This is a terrific beginner’s Torah study for Messianic newbies. Beyond a short introduction, the entire book consists of a brief study of each parashah (portion) of the annual Torah reading. No matter when you buy the book and start studying the portions for each Shabbat, you can dive right in.
Although advertised as a five-minute study per Torah portion, to me they were about two-and-a-half minutes but then I read fast and, after many years of study, a lot of the material seemed pretty familiar. Darren didn’t pull all of the commentaries from his own knowledge, but rather relied on the published insights of such sages as Rashi, Rambam, Ramban, as well as some Chassidic interpretations. The Bible translation used is the ESV which isn’t my favorite but you can’t have everything.
All in all, as I’ve said, this is a very good beginner’s Torah study guide for the non-Jew in the Messianic community (or Jew who has absolutely no background in Torah study perhaps having spent most of their religious life in the Church) or mainstream Christian to start out with. It’s completely approachable and easily digestible.
Darren also points the reader toward calendars for the current Torah cycle including those that reference the Apostolic Scriptures (New Testament) as well as the Torah, Prophets, and Writings.
Since Darren stated that he used specific sources for his commentaries, I’d have liked to have seen those sources cited for a number of reasons. First off, there are many opinions in the world of the Jewish sages that have been collected for hundreds or even thousands of years and not all of them agree. In Christianity, disagreement among theological authorities is seen with worry but in Judaism it’s pretty much the norm and dynamic tension is much better tolerated. But for the someone completely new to Torah study, I think it would help to know who said what. Those sorts of brief citations can be commonly found in my copies of the Chumash and Tanakh.
Also, in a published work, there are customary methods of identifying information that is not original but created by another authority. Typically, authors or organizations want to be acknowledged when their material is being used by someone else.
Finally, since this is a beginner’s guide, the reader might want to know where to go next after they’ve progressed beyond what is offered in this resource, so those citations could have been used as road signs pointing ahead, so to speak.
The only other thing I can think of is that Darren, at the very end of his book, could have added a few pages of “where to go next” for more involved Torah study resources, Messianic and otherwise. I know when I get my hands on a hot resource that whets my appetite, I want to start reading a lot of other stuff and I think Darren is well-positioned to offer such guidance to his audience.
Then Moses and the Children of Israel chose to sing this song to Hashem, and they said the following: I shall sing to Hashem for He is exalted above the arrogant, having hurled horse with its rider into the sea.
–Exodus 15:1 Stone Edition Chumash
Miriam the prophetess, the sister of Aaron, took her drum in her hand and all the women went forth after her with drums and with dances. Miriam spoke up to them, “Sing to Hashem for He is exalted above the arrogant, having hurled horse with its rider into the sea.”
–Exodus 15:20-21 ibid
“How can you sing when my people are dying?”
–Talmud Sanhedrin, 39b
I quoted from today’s Torah Portion and from Talmud as much as a lesson to myself as for others. I’m not speaking so much about celebrating or cheering when our enemies (or people we just don’t like) die, even a very deserving demise. I’m addressing how we cheer when we think we’ve trounced some else’s opinion particularly in the realm of social media including the blogosphere.
Believe me, I’m as guilty of this as anyone else.
But it occurs to me that at some point, when we attempt to champion our own cause at the detriment of someone else’s, we are trying to harm the other person.
Recently on Facebook (clicking that link will take you to an image some would find offensive so choose wisely) I engaged another person, someone in my local community who I used to work with, over the matter of women dressing up in vagina costumes for the national Women’s March of a weekend or two ago. To me, it looked incredibly degrading and seemed to be communicating that these “progressive” and “liberated” women saw themselves as nothing more than their genitals.
I believe they were actually responding to a comment attributed to Donald Trump which he made some years back (and which was recorded) about grabbing women by their “p*ssies which I indeed do find highly offensive.
However, I’m not sure that responding by dressing up as the object of Trump’s interest (as suggested by his comment) is the best way to protest and I said so.
Of course, I was accused of misunderstanding the symbolism involved and maybe even somehow denying these women the right to choose their own symbols.
We went back and forth a few times and then I dropped it (not everyone else did) figuring I’d made my point and people were free to disagree with me.
Did he “win” and I “lose” because I didn’t continue the “battle?” More importantly, if I had continued the exchange and if he became silent, should I have celebrated his “defeat?”
Just so you don’t misunderstand me, I do believe in standing up for morality and I believe vagina costumes and some of the language used by the women and men (yes, some men dressed up for the occasion as well) involved was offensive.
Now I know I can be accused of supporting the “Patriarchy” for that comment, as if I, as a religious male, have some sort of right to control the behavior of women. No, it’s not about control. I don’t “control” the behavior or dress of my wife and daughter (they’d explode if I even tried) and only exercise some control over my granddaughter’s choice of apparel because she’s just two-and-a-half.
Women are free to wear whatever they choose and to behave in any manner they desire (short of breaking the law or otherwise causing harm), but in this nation of free speech rights, I can choose to express my opinion on what I think is acceptable and unacceptable behavior from men and women based on my moral and ethical values. I would also object to men protesting while wearing “penis” hats (my friend said somewhere on Facebook that the Washington Monument is a giant penis symbol which I find kind of ridiculous since not everything that is taller than it is wide is a penis).
If I were a better person, I probably wouldn’t get into these debates at all since long and bitter experience has taught me that they do absolutely no good in changing anyone’s mind.
And yet, if no one objects to offensive and ludicrous imagery and symbolism, that amounts to tacit acceptance and agreement.
How far can we go in objecting before we find ourselves driven to metaphorically “kill” the person with whom we disagree?
For more, read Mrs. Lori Palatnik’s article When Evil Falls. It doesn’t directly address my point, but it is illuminating nonetheless.
How can we find and hold onto joy in this world without it slipping out of our hands? The holiday of Simchat Torah provides an answer. As we dance with the Torah, we bask in the unique, eternal happiness that only Torah can bring into our lives. “It is a tree of life for those who grasp it” (Proverbs 3:18).
I don’t suppose this will be much different from many other posts I’ve authored before, but every so often, I just need to say something here.
I’ve spent this season pretty much ignoring the High Holy Days. I didn’t even build our Sukkah this year. My wife (who is Jewish) didn’t seem to have any interest, and since I’m not Jewish, it seemed at least a bit presumptuous for me, a Goy, to construct a Sukkah when my Jewish wife was unconcerned. In fact, she left town last Monday and will be coming home tonight, so she would have missed out on much of the festival anyway.
Now that the holidays are over including Sukkot, I experience a sort of relief. I don’t have to concern myself with what I should or shouldn’t do as a “Judaically-aware Gentile believer” or whatever you want to call me.
Well, they’re not quite over yet. Simchat Torah begins at sundown tonight and ends on Erev Shabbat. Oy.
Depending on who you talk to, Gentiles and especially Christians have no part in the Torah. Oh sure, I’ve heard some “Messianic Gentiles” discuss an application of Torah or some small subset that applies to us, but really the key to understanding what’s supposed to apply to us can be found in Acts 15. Maybe the Didache has applications for us and maybe it doesn’t, but it doesn’t give us a share in the Sinai Covenant.
So what do we have?
According to Gutfreund’s article, there are five ways the Torah brings joy to the Jewish person:
It gives then higher goals
It shows them how to be grateful
It teaches them hope
It connects them
It gives them flow
As I said above, it’s my opinion that Gentile believers can’t claim the Sinai Covenant and thus we can’t claim the Torah, so what do we have?
To paraphrase Paul in one of his epistles (Romans 3:2) “Much in every way.”
Though we have no direct covenant relationship with God, He has determined that He will love us anyway and, through His mercy and grace, has allowed us to partake in the blessings of the New Covenant through our faithfulness and devotion to Rav Yeshua (and conversely by the merit of Rav Yeshua’s faithfulness to Hashem).
I know it’s been said that before Abraham, there were no Jews, so the Gentiles must always have been part of God’s plan for redemption. It’s not that simple. Before Abraham, there was no distinction between a covenant and non-covenant people. Once there was Abraham and Isaac and Jacob and Moses, the whole playing field changed. God made a decision (well, He’d always has made, is making, and will always make that decision). He chose a people unto Himself, a special people separated to Him from the nations of the Earth.
Sucks to be the nations, huh?
The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.
–2 Peter 3:9 (NASB)
This could be interpreted as including the Gentile and thus expressing God’s desire that we should not perish either.
So if we don’t have the Torah, do we have higher goals, the ability to be grateful, hope, connection, and “flow?”
Let’s take that last one first. What is “flow?”
Our happiest moments occur when we are in the “flow,” completely engaged and absorbed by an activity we are doing. We transcend our physical and emotional limitations by immersing ourselves in the energy of the moment. Torah gives us this sense of flow when we are doing a mitzvah that is challenging for us but within our grasps. We visit the sick even when hospitals make us nervous. We invite the widow from across the street to Shabbos dinner even though we aren’t in the mood for guests. We give tzedakah even though we are anxious about our finances. We choose to overcome a limitation inside of us and move forward even when we have to push ourselves to do so.
It’s not like a Gentile believer can’t perform mitzvot, it’s just many to most of the Torah mitzvot don’t apply to us. However, I would argue, generally doing good certainly does apply to us. We can visit the sick, comfort the widow, show kindness to the orphan, give to charity, and many other things that would give us a “flow.”
Certainly, faith in God through Rav Yeshua can give us higher goals. After all, believers, Jewish and Gentile, ideally live transformed lives, lives where we are not the same people we were before becoming devoted to Hashem.
Even more than the Jews, we Gentiles should be grateful. After all, every single Jew on Earth is born automatically into a covenant relationship with God. We’re not. We have to become aware of Hashem, of Yeshua, and we have to make and then implement a choice. However, it is an avenue that Hashem has specifically created for us so that even the nations can serve Him. If you’re not grateful for that, you’ve got a problem.
That leads to hope. Without Rav Yeshua we were without hope. In fact, we didn’t even know we were without hope.
Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands—remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.
–Ephesians 2:11-13 (NASB)
Our hope is in him, hope in being reconciled with God, hope in the resurrection and a life in the world to come, hope in being better human beings, in being servants to the one true God.
Connection. Oh well, there always has to be a fly in the ointment, at least for me. Belonging and connection implies community. Actually, community is possible and likely for most religious Jews and believing Christians, but as my conversation with my co-worker earlier today illustrated for me again, I don’t belong in the Christian world.
He’s a nice guy. I like him. He’s a self-admitted “redneck,” and an Evangelical. I’ve tried and tried to avoid religious conversations with him, but he sent me a poem he wrote, and then a prayer he wrote, so finally I decided to lay my cards on the table and emailed him the link to Hurtado on the “Conversion” of Paul (and he’s lucky I didn’t send him Christianity Drives Me Crazy).
He actually laughed while reading it. He said that he was only interested in what the Bible said and laughed again when I told him the Bible was interpretable. He actually believes you can read the KJV Bible and that’s all you need to have a perfect understanding of the full and complete message of God (or at least enough of it to merit personal salvation).
We went back and forth for a while. He finally said that not everyone is called to be a theologian. I explained that I wasn’t a theologian or at best, I’m an interested amateur.
I was sort of hoping he’d let it go, but he sent me an essay he wrote on the nature of love (though it was critical of Barack Obama and political and social liberals).
To his credit, he did read through my commentary on Hurtado and is still occasionally peppering his dialogue with statements on some “testimony” he recently heard.
Yeah. I have about as much connection with all that as a cat at a dog convention.
Oh well, you can’t have everything, and four out of five ain’t bad.
Besides, while we Gentiles may have no claim to the Torah, we do still have the benefits Gutfreund outlined through our devotion to our Rav, and by his merit we have our hope.
For more on Sukkot and Simchat Torah, see Rabbi Lord Jonathan Sacks’s commentary on Genesis 1:1-6:8, The Faith of God.
The Jewish people, the Almighty, the Torah and Eretz Yisroel (The Land of Israel). For more than 3,300 years we’ve been bound together. Did you ever wonder what the Sages taught us about how special is the Land of Israel? Here is a compilation from The Mitzvah to Live in Eretz Israel:
“There is no love like the love for the Land of Israel” — Bamidbar Rabba 23:7.
“There is no Torah like the Torah of the Land of Israel” — Bereshit Rabba 16,7.
“The air of the Land of Israel makes one wise” — Talmud, Bava Batra 158b.
“There are 10 portions of Torah in the world: 9 in the Land of Israel and 1 in the rest of the world” — Esther Rabba 1.
“If you desire to see the Shechina (Divine Presence) in this world, study Torah in the Land of Israel” — Midrash Tehillim 105.
“Living in the Land of Israel is the equivalent to all the mitzvot (commandments) in the Torah” — Sifrei, Parshat Re’eh, Tosefta Avoda Zara 5).
The Ramban, Nachmanides, writes that “We are commanded to take possession of the Land God gave to our forefathers, Avraham, Yitzchak and Ya’akov (Abraham, Isaac and Jacob). We must not leave it to others or in desolation, as God told them, ‘And you will take possession of the land, for I gave the Land to you to possess and you will settle the Land which I promised to your fathers’ (Deut. 17:14, 26:1).”
Israel is far more than just a country or a refuge for the Jewish people — it is an integral part of our spiritual destiny!
-Rabbi Kalman Packouz
Shabbat Shalom Weekly commentary for Torah Portion Bo (Exodus 10:1-13:16) Aish.com
It’s quite clear Rabbi Packouz is addressing a Jewish audience. After all, what other people have ever been commanded to take possession of and live in the Land of Israel? Only the Jews, the modern descendants of the ancient Hebrews, the Israelites who wandered the desert for forty years prior to coming into their inheritance.
But I know more than a few non-Jewish Talmidei Yeshua who are envious and also desire the blessings listed above (I only quoted part of Rabbi Packouz’s article, so please click the link I provided above to read the full write-up).
I suppose we should be a little envious. After all there are tremendous blessings accorded the Jewish people for living in Israel that cannot be apprehended by anyone who isn’t Jewish. Further, except for maybe some exceptional cases, in Messianic Days, Israel will be filled with all or most of the world’s Jewish population. Imagine the prophesies finally being fulfilled.
“For I am the Lord your God,
The Holy One of Israel, your Savior;
I have given Egypt as your ransom,
Cush and Seba in your place.
“Since you are precious in My sight,
Since you are honored and I love you,
I will give other men in your place and other peoples in exchange for your life.
“Do not fear, for I am with you;
I will bring your offspring from the east,
And gather you from the west.
“I will say to the north, ‘Give them up!’
And to the south, ‘Do not hold them back.’
Bring My sons from afar
And My daughters from the ends of the earth,
Everyone who is called by My name,
And whom I have created for My glory,
Whom I have formed, even whom I have made.”
The mashiach will bring about the political and spiritual redemption of the Jewish people by bringing us back to Israel and restoring Jerusalem (Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea 3:4-5). He will establish a government in Israel that will be the center of all world government, both for Jews and gentiles (Isaiah 2:2-4; 11:10; 42:1). He will rebuild the Temple and re-establish its worship (Jeremiah 33:18). He will restore the religious court system of Israel and establish Jewish law as the law of the land (Jeremiah 33:15).
All of this is part of the Jewish argument that Jesus (Yeshua) couldn’t possibly be the Messiah because during his earthly life in the late Second Temple period, he did none of these things and then he died.
Christians believe that he was resurrected, ascended into Heaven, is our High Priest in the Heavenly Court, and in due time, will return.
Most Christians don’t believe Jesus will politically and spiritually redeem the Jewish people upon his return, although they probably would agree that if Jews converted to Christianity, they would receive spiritual redemption (I don’t think the Church would go for the idea of Israel being an actual political entity under Jesus, let alone the Kingdom that would rule all the other nations of the world, even though the Bible states this).
I know a lot of Christians who would vehemently oppose any idea that Jesus would rebuild the Temple and re-establish the Levitical priesthood and sacrifices, let alone restore the Sanhedrin court system.
But if we set aside Christianity’s traditions as they steer the Church’s doctrinal teachings, and if we accept the fact that non-Jews do not have a portion in the Land of Israel, just what do we Goyim have as far as Israel goes?
Thus says the Lord God,
“Behold, I will lift up My hand to the nations
And set up My standard to the peoples;
And they will bring your sons in their bosom,
And your daughters will be carried on their shoulders.
“Kings will be your guardians,
And their princesses your nurses.
They will bow down to you with their faces to the earth
And lick the dust of your feet;
And you will know that I am the Lord;
Those who hopefully wait for Me will not be put to shame.”
“Arise, shine; for your light has come,
And the glory of the Lord has risen upon you.
“For behold, darkness will cover the earth
And deep darkness the peoples;
But the Lord will rise upon you
And His glory will appear upon you.
“Nations will come to your light,
And kings to the brightness of your rising.
“Lift up your eyes round about and see;
They all gather together, they come to you.
Your sons will come from afar,
And your daughters will be carried in the arms.
It seems our job is to facilitate the return of the Jewish people to Israel, to not just “surrender” them from our lands, but to take an active part in the Messiah’s mission to return each and every Jewish man, woman, and child to the bosom of their nation Israel, for the Jews are the nation of Israel. I’ve tried looking for information regarding what, if any, inheritance Gentiles may expect regarding Israel, but there’s nothing clearcut.
Will the Gentiles who have joined themselves to the Lord be separate from His people? The God of Israel says, “No. They will be part of My household, My family.” Will the Gentiles who join themselves to the Lord be excluded from the holy place and service of the Lord? God says, “No. They will worship Me in My house, along with those of the dispersed of Israel whom I have gathered. They will be gathered to the remnant of Israel.”
“In the last days, the mountain of the house of the Lord will be established as the chief of the mountains, and will be raised above the hills: and all the goyim will stream to it. And many peoples will come and say, ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that He may teach us concerning His ways, and that we may walk in His paths, for the law [Torah] will go forth from Zion, and the word of the Lord from Jerusalem.’ And He will judge between the goyim, and will render decisions for many peoples; and they will hammer their swords into plowshares, nation will not lift up sword against nation, and never again will they learn war.” (Is. 2:2-3, Mic. 4:1-3)
God gave Ezekiel visions of a time to come when living, healing water would flow out of Jerusalem. (Ezek. 47:1-12) The Lord told Ezekiel that the alien in the midst of Israel will be allotted an inheritance among the tribes of Israel. (Ezek. 47:21-23)
I should point out that from a Jewish point of view, Ezekiel 47:21-23 isn’t about giving Gentiles part of the Land of Israel.
Question: Are we as “gentile Christians” part of Israel (Rom 11:17)? Do any of the promises made to Israel as a nation apply to us, for example Deuteronomy 28 (I’ve often heard this one used by prosperity teachers although they never read past the fourteenth verse).
Answer (in part): Regarding your first question, I would say that “no” we are not “part of Israel” as gentile Christians. Both Jewish and Gentile Christians today make up the “Church” the “body of Christ” or “one new man” which Paul discusses in Ephesians 2. We, as Gentiles, were aliens from the commonwealth of Israel and strangers from the covenants of promise (Eph. 2:12), but now we have been brought near through Christ. But notice that we are not said to be “part of Israel” or a “new Israel.” Instead, both Jews and Gentiles are said to be joined into a new spiritual body, the one new man (Eph. 2:15). Another evidence that we are not “part of Israel” is found by carefully examining Paul’s use of the term “Israel” in Romans 9-11, and especially chapter 11. There, it will be found that “Israel” still refers to Jews.
Regarding your second question, “Do any of the promises made to Israel as a nation apply to us, for example Deuteronomy 28 . . .”
While there are principles in Deu. 28 which apply in general (e.g., God will bless a nation which is devoted to Him and follows His will, He will turn away from a nation—such as ours—which forsakes Him), the context of the passage is very clearly specific to the nation Israel. It includes curses which make absolutely no sense when applied to Gentiles (believers or otherwise). For example, the promise of worldwide scattering in judgment of disbelief: yet Gentiles (non-Jews) have always been scattered all over the world.
Whereas all scripture is written for our learning (Rom. 15:4), it is not all written specifically to us—and this is the case in Deuteronomy 28. Both the blessings and curses stated there apply to Israel, as the phrase “wandering Jew” and history abundantly prove.
Concerning the blessings which come to believing Gentiles, this is best understood by studying the relationship between the New Covenant (given to Israel in Jeremiah 31) and the Church.
Of course, there are a seemingly endless collection of Jewish and Christian information sources on the web, so this is only a very tiny sampling.
I couldn’t find anything at AskNoah.org about what sort of connection there could possibly be between a righteous Gentile and the Land of Israel.
Gentiles were welcomed to bring their sacrificial offerings for G-d to the First and Second Temples in Jerusalem, and they will participate even more at the Third Temple – especially during the festival of Sukkot (Zechariah 14:16).
In his commentary on the Torah section beginning with Genesis 12:1, Ramban (Nachmanides) wrote:
“Even in the time of Joshua, … the Gentiles knew that this place was the most august of all, that it was at the center of the inhabited world; and [Torah] Tradition had taught them that it corresponds in this world to the celestial Temple where Divine Majesty, called (righteousness), resides.”
When the First Temple was inaugurated by King Solomon, he beseeched G-d with an eloquent prayer that included the following words (Kings I, 8:41-43) (which show that in the past, Gentiles were welcomed to the First and Second Temples, and that they will participate even more in the Third Temple)…
And finally, the article quotes from Isaiah 2:2-3 regarding the participation of Gentiles in the Temple:
“And it will come to pass at the end of days that the mountain of G-d’s House will be firmly established, even higher than the peaks, and all the peoples will flow toward it as a river. And many nations will go and will cry, ‘Let us go up toward the mountain of G-d’s House, to the House of the L-rd of Jacob, and we will learn from His ways and walk in His paths, for out of Zion goes forth Torah and the word of G-d from Jerusalem.’ “
Of course, participation in the Temple rites is not the same as having any portion in the Land. Isaiah 56 aside, I can’t find a legitimate Jewish commentary saying that any Gentiles will have a permanent home in the Land of Israel at all. It seems that we can certainly visit, and if intermarried, the Gentile would probably live in Israel with the Jewish spouse, but that’s about it.
Is that such a bad thing? I know some people who operate in the Hebrew Roots space who most likely would think so. I think some of those non-Jews somehow believe they have “rights” not only to the Land of Israel, but to the Torah mitzvot as well. It’s been a long-standing argument. The relationship between Gentiles and the Land of Israel is probably something like how Jews traditionally accept Gentiles visiting the synagogue:
Non-Jews are always welcome to attend services in a synagogue, so long as they behave as proper guests. Proselytizing and “witnessing” to the congregation are not proper guest behavior.
When going to a synagogue, you should dress as you would for church: nicely, formally, and modestly. A man should wear a yarmulke (skullcap) if Jewish men in the congregation do so; yarmulkes are available at the entrance for those who do not have one. In some synagogues, married women should also wear a head covering. A piece of lace sometimes called a “chapel hat” is generally provided for this purpose in synagogues where this is required. Non-Jews should not, however, wear a tallit (prayer shawl) or tefillin, because these items are signs of our obligation to observe Jewish law.
During services, non-Jews can follow along with the English, which is normally printed side-by-side with the Hebrew in the prayerbook. You may join in with as much or as little of the prayer service as you feel comfortable participating in. You may wish to review Jewish Liturgy before attending the service, to gain a better understanding of what is going on.
Non-Jews should stand whenever the Ark is open and when the Torah is carried to or from the Ark, as a sign of respect for the Torah and for G-d. At any other time where worshippers stand, non-Jews may stand or sit.
When we non-Jews are in Israel, we are guests and we are expected to treat our hosts with proper respect, just as if we were visiting someone else’s house. You wouldn’t go into someone else’s home and act as if you lived there, would you?
One of the wonders of the future redemption is the revelation of the Divine light that will shine onto the whole world, to all humanity (Isaiah 60:3). From the power of this light, all people will recognize the true existence of the Master of the world, Who fills the whole world, as stated by the prophet Isaiah (52:8-10): “with their own eyes they will see that G-d returns to Zion. Burst out, sing glad song in unison, O ruins of Jerusalem together, for G-d will have comforted His people; He will have redeemed Jerusalem. G-d has bared His holy arm before the eyes of all the nations; all ends of the earth will see the salvation of our G-d.”
Just as Moses our teacher at Mount Sinai began to repair the world, including all the Children of Noah by giving the Seven Commandments that were commanded to them, so too, the Messiah will teach and show the world (but in a more wondrous manner) the same recognition in the truth of the Creator of the universe which began to be revealed by Moses.
It is a great merit for each and every one of us to bring himself and his community to the faith and anticipation of this future freedom for the whole world. This will be freedom from evil and falsehood, and a redemption by which we will merit to go out from darkness to a great and true light.
Certainly it seems, the righteous Gentiles are included in many of the blessings of Messiah and that both Jew and Gentile will “go out from darkness to a great and true light.”
But that’s as far as I can understand it. All of those blessings Rabbi Packouz mentions that are received by those living in the Land of Israel are only received by the Jews living in the Land of Israel. For the Gentiles, not so much.
I can only imagine that Gentiles are still blessed in some manner when they/we visit Israel, but we’re visitors and guests, not residents. We may be associated with Israel as citizens of the vassal nations, subservient to our King, and we may have been brought near to her (see Ephesians 2:13) so that there is to be peace between Israel and we people of the nations (although I suspect that peace won’t be truly realized until the Messiah establishes his reign as King in Israel over the world), but none of that means that we are Israel, nor that we have rights to any of her real estate (at least as far as I can discover).
I guess in the resurrection, just like right now, I’ll have to be satisfied with my own little corner of Idaho.
My (Jewish) wife did surprise me again the other day. Out of a proverbial “clear blue sky,” she asked me if I’d given up on any plans to visit Israel. I didn’t know what to say. One circumstance or the other has gotten in the way and I haven’t even been thinking of it lately. I also am concerned about expenses for a number of complicated (and private) reasons, so thought maybe my long-suffering wife would appreciate it if I didn’t spend thousands of dollars playing tourist in the middle east.
I don’t know.
Blogger Ro Pinto wrote multiple blog posts about her recent trip to Israel including this summary, and it is abundantly obvious that she has a tremendous love of and devotion to the God of Israel, His people, and their Land. Some of her spiritual insights border on spectacular, which is a realm that has always eluded me.
Compared to how she related to Israel during her trip, I can’t imagine achieving anywhere near such experiences and insights. I think a visit to Israel is supposed to be as much about what you bring to the table spiritually as what you expect to receive.
Visiting Israel as a Gentile is not like traveling to any other nation on Earth. Jerusalem is the only city on the planet where God has put His Holy Name. Every time I seriously think of traveling to the Holy Land, I feel humbled and chagrined. Who am I compared the men and women of the Bible who trod that ancient Land, the Prophets, the Kings, the warriors, the scholars?
Every time I read or hear from some non-Jewish person who lays claim to Israel or the Torah, I’m astonished at the “Obama-like” audacity they exhibit. The feeling of being able to do anything you want, regardless of the (in this case Biblical) Law, without so much as a “by your leave”. You can’t bypass the God of Israel with a pen and a phone.
Who among the Gentile Talmidei Yeshua hasn’t felt the call of Israel at one point of another in our lives? Who hasn’t, at some time in our existence, wanted to bathe in the glow of the blessings Rabbi Packouz outlined in his “Shabbat Shalom Weekly” article?
But it’s like being a kid and watching the boy or girl next door receive a shiny new bicycle for their birthday. Just because you want to ride on that bike too, doesn’t mean it belongs to you.
Few of us like tests. However, what if your child comes home from school and tells you that he has the greatest science teacher this year — he’s too busy to grade tests, so there won’t be any tests the whole year! Likely, you’d be heading for the phone to call the principal. Why? Tests ensure that your child pays attention to the material, does the assignments and achieves the ultimate that he can achieve in the subject. No tests, the child will likely slack off and learn little.
However, when WE get a test in life — be it health, economic, interpersonal — we ask “Why is this happening to me?” Why does the Almighty send us a test? Because He loves us and He wants us to get the most out of life, to develop ourselves and our character, to have the greatest life possible and to achieve our potential. The Talmud tells us that the Almighty does not send us a test that we cannot handle.
-Rabbi Kalman Packouz
from the Shabbat Shalom Weekly commentary on Torah Portion Ve’eira (Exodus 6:2-9:35) Aish.com
So the Talmud says that the Almighty does not send a test the person being tested cannot handle. I’ve heard something similar in Christian circles and I’m not sure I agree with either source. I think there are plenty of Christians and Jews (and lots of others) who have encountered horrifying experiences that completely overwhelmed them.
How many Jews didn’t survive the Holocaust, and even of those who lived, how many did not survive with their emotional and physical health intact?
While I don’t believe Christians are persecuted in the United States, there are plenty in other countries run by oppressive and anti-Christian regimes where Christians are beaten, tortured, raped, and murdered for their faith. Sure, just like in examples of Holocaust survivors, we hear miraculous testimonies from Christians who have been terrifically brutalized, but who endured nonetheless with their faith and other facilities remaining whole.
But what about the stories we’ll never hear because they’re unpopular, of Jews and Christians who were totally broken by these tests and trials, those who never recovered, those who lost faith?
What about things that we don’t see as persecution? What of the Christian father who loses his five-year old little girl in a car accident and turns to alcohol instead of God? What about the Jewish mother whose baby boy dies of SIDS and she responds by ceasing to ever again speak to Hashem in prayer?
God provides the tests, but their’s no guarantee we’ll pass.
What happens when we fail? I don’t think Rabbi Packouz’s commentary is very helpful here:
How do you know it’s a test? If it’s hard. Test are tailored made for each individual. It may be hard for one person, but not for another. Know that the choice you make will determine whether you get closer to reaching your potential or further away. Think back to a difficult situation. Beforehand you might have thought that you couldn’t handle it, yet you did — and you grew tremendously from it. We only grow from that which is difficult and challenging. We draw upon something inside of us that we didn’t know we had.
That’s assuming we have whatever it takes inside in the first place. But then there’s this:
People think that they are being punished with bad things. The Torah teaches us that ultimate reward and punishment are not in this world, but in the next world, the World to Come (Mesilat Yesharim, Path of the Just, ch.1). In this world, it is not punishment; He’s teaching you a lesson, giving you a message. If you gave tzedakah (charity) and your stocks went up — it’s not a reward, but a message that you are using your money properly and here’s more to use wisely. Likewise, if you misused your wealth and your stocks declined.
It is important to understand that what happens to you may be bitter, painful, but it is not necessarily bad. It depends on how you view what happens and how you respond to it. Bad is what takes you away from a connection with the Almighty.
The flip side is what happens when something good happens to us, something really good? Imagine you win the lottery and win big. Suddenly, you’re set for life. You now can devote much more time and resources to charity, prayer, and Bible study because you don’t have to work, you can hire others to clean your house and take care of your yard, and free you from all the “ordinary” tasks in life.
Just like “bad” tests, “good” tests don’t always have the desired result.
“But Jeshurun grew fat and kicked—
You are grown fat, thick, and sleek—
Then he forsook God who made him,
And scorned the Rock of his salvation.
“They made Him jealous with strange gods;
With abominations they provoked Him to anger.
“They sacrificed to demons who were not God,
To gods whom they have not known,
New gods who came lately,
Whom your fathers did not dread.
“You neglected the Rock who begot you,
And forgot the God who gave you birth.”
–Deuteronomy 32:15-18 (NASB)
Just as in difficult tests, there’s no promise we will respond as God desires when He makes life easier for us, there’s no guarantee we’ll come closer to Him either.
I hate tests. I’m not very good at them, at least the ones Hashem provides. It’s disappointing. I sometimes wish for things that would make my life easier, at least from my point of view, rather than having to endure all of God’s “tests.” All this occurred to me again as I was pouring a cup of coffee this morning in an effort to wake up my brain.
It also occurred to me that, just like the test a young student has to take in school, what I receive or don’t receive from God is for my own (ultimate) good, even if I don’t see it that way. If I don’t win the lottery, for example, while that means I still have to work and struggle to save for an eventual retirement, there is something “good” about that. I don’t know what it is, but God must.
And of all the tests Hashem puts in my path that I find uncomfortable or even downright painful, even though I don’t see the “good” in them, it must be there. I have to believe that if I have faith and trust in God. Otherwise, life is just random and meaningless and we have no support from God when we suffer…we simply suffer.
How empty and vain a life is that?
But it’s not easy. Rabbi Packouz teaches us what we learn when we pass a test, but what do we learn when we fail?
Every adversity, every failure, every heartache carries with it the seed of an equal or greater benefit.
Our best successes often come after our greatest disappointments.
-Henry Ward Beecher
Far better is it to dare mighty things, to win glorious triumphs, even though checkered by failure… than to rank with those poor spirits who neither enjoy nor suffer much, because they live in a gray twilight that knows not victory nor defeat.
You can Google “failure quotes” and find a seemingly endless supply of inspirational statements about learning from failure. Of course, the quotes of famous people don’t necessarily reflect the viewpoint of God on the matter.
Having arrested Him, they led Him away and brought Him to the house of the high priest; but Peter was following at a distance. After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, “This man was with Him too.” But he denied it, saying, “Woman, I do not know Him.” A little later, another saw him and said, “You are one of them too!” But Peter said, “Man, I am not!” After about an hour had passed, another man began to insist, saying, “Certainly this man also was with Him, for he is a Galilean too.” But Peter said, “Man, I do not know what you are talking about.” Immediately, while he was still speaking, a rooster crowed. The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, “Before a rooster crows today, you will deny Me three times.” And he went out and wept bitterly.
Peter’s failure. But it wasn’t the end, even though the failure was great.
So when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My lambs.” He said to him again a second time, “Simon, son of John, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Shepherd My sheep.” He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Tend My sheep.
Rav Yeshua gave Peter (Kefa) another chance to show how he loved his Master. Peter recovered from his failure and recovered well.
But Peter, along with John, fixed his gaze on him and said, “Look at us!” And he began to give them his attention, expecting to receive something from them. But Peter said, “I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene—walk!” And seizing him by the right hand, he raised him up; and immediately his feet and his ankles were strengthened. With a leap he stood upright and began to walk; and he entered the temple with them, walking and leaping and praising God. And all the people saw him walking and praising God; and they were taking note of him as being the one who used to sit at the Beautiful Gate of the temple to beg alms, and they were filled with wonder and amazement at what had happened to him.
This is just one small example of Peter the empowered Apostle and the result of his recovery from failure. He’d never be perfect and sometimes he’d make mistakes, but he never denied his Master again.
But what about us? We could attribute Peter’s boldness to his having received the Holy Spirit in the Acts 2 as opposed to his deliberately choosing to pass God’s tests rather than fail them. He was an Apostle full of the Holy Spirit of God. What about us? What about we poor, dim, ordinary human beings?
As Acts 10 attests, we Gentile Yeshua Talmidei are also supposed to possess the Spirit of the Almighty. Where is our greatness? Why aren’t we like the Apostles? What’s the difference between them and us?
Why do we continue to fail, what does that mean, and what do we learn, if anything at all?
The Torah states:
“And Pharaoh sent word and summoned Moses and Aaron. He said to them, ‘I have sinned this time. The Almighty is righteous. I and my people are wicked! … I will let you leave. You will not be delayed again.’ ”
Shortly thereafter, Pharaoh refused to let them leave.
Why did Pharaoh change his mind once the pressure of the plague was removed? Rabbi Noson Tzvi Finkel of the Mir Yeshiva explained that Pharaoh viewed suffering as a punishment. That is why he said, “The Almighty is a righteous judge and His punishment is fair because I have done evil.”
The reality is that there is a strong element of kindness in the suffering that the Almighty sends to us. In part, it is a divine message that we have something to improve. The goal of suffering is to motivate a person to improve his behavior. Pharaoh viewed suffering only as a punishment. Therefore, as soon as the punishment was over, he changed his mind and refused to let them leave.
Our lesson: View suffering as a means to elevate yourself and you will find meaning in your suffering. Try to accept it with love and appreciation. Even though there is still pain involved, it is much easier to cope. Whenever you find yourself suffering, ask yourself, “How can I use this as a tool for self-improvement?”
I think that’s what we learn from failure. If we see our failures as a punishment from God or some sort of inherent quality in ourselves we can never overcome, we will continue to fail. If, however, we choose to consider our failures as tests, they point to the areas in our lives where we need to improve. They show us a target to aim at, a goal to achieve, they illuminate a sort of “finish line” in a race.
Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.
For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.
We fail, but as long as we persevere and do not give up, we will never be defeated.
I know, easier said than done, but as people of faith, every time we are knocked down, we must either get up again, dust ourselves off, and keep moving forward, or we surrender our faith, give up on God, and go off in our own direction, becoming truly lost.
Passing God’s tests strengthens us, brings us closer to God, and shows us that God has built within us more persistence and empowerment than we realized we had. In fact, without tests, we’d never know just who God has made us to be. Even if we fail and fail often, as long as we keep trying, we never lose our way or step off the path God has placed before us.
Even in abject failure, abandoned by everyone we ever thought loved us, we are never alone.
When you have nothing left but God, you become aware that God is enough.
This week’s Torah portion is Noah — the story of the world being destroyed by a flood because of the way people treated each other (see Dvar Torah). It is a lesson that we all need to take to heart. Did you ever ask yourself, “What would it take to create a perfect world and perfect humanity?” Here’s my list. These are all ideas culled from the Torah, the Instruction Book for Life.
Given that I’m reasonably “settled” in what I have to do and how I have to do it in having a relationship with God while also being “Judaicly aware” (not that I’m very good at doing it all), I haven’t expected to write much more on this blog, or at least I thought I wouldn’t write very often.
But since the Torah Portion for this week is Noah, the story of a righteous Gentile, and that Judaism considers Hashem’s covenant with Noah (all living things, really) to be binding on all non-Jewish humanity even to this day, I thought I should draw some attention to the Rabbi’s commentary.
Notice that the list above are 10 rules for perfecting humanity not just Jewish people. Of course, Rabbi Packouz is writing to a Jewish audience, but I don’t think that invalidates the application of his advice to the rest of us. Also notice that the advice applicable to the Gentile was derived from the Torah.
Someone (a non-Jewish believer) commented on this recent blog post that the Torah is universal. He meant that every detail and every mitzvah is universally applied to all human beings who are either Jewish or Gentile disciples of Rav Yeshua (Jesus).
Well, of course the Torah is universal. Rabbi Packouz’s list illustrates this perfectly. However, that there are principles and even praxis in the Torah that are equally relevant to the Jew and Gentile doesn’t mean that all of Torah is equally applicable.
Next, let’s consider how well each of us does on a daily basis in fulfilling every one of the ten items above.
Do we speak properly? This pretty much means not engaging in gossip or idle chatter about other people, even though there are some folks who get an emotional charge out of tearing someone else down, especially when that someone else has made mistakes and is reaping the consequences.
That sort of goes along with item 4: Be Kind to Others. No matter how unappealing or even sinful a person looks on the outside, first remember that none of us is perfect either, and then realize that everyone is fighting a hard battle, not just you.
Do we act with honesty and integrity? As disciples of Rav Yeshua, I hope so, but let’s face it, more than one religious person, Christian and Jew, has been caught with his or her hand in the cookie jar. Sometimes how we recover from a mistake tells more about our character than never making one.
Do we respect others? I guess I should have put this one in with items 1 and 4, since our respecting all other people based on them also being created in the image of the Almighty would probably eliminate the vast majority of unkind and improper behavior in the world.
Study Wisdom. In this case R. Packouz cites both Torah and Pirke Avot, but I find it interesting that Theodore Roosevelt once said, “A thorough knowledge of the Bible is worth more than a college education.” Clearly, both Packouz and Roosevelt are saying very similar things. Acts 15:21 also seems to imply that the non-Jew can benefit from being grounded in Torah study (the Christian Bible obviously didn’t exist at that point in time) and there’s a lot to gain for a non-Jew studying Torah besides merely learning to imitate Jewish praxis.
Work for a Cause. They say charity begins at home but it doesn’t end there. Even if we sometimes question exactly what our mission is on Earth from God’s point of view, it’s pretty easy to look around our community and see needs. Find one you can fulfill.
Be Humble. That’s hard to do in the blogosphere. You’d think religious bloggers would be experts at this one, but often the exact opposite is true. R. Packouz says that wisdom only enters a humble person, so item 5 does nothing for you unless you also practice item 7.
Pray. Again, hopefully we are all doing this every day…maybe even every hour depending on what’s happening in our lives. These aren’t just petitions to fulfill personal needs, although this too is appropriate in prayer. Many of the personal prayers we find in the Bible are praise to God. Also, praying goes along with items 3, 4, and 6. When we pray for others, we integrate them into our thoughts and emotions, and out of that, we can act to be the answer to their prayers.
Make a Daily Accounting. This is an ugly one. Oh sure, if you’re a saint and you never sin, then this accounting is your personal victory list for the day. However, if you are a human being, there are bound to be at least a little bit of red on your ledger that needs to be wiped clean.
Being real with God would be easy, you’d think. He knows everything, after all. You can lie to others convincingly, but you can’t lie to God (no matter how much you might want to sometimes). Being real with God is baring your soul to Him. Being real with life is applying your relationship with God to your lived experience and connections to other people.
So, you’ve been through the 10 rules for perfecting human beings. You don’t have to say how you did. I’m certainly not going to share the gruesome details about my performance on the list.
But you can share it with God and see how He can help you and me be better tomorrow than we’ve been today.
"When you awake in the morning, learn something to inspire you and mediate upon it, then plunge forward full of light with which to illuminate the darkness." -Rabbi Tzvi Freeman