REPRINT: Knowledge in Parsha Va'era

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Our parasha opens with the famous four-fold expression of redemption that God vows to Moses:

I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments; and I will take you to me for a people, and I will be to you a God . . .
(Exodus 6:6–7a)

After these four promises from God comes a fifth:

. . . and I will bring you in unto the land concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob.
(Exodus 6:8) 

What is it that bridges God’s four-fold redemption of the Israelites from slavery in Egypt to God’s bringing the Israelites into the land?  The answer is given in the intervening verse:

…and you shall know that I am the Lord your God, who brought you out from under the burdens of the Egyptians.
(Exodus 6:7b, emphasis mine)

This emphasis on da‘at, knowledge of God, is characteristic of the first half of Exodus, in which Israel comes to know God through his miraculous deliverance. In particular, this verse highlights that Israel’s future entrance into the land must be preceded by their coming to know that the Lord is God.

What does it mean to know God? According to Abraham Joshua Heschel, the Hebrew word yada, from which the word da‘at is derived, “means more than the possession of abstract concepts. Knowledge . . . involves both an intellectual and an emotional act . . . it implies not only legal obligation, but also inner attitudes” (Heschel, The Prophets, 57–59). It also means attachment in the fullest sense, as conveyed by the Biblical use of the word yada to describe relations between a husband and wife. Thus, the antithesis of knowledge of God is idolatry, which is likened to adultery.

Tragically, when Moses proclaims the five-fold message of redemption to the Israelites, with its accompanying promise of knowledge, they are unable to hear him due to their “crushed spirits and cruel bondage” (6:9). The Midrash explains that “crushed spirits” is a veiled reference to their difficulty in abandoning idol worship (Exodus Rabba 6.5, citing Ezekiel 20:6–8). So God commands Moses to go to Pharaoh alone (6:10)—not accompanied by the elders of Israel, as originally promised (see Exodus 3:18).

The late Lubavitcher Rebbe taught:

These verses cite five expressions of redemption. The first four relate to the Egyptian exile and the three exiles following thereafter, including the present one. The fifth—“I shall bring you . . .”—relates to an additional level of ascent that will follow the initial redemption by Moshiach.
(Living With Moshiach, p. 51)

If the fifth message of redemption (“I shall bring you into the land . . .”) is a reference to the Messianic redemption, then it follows that entrance into the Messianic Age must be preceded by Israel coming to know God in the fullest sense. Of this Jeremiah writes, “no man shall teach his neighbor . . . for they all will know me” (Jeremiah 31:34).

Devoted to Destruction?

Deuteronomy 7:17, 26 ESV:

"And you shall not bring an abominable thing into your house and become devoted to destruction like it. You shall utterly detest and abhor it, for it is devoted to destruction."

Romans 9:22-23 ESV

"What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory...?"

Anyone think there's a connection between these two verses?

Parasha Shemini: Fire on the Eighth Day

Cross-posted from The Set Table.

Our parasha draws its name from the opening phrase—Vay’hi ba’yom ha’shemini—”On the eighth day.” (9:1) After seven days of preparations for the mishkan led by Moses, the dedication of Aaron and his sons as priests is completed on the eighth day. On the significance of the number eight, the late Lubavitcher Rebbe comments:

The number “seven” signifies the normative order of the world…[days of the week, years in the Sabbatical cycle]…Seven, therefore, is the symbol for the order of nature. The number “eight” is beyond “seven,” alluding to the supra-natural, an emanation of G-dliness which, like a miracle, transcends the normative order.  (Living with Moshiach, p. 83)

In this case, the transcendent miracle which the people await is God’s visible acceptance of the offerings on the altar. The people know that the purpose of the mishkan is for God to dwell among the people. However, they also remember their sin with the golden calf. Thus, they are eager to see a manifestation of God’s presence which will assure them that atonement has been made.
In Leviticus 9:6 Moses foretells the appearance of the presence of the LORD as a response to their obedience. This becomes a sign of restoration and a cause for rejoicing for Israel:

…and the presence of the Lord appeared to all the people. Fire came forth from before the LORD and consumed the burnt offering and the fats on the altar. And all the people saw, and shouted, and fell on their faces.
(Leviticus 9:23b-24)

We noted that our parasha began with the word “Vay’hi“—which, the sages have observed, is a word indicating misfortune. This is revealed when Aaron’s sons Nadav and Avihu offer alien fire on the altar:

And fire came forth from the LORD and consumed them; thus they died before the LORD.
(Leviticus 10:2)

Praises turn to shock and grief. The entire community mourns, save Aaron and his surviving sons, who are forbidden to do so. Pesikta d’Rab Kahana provides an overview of numerous shortcomings of Nadav and Avihu proposed by rabbinic commentators: they ventured too near to God’s presence; they brought a superfluous offering; they offered strange fire; they stared at the Presence of God; they took no counsel with each other; they lacked the prescribed number of garments; they presumed to render a halakhic decision in the presence of Moses their master; they “treaded on the heels” of Moses and Aaron, saying “In no time these two old men will die, and in their place we shall assume authority over the community” (Piska 26.6-11).

Yet Moses statement of comfort to his brother Aaron suggests a further interpretation:

Then Moses said to Aaron, “This is what the LORD meant when He said, “Through those near to Me I show Myself holy, and gain glory before all the people.” And Aaron was silent.
(Leviticus 10:3)

Thus R. Hiyya bar Abba asks: “Since Aaron’s sins, [Nadav and Avihu], died on the first of Nisan, why does Scripture mention their death in connection with the Day of Atonement? [c.f. Lev. 16:1] To teach that as the Day of Atonement atones for Israel’s sins, so the death of the righteous atones for Israel’s sins” (Piska 26.11). Despite Nadav and Avihu’s shortcomings, their death becomes a means of glorifying God, and points to the atonement made through the death of the righteous.

All of this transpired “on the eighth day.” The Talmud connects the number eight to the days of the Messiah (see Arachin 13b). If the miracle of God’s presence on the eighth day of the mishkan brings with it a burning judgment, how much more will the future revelation of God’s glory throughout the whole earth at the days of the Messianic era also bring a judgment like fire from God’s presence? This is a judgment of sanctification, as it says: “I will be sanctified by those near to me.”

As we seek to prepare ourselves and the world for the entrance of the Messianic era, let us live lives of holy fear before the God who is a consuming fire.

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Knowledge in Parsha Va'era

Excerpts from a drash on parsha Va'era which I wrote for this week's edition of The Set Table.

Our parasha opens with the famous four-fold expression of redemption that God vows to Moses:

I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments; and I will take you to me for a people, and I will be to you a God . . .
(Exodus 6:6–7a)

After these four promises from God comes a fifth:

. . . and I will bring you in unto the land concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob.
(Exodus 6:8) 

What is it that bridges God’s four-fold redemption of the Israelites from slavery in Egypt to God’s bringing the Israelites into the land?  The answer is given in the intervening verse:

…and you shall know that I am the Lord your God, who brought you out from under the burdens of the Egyptians.
(Exodus 6:7b, emphasis mine)

This emphasis on da‘at, knowledge of God, is characteristic of the first half of Exodus, in which Israel comes to know God through his miraculous deliverance. In particular, this verse highlights that Israel’s future entrance into the land must be preceded by their coming to know that the Lord is God.

. . .

The late Lubavitcher Rebbe taught:

These verses cite five expressions of redemption. The first four relate to the Egyptian exile and the three exiles following thereafter, including the present one. The fifth—“I shall bring you . . .”—relates to an additional level of ascent that will follow the initial redemption by Moshiach. 
(Living With Moshiach, p. 51)

If the fifth message of redemption (“I shall bring you into the land . . .”) is a reference to the Messianic redemption, then it follows that entrance into the Messianic Age must be preceded by Israel coming to know God in the fullest sense. Of this Jeremiah writes, “no man shall teach his neighbor . . . for they all will know me” (Jeremiah 31:34).


Read the whole thing at http://thesettable.org.  Shabbat shalom, readers!

Guest post: on Parashat Vayishlach

This guest post was excerpted from a drash written by none other than my wife!  Enjoy!

In last week's parsha, we read about how Ya'akov went out from his parent's house and settled in Haran to work for Lavan.  As he set out on his journey, he encountered God at the place he called Beit-El (house of God).  At that time, the Lord promised Ya'akov that He would give him the land in which he was lying and that his descendants would be "as numerous as the grains of dust on the earth." (Genesis 28:14)  This encounter prepared Ya'akov for the challenges that lay in the journey ahead.   While working for Lavan, Ya'akov's character is tested and shaped in order to prepare him to return to the land of promise. After twenty years of service, Ya'akov left the land of Haran to journey back to the land of his ancestors.  God used this time outside of the land of promise to mold Ya'akov.

This is where this week's parsha begins.  Ya'akov sends messengers ahead of him to meet Esav in order to offer gifts of peace.  While he is preparing to meet his brother, Ya'akov cries out in distress to the God of his fathers and appeals to the Lord based on the promises that He gave Ya'akov at Beit-El.  

Ya'akov and his family continue their journey and cross the Yabok River. While Ya'akov is alone, a Man wrestles with him until daybreak.  This is a second encounter from the Lord.  Determined once again to receive a blessing, Ya'akov says that he will not let the Man go until he blesses him.  Then, the Man asks an interesting question: "What is your name?" (Genesis 32:28) "Heel grabber - The one who supplants," says Ya'akov.  Whether this Man is God or an emissary of God, he makes an incredible pronouncement that changes Ya'akov and his descendants.  "From now on, you will no longer be called Ya'akov, but Isra'el; because you have shown your strength  to both God and men and have prevailed." (Genesis 32:29)  "Striven with God", "Persevered with God", and "Wrestled with God" are different translations of this name. Ya'akov leaves this encounter changed in two ways: his hip is dislocated and his name is changed.

The challenging experiences in Haran and his encounters with God transform Ya'akov.  The Ramban suggests that Ya'akov's new name means opposite of his old one:  "Thus the name Ya’akov, an expression of guile or of deviousness, was changed to Isra'el [from the word sar (prince)] and they called him Yeshurun from the expression wholehearted ‘v’yashar’ (and upright)."  Ya'akov moves from obtaining blessing through trickery to persevering with God to receive His blessing and promises.  

If Isra'el means "He wrestles with God" then what does that mean for Israel's future?  Ya'akov as a Patriarch foreshadows the life of Israel.  He sets the pattern for the future experiences of his descendants.   The children of Isra'el continue to have trials outside of the promised land.  Starting with his son, Yosef experiences tribulations in Egypt when he is sold into slavery by his brothers.  He serves as a slave and is thrown into prison, but the Lord is El Shaddai to Yosef and shows him favor.  God uses these challenging experiences to transform Yosef as well. 

Next, Moshe and the children of Israel are enslaved in the land of Egypt.  They cry out to the Lord, and He brings them out of Egypt to journey into the land that He promised their forefathers.  Due to their disobedience, they experience trials for forty years in the wilderness and are not allowed into the promised land.  These challenges mold and shape them.  Only then are they able to enter into the land that God promised.

Later, the northern and southern kingdoms are exiled under the Assyrian and Babylonian captivities.  Likewise, in the second exile period, the Israelites experience hardships and persecution outside of the land of Israel.  History shows that the children of Israel must wrestle with God and be changed by His encounters in order to experience the fullness of His promises.

When Ya'akov's name is changed to Isra'el, it foreshadows that the children of Isra'el will persevere with God and be changed by Him in order to receive His promises and blessings. Let's review God's promise to Ya'akov:

"I am Hashem, the God of Avraham your father and the God of Yitz'chak.  The land on which you are lying I will give to you and to your descendants.  Your descendants will be as numerous as the grains of dust on the earth.  You will expand to the west and to the east, to the north and to the south.  By you and your descendants all of the families of the earth will be blessed.  Look, I am with you.  I will guard you wherever you go, and I will bring you back into this land, because I won't leave you until I have done what I have promised you." (Genesis 28:13-15)

Throughout history, the children of Israel have exemplified the meaning of their name.  They have striven with God and have faced challenges, but we know that God's role as Consummator shows that His promises to Avraham, Yitz'chak, and Isra'el continue to be fulfilled.  Derek Leman writes that Isra'el has another meaning that speaks about God's role in the encounter with Ya'akov.  He says that Isra'el can also mean "God perseveres."  While the children of Israel wrestle with God and strive to be obedient to the Lord, God also perseveres with Israel and does not give up on them.  Our haftorah portion reveals this about the Lord when He says, "But I am the Lord your God from the land of Egypt: I will yet again make you to dwell in tents, as in the days of he appointed season." (Hosea 12:10)

God still has a plan and a promise for His children Israel.  He continues to bless Israel and through them bless all of the families of the earth.   

Quote of the Day: Parsha Toldot and Divine Election

On this week's parsha, Toldot, Rabbi Russ Resnik writes the following thought on divine election:

The Messianic Jewish community is entrusted with a message to the rest of our Jewish people, and to the world beyond, that we describe as good news—the besorah, or gospel, of the life, death and resurrection of Yeshua. But, of course, this message is not often perceived as good news, no matter how well we express it. The besorah is hard for many
to receive, and one reason for this shows up in this week’s parasha, the scandalous idea of divine election. We proclaim a God who chooses according to his own purposes, not according to human priorities and values. That truth offends many, but also gives us hope that the besorah will in the end prevail among our people.

Read the full drash on the UMJC website.

Though Rabbi Russ doesn't mention recent events, you might consider this drash in light of the recent anti-Israel statements of by the Middle East Synod.  (Be sure to click that link to get a Hebrew Catholic perspective on the synod.)

Quote of the Day: One Amazing Woman

A prominent character in last week's parsha Lekh L'kha is Hagar.

(No, not that one.)

(Wrong again.)

Of course I'm referring to the Egyptian woman named Hagar, who was the slave-woman of Abram and Sarai.

(That's better.)

When we read this parsha, we naturally focus on Abraham, Sarah, and Isaac their son of promise.  But is it possible that we allow Hagar to get a bad rap?  Blogger Yael thinks so.  She highlights: 

Hagar is the only woman other than Eve who is spoken of as having seed, otherwise seed is a uniquely male thing.  I have also already mention about Hagar being the first woman in Torah to address God, but what I had not noticed is that she is the only person in Torah to name God!  Can you imagine?  A slave girl, not Noah, Abraham, Isaac, Jacob, nor Moses named God! 

 Read the whole article at Yael's Jewish World...then feel free to share your thoughts in the comments section!

Parsha Shoftim and Israel's King

Last year I heard an amazing drash on this week's parsha--Shoftim--from Pardes Institute's R' Meir Schweiger.

The monarch of Israel leads the people out to war and gathers them to build the Temple...but might there be something more to his role?  And what does this have to do with Messiah?

Have a listen to find out...