophet (Bilaam) who was hired to curse the people of Israel.  Multiple times Bilaam attempted to curse Israel, and each time God caused him to speak a blessing instead of a curse. In the parasha, Bilaam sets off on his donkey to meet with Balaq, the king of Moab. However, a strange thing happens. On the way, God sends an angel to bar the way of Bilaam. Three times the donkey refrains from continuing and each time Bilaam beats the donkey. After the third time, God enables the donkey to speak, responding, “What is it I have done to you that you beat me these three times?” (Numbers 22:28). It was not until God enabled Bilaam to see the angel that Bilaam truly realized what was happening.

Despite this warning from God to be careful not to curse Israel, Bilaam still met with Balaq. Three times Balaq instructed Bilaam to curse Israel, and each time Bilaam blessed the people of Israel instead. In his first prophetic utterance, Bilaam states: “How am I to curse those whom God has not cursed? How am I to denounce those whom God has not denounced?” (Numbers 23:8). God makes very clear that Israel is blessed, and no matter how many times one tries to curse Israel, or position themselves against the Jewish people, God always intervenes. This has been the continuous story of the Jewish people. In every day and age, a figure or people rise up to destroy the Jewish people, and each time we overcome with God’s help.

We are repeatedly taught that whoever blesses Israel will be blessed, and whoever curses Israel will be cursed. Despite how clear this message may seem to you and I, this message is apparently not so clear to the rest of the world. As I read this week’s Torah portion, I could not help but think about current affairs, and particularly world reaction following the Gaza flotilla incident. Furthermore, this current sentiment against Israel has been absorbed even within the very body which claims to follow a Savior who is God-incarnate as a Jew. Apparently even various denominations have failed to grasp Israel’s central role within God’s unfolding plan for the world.

A recent editorial in the Jerusalem Post, entitled “Moral Lapses in the Church” (June 21, 2010) notes:

Unlike American evangelical theology, liberal Christian denominations do not believe the Jewish people have a continuing role in God’s plan. Nor do they see the return of the Jewish people to the Land of Israel as an inevitable step in the redemption process.

One does not have to look far – politically, socially, nor theologically – to see how we have missed the central message of our Torah portion. Of course Israel is not perfect. And yes there are many groups and individuals who do stand with Israel. But the message (and the warning) remains the same – despite the millennia which separate Bilaam and ourselves. God has a continuous unfolding plan for Israel and the Jewish people. Of course, there are those who will continue to attempt the path of Balaq and Bilaam – to curse Israel. There will also be those who will continue to intercede and speak out on behalf of Israel and the Jewish people. I hope we will choose to speak up.

Chayyei Yeshua:  John 17:1–26 – An Invitation to Holiness

John 17:1-–6 displays a most incredible, dramatic intertwining between Yeshua the Son with his Father. This passage is one of the most incredible and eloquent presentations of the words of Yeshua. Hours before he is taken into custody to face his death, he is adamantly praying to the Father to watch over those who had chosen to follow Yeshua. In lieu of his pending death, Yeshua clearly puts others first bringing forth an obvious lesson of selflessness throughout his entire prayer. However, more than this, there is an intimate conversation taking place.

A father and a son talking intimately with one another is a beautiful picture. Imagine a young boy running to keep up with his father in the park, hanging on every word his father says. Any advice dad offers, the son eagerly absorbs and watches him closely for an example. They play ball together, throwing and catching. Before the son asks questions, dad already knows how to answer. There is a distinct knowledge of one another, unique only to dad and Son.

When Yeshua offers this prayer to his Father, we get the idea that they are deeply intertwined with one another. They know each other’s thoughts and predict their questions and answers with one another. Yeshua knows that if he pleads with the father to help those who had chosen to follow him, that the Father would do so without question. Yeshua asks his Father to, “keep them and care for them—all those you have given me—so that they will be united just as we are,” (v. 12). Is it really possible that such holiness would desire so much that man would be united in him as intimately as he is with his holy Father? It seems impossible and yet, Yeshua brings forth an invitation to come into this very special relationship, designed for holiness.

To be a disciple of Yeshua was not an easy task. It was revolutionary and uncertain, but his followers put their faith in him, trusting him for each and every step. Pleading with his Father, Yeshua again requests, “I’m not asking you to take them out of the world, but to keep them safe from the evil one. They are not part of this world any more than I am” (vv. 15, 16) He says that we are not of the world any more than he is of the world. By this, Yeshua shows his view of his followers – as already holy and able to enter into such an elevated relationship. It is a humbling honor to be invited into this intimacy.

Finally, Yeshua says, “My prayer for all of them is that they will be one, just as you and I are one, Father—that just as you are in me and I am in you, so they will be in us, and the world will believe you sent me” (v. 21). As we have been invited to share in holiness, to have full access to God the Father through his Son, we are able to have intimacy with one another as followers of Messiah. In our unity with each other, we are unified to the Father and Son. Because of the request of Yeshua to his Father, we are able to commune as if we too were “related,” because we are his followers. It is this revolutionary relationship that is not of this world, but is questioned by it. As we engage in this intimate invitation, the world will know that the Father sent his Son and in this, they will be glorified. Today, ask the Lord to be intimate with you – to bring you to that place that only he and you can share in a depth that will revitalize your spirit! God longs to be close to you; he desires that you allow him that knowledge. Grow with him today. Accept his invitation.