Kingdom Building vs Building the Kingdom

Bereisheet 5770 – Kingdom Building vs. Building the Kingdom

BEREISHEET 5770 – KINGDOM BUILDING VS. BUILDING THE KINGDOM

by Rabbi Stuart Dauermann, PhD

This Haftarah is a special one for any Shabbat that falls the day before Rosh Chodesh, as does October 17, this year. This Haftarah (Shmuel Aleph/1 Samuel 20:18-42) provides an opportunity to see the contrast between Saul and Jonathan in how they related to David. With one king and two heirs apparent in the chapter, it is no surprise that the text is all about kingdom building.

Saul is obsessed with building and protecting his kingdom. The text portrays Saul as a study in jealousy and self-involvement. He is a personal kingdom builder. Jonathan is the Crown Prince–the heir apparent. In contrast to his father, he is willing to risk his personal kingdom because of his covenant of friendship with David. And it is David, not Jonathan, who will be the next king of Israel.

Jonathan admires David from the time he first sees him in the encounter with Goliath. The text earlier tells us that this was when “His soul was knit to the soul of David” (1 Samuel 18:1). The women of Israel, ecstatic over David’ military prowess, sing his praises: “Saul has slain his thousands, but David his ten thousands” (1 Samuel 18:7). This further infects Saul’s already diseased soul. Jealous, narcissistic, paranoid and determined, he dispatches David on various military fools’ errands, trying to get him killed by the Philistines. But Jonathan’s admiration for David only grows.

Like all good people, inclined to believe the best about others, Jonathan thinks that his father’s animosity toward David is a passing storm, already blown over. But in this Haftarah, Jonathan realizes things are far worse than he imagined. If David doesn’t go into hiding immediately, Saul will have him killed. Jonathan and David come to terms with reality and recognize they must part for David’s sake. First, they renew their covenant of friendship, saying, “Go in peace! For we two have sworn to each other in the name of the Lord: ‘May the Lord be [witness] between you and me, and between your offspring and mine, forever'” (1 Samuel 20:42).

This is a finely crafted tale of covenant making and covenant keeping, of unselfish caring for the well-being of another. This is made all the more striking when we see Jonathan’s unselfishness against the dark background of Saul’s competitive and paranoid personal kingdom building.

What kinds of covenants do we have with those around us? And what might it mean for us to be more like Jonathan, looking out for others, even against self-interest, rather than being like Saul, who looked out only for himself? Three terms from our tradition can help us answer these questions: Ahavat Yisrael, Ahavat Habriot and Ahavat Chesed.

I recently read a wise assessment by a Jewish religious professional who said that the greatest need of our time is for all Jews to cultivate a sense of Ahavat Yisrael (love of all one’s fellow Jews), and to recognize that any Ahavat Yisrael that does lead to Ahavat HaBriot (love of humanity as a whole) is counterfeit.

In a sense this is a communal application of Hillel’s dictum-“If I am not for myself who will be for me?” but put in the collective-“If we Jews, or we Messianic Jews, are not for ourselves, who will be for us?” We need to look out for the people with whom we are affiliated, our own people.

If Ahavat Yisrael that does not lead to Ahavat HaBriot is bogus, however, we need to heed the second phrase of Hillel’s dictum-“If we are for ourselves alone, who are we?” If looking out for our own concerns is our only real horizon of interest, if we like Saul are jealous and obsessive personal kingdom builders, threatened by the success of others, then what are we? Not much! We must go beyond this to become a community of individuals of a wider horizon, people for whom the lives, the needs, and the reality of others are not peripheral concerns, but are instead the center of the arena where our love for God is demonstrated, validated, and perfected.

Although Torah says, and Messiah confirms, that we should love our neighbor as ourselves, the underlying ethic of the general culture is too often “Look out for number one,” or, “Mind your own business–don’t get involved,” or even, “Get them before they get you.” This predatory worldview echoes the philosophy of Thomas Hobbes, who wrote, “Each man is the other man’s wolf.” Builders of personal kingdoms move through the world focused on getting what they can out of others, on not being taken advantage of, hoarding time, advantage, and resources-looking out for number one. These are people on the take rather than people on the give.

People who serve the King of Kings and who build his Kingdom, have a wider vision-they recognize and honor their covenant relationships and obligations with their various circles of association, not only with family, friends, and spiritual kinship groups, but also with all living things, with the creation itself and with humanity as a whole. In our tradition, this is called “Ahavat Habriot”-the love of living things, expressed in Ahavat Chesed, covenantal caring for its own sake. Those who practice Ahavat Chesed and Ahavat Habriot relish and seek out opportunities to be honorable and unexpectedly kind, alert to every opportunity to do justly, to love mercy, and to walk humbly with their God.

Some time ago, I was teaching a workshop at a local church when a Christian woman raised a question born of her insecurity about sharing her faith with brilliant and well-educated Jewish co-workers.”How can I share my faith with my co-workers when they are so smart and well-e ducated?” I told her that sharing one’s faith is not a matter of matching IQ’s point for point, nor educations degree for degree. What really penetrates and sinks into the marrow of people’s bones is the quality of our relationships-the degree to which we do justly, love mercy, and walk humbly with our God. When we live this way, the weight of our lives establishes the truth of our faith in ways that bypass all defenses and differences of status.

Poet Adrienne Rich wrote this in 1991:

In those years, people will say, we lost track of the meaning of we, of you

We found ourselves reduced to I

And the whole thing became silly, ironic, terrible:

We were trying to live a personal life

And yes, that was the only life we could bear witness to

But the great dark birds of history screamed and plunged

into our personal weather

They were headed somewhere else but their beaks and pinions drove

Along the shore, through the rage of fog

Where we stood saying ‘I’

Defenseless under the night

Our world in stupor lies;

Yet dotted everywhere,

Ironic points of light

Flash out wherever the Just

Exchange their messages:

May I, composed like them

Of Eros and of dust,

Beleaguered by the same

Negation and despair,

Show an affirming flame.

(“In Those Years.” Found online at http://www.americanpoems.com/poets/adrienne_rich/11746“

And may that be true of all of us as we live out Ahavat Yisrael-the love of our own people, Ahavat Habriot-the love or all people and of all living things, and Ahavat Chesed-covenantal caring, seeking justice, loving mercy, and walking humbly with our God just for the holy beauty of it all and the joy of pleasing Him.

So, shall we put down Saul’s pathetic scepter of personal kingdom building, and take up Jonathan’s princely crown of service to the King of Kings, the Son of David.

“If we are not for ourselves, who will be for us? And if we are for ourselves alone, what are we? And if not now, when ?” (Pirkei Avot, 1:14).

Clothes Make the Man

Shelach 5769 – Clothes Make the Man

by Rabbi Russ Resnik

Years ago, when I worked as a salesman, our manager gave everyone a copy of the book Dress for Success.1 This was more than a fashion book. Rather, it was a study of how different styles and colors influenced one’s effectiveness. In one test, a man wearing a beige raincoat asked people passing by for handouts and collected a tidy sum. Later he did the same in a gray raincoat and came up empty-handed. The book abounds with examples like this. Apparently, at least on a human level, clothes do make the man.

The Torah turns this principle around-clothing cannot make us something we are not, but it can remind us what we are supposed to be. Moses instructs the Israelites “to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. And you shall have the tassel, that you may look upon it and remember all the commandments of the Lord and do them” (Num. 15:38-39).

“Tassel” is tzitzit in Hebrew, and such tassels are worn by Jewish men to this day. Traditional Jews wear a four-cornered undergarment with tassels that either appear on the outside of their pants, hanging down from the waist, or remain under the outer clothing, out of sight. The traditional prayer shawl, or tallit, has a tzitzit at each corner, thus providing another way to fulfill the commandment.

In the ancient world, nobles wore garments with ornate hems as a sign of their status. “The more important the individual, the more elaborate the embroidery of his hem. Its significance lies not in its artistry but in its symbolism as an extension of its owner’s person and authority.”2 Thus, a husband would divorce his wife by cutting off the hem of her garment. A seer in ancient Mari would send his report to the king and include a lock of his hair and a portion of his hem to attest its authenticity. From this we understand the significance of David’s cutting a piece of the hem off the robe of Saul, why David’s heart troubled him after he did so, and why Saul took it as a sign that David would succeed him as king (1 Sam. 24:6, 20).3 Likewise, we see more clearly why a woman in need of healing grabbed the hem of Yeshua’s garment (Matt. 9:20).

“Thus the significance of the tzitzit lies in this: It was worn by those who counted; it was the identification tag of nobility.”4 In Israel, the Torah decrees, it is not only the nobles, but every Israelite who is to wear such fringes on their garments.

The requirement to wear a thread of blue among the other threads of the tzitzit heightens its noble quality. Blue is the color of nobility, largely because of the cost of the dye in the ancient world. Indeed, the dye was so costly that the rabbis of the Talmudic era decreed that the blue thread was no longer to be worn, and the fringe should be white, so that all Jewish men would enjoy equal dignity.5 Nevertheless, the original significance remains. Blue is the color of royalty, and therefore the color of the priestly garments and the tabernacle itself. The single blue thread of the tzitzit reflects the single blue thread that held the golden head plate of the High Priest, on which were inscribed the words kodesh l’Adonai, “Holy to the Lord” (Exod. 28:36). Just as the priestly garment was made of both linen and woolen strands-a combination forbidden to the ordinary Israelites-so the early rabbis ordained that the tzitzit contain both white linen and blue woolen strands. “Thus the tzitzit, according to the rabbis, are modeled after a priestly garment that is taboo for the rest of Israel!”6

It is clear, then, that the tzitzit not only reminds the Israelites to obey the commandments, but it also reveals that they receive these commandments as a holy priesthood. Obedience is not just a way to keep the Israelites in line. Rather, it expresses the holiness of their calling and the purpose of their redemption from Egypt. Hence, the Lord concludes the instruction of the tzitzit with the words, “I am the Lord your God, who brought you out of the land of Egypt, to be your God: I am the Lord your God” (Num. 15:41).

This is indeed a lofty calling. Yet, even more striking is its position in the text of Numbers. We are in Parashat Shlach L’kha, which opens with Moses sending twelve men, one from each tribe, to scout out the Land of Israel in preparation for its conquest. The story ends, of course, in disaster. Ten of the twelve scouts bring back an evil report. Only Joshua and Caleb encourage the people to take the Land. The people believe the majority, refuse to take the Land as God has commanded, and end up being condemned to perish in the wilderness. This incident is not the first trial Moses faces in the book of Numbers. In the chapter before we learned of the complaints of his own siblings, Aaron and Miriam, and the Lord’s chastisement upon Miriam. Finally, just before the ordinance of the tzitzit, we hear of a man who breaks the Shabbat and is condemned to be stoned to death.

After the ordinance is given, things do not improve at all. The following chapter tells of the rebellion of Korach, who joins with Dathan, Abiram, and others to challenge the authority of Moses and Aaron. The Lord puts down this rebellion in the most drastic way, with the earth swallowing up Korach and his family, and fire from heaven striking down 250 other rebels.

The way Numbers tells the story makes it clear that when the Lord clothes the Israelites as priests, he does so fully knowing their tendency to rebel. The holy garment is not a reward for faithfulness, because they have hardly been faithful. Instead, the tzitzit expresses the faithfulness of God. By it, he calls into being a holy priesthood out of the unqualified and unworthy.

Is it possible that God still views Israel as a holy priesthood, despite its corporate failure to acknowledge Yeshua as Lord and Messiah, and still has a holy destination in mind for the whole people? As Paul reminded the Gentiles who believed in Yeshua, “Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable” (Rom. 11:28-29).

Clothes make the man. The tzitzit not only reminds Israel of the irrevocable commandments of the Lord, but of their irrevocable calling as a royal priesthood and a holy nation.

In our day, we are seeing a great move of reconciliation between Christians and Jews. Despite the Jewish “no” to Yeshua, God still has a glorious plan for the Jewish people, a plan that will ultimately be fulfilled in this same Yeshua. As the tzitzit is a reminder to Israel of their holy calling, so may it be a reminder to Christians, after centuries of anti-Jewish attitudes and actions, to love and honor the Jewish people.

For the journey: God has an unchangeable purpose that brings together Jews and Christians. There are visible reminders of this purpose in the world around me. How might I display such a reminder, like the tzitzit, in my own life?

(This week’s commentary is from Rabbi Resnik’s book Creation to Completion, available here)

IT WAS THE BEST OF TIMES … IT WAS THE WORST OF TIMES

Beresheet 5769

It was the best of times … It was the worst of times

By Howard Silverman, President of the UMJC

It was the best of times …it was the worst of times. This opening sentence from Dickens’s A Tale of Two Cities sums up the first Torah portion of the year – B’Reisheet. In B’Reisheet we read about the creation of the world and the desire of God to bless mankind with a beautiful place to live, companionship, the ability to easily cultivate the ground and bear children and have intimacy with God (Gen. 1:26-31). The second chapter of Genesis elaborates on this condition of blessing. In verse 7 we read that man was formed out of the dust of the ground and that God breathed life into him. This description of the creation of man coming from "dust" and that God breathed life into him shows the unique relationship that man is supposed to have with God and the earth. The formation of woman from the rib of the man and the fact that they were "naked and not ashamed" describes the unique intimacy between man and woman.

All in all, life is supposed to be rich and satisfying. Truly it should be the best of times. We read in chapter three, however, that a breakdown begins to occur in the relationship between man and God with seeds of doubt planted in the mind of the woman and the eventual disobedience of the man and the woman when they eat from the Tree of the Knowledge of Good and Evil. This breakdown is also evident in the depiction of Adam and Eve hiding from God after they have sinned. There is also a breakdown in the relationship between the man and woman. This can be seen in the words, then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings (Gen. 3:7).Nakedness symbolized the intimacy of man and woman. The need for coverings symbolizes a lack of intimacy. The words of Adam also describe the breakdown in intimacy when he says, The woman whom You gave to be with me, she gave me from the tree, and I ate (gen. 3:12). In these words, we see that Adam blames God and refers to his wife as the "the woman whom you gave to me." There is clearly a move away from the rich, intimate relationships depicted earlier. The blessings become "twisted" and what to be easy and satisfying become difficult: childbirth would be painful and it would become difficult to till the soil. In addition, the relationship of the man and woman would not be easy to maintain. In other words, man goes from a state of intimacy and satisfaction to alienation and difficulty.

Chapter four of Genesis serves as a paradigm of how this new situation works out in life. The story of Cain and Abel is one of the most famous stories in the Bible. There are popular songs about Cain and Abel, and many are familiar with Steinbeck’s East of Eden, which is based on the story of Cain and Abel. A few years ago PBS ran a program on "the first murder."  

Cain and Abel are the two sons of Adam and Eve. Cain, a farmer, is the older and Abel, a shepherd, is younger. They each present a sacrifice to God. Cain presents fruit from the land and Abel presents the best of his flock. God accepts the sacrifice of Abel but has no regard for the sacrifice of Cain. Over the centuries, myriads of explanations have been offered as to why one is accepted and the other rejected. May I suggest that the reason is not that important to the story (although some of the midrashim suggest some moral lessons). The story is about the reaction of Cain. As a result of the choice of his brother’s sacrifice, Cain is angry and downcast. God encourages him to move forward and be careful not to sin and that things would be better. Unfortunately, Cain is blinded by jealous rage and kills his brother Abel. God confronts Cain and his response is arrogant – Am I my brother’s keeper? According to Rashi and others, God desired to give Cain a chance to repent but he would not do so. His response is a challenge to God even raising the question! Therefore Cain is cursed – he would be a vagrant, alienated from God and from the land.

The end result is that both of the sons of Adam and Eve experience alienation and difficulty. Abel, the righteous faithful one, dies at the hands of a murderer and Cain, the angry and arrogant one, experiences a difficult life of loneliness and alienation. God gives Cain a sign that would protect him from the blood avenger but which also would prolong his sentence. This story is a tragedy. It is the opposite of the blessed life that God desired for mankind. Clearly this was the worst of times.

The story of Cain and Abel is really the story of mankind to this very day. We still live in a world marked by alienation and difficulty. Whether one is a follower of Yeshua or not, we face the hardships and struggles that confronted Cain and Abel. Paul says that even though we have the Ruach HaKodesh and the assurance of a restored relationship with God we still suffer

… And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body (Romans 8:23).

There are many believers who come to God in faithfulness and who bring an acceptable offering with the result being that they are martyrs – literally or figuratively or both. When someone dies in faith as a martyr we call it Kiddush HaShem – the sanctification of the Name. God’s name is revealed as holy in the death of godly ones.

There are many examples in Scripture and throughout history of "Abels" who have been martyred for the sake of righteousness. It reminds me of our own people who have been martyred by those who have "gone the way of Cain" – a result of the sinful condition of alienation and difficulty. In the Brit Chadasha, Yeshua’s death is compared to that of Abel. Hebrews 12:24 brings out the point that the death of Yeshua was like that of Abel, being faithful and righteous, but that Yeshua’s death brings atonement. …and to Yeshua, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. Another way to be "Abel" is to live for the Lord and die to self interest and selfishness. Notice in the text that Abel never speaks. It is ironic that after he is dead, we read that, The voice of your brother’s blood is crying to Me from the ground (Gen. 4:10). In the Brit Chadashah we read, though he is dead, he still speaks (Heb. 11:4). In other words, an "Abel" speaks loudly in his/her actions of selflessness and martyrdom. On the other hand, many follow the "way of Cain". These are people who bring a sacrifice to God, but with a heart that is cold. It is one who may be angry with God because of expectations that have never been met. Perhaps there is an experience of rejection or of envy. Following the "way of Cain" means living primarily for oneself.

Jude (vss. 8-13) describes the way of Cain as those who are wolves in the flock, whose motives are to destroy, and who deny the Lord. However, we could say that even those who follow Yeshua can fall into the destructive ways of Cain, not to the extent described by Jude, but by cultivating strife and anguish in the community of Messiah. The way of Cain destroys. The way of Abel builds. Yeshua said that we can murder someone with our words or our thoughts. A major lesson is that just like Cain, we have a choice. God said to Cain,

"If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it (Gen. 4:7).

Yes indeed, sin is crouching at the door and we must master it. What will we do? Will we entertain the sin or will we overcome it? Will we be like a Cain or an Abel? Will we be a destroyer or a builder? Through the death and resurrection of Yeshua a process has begun, bringing restoration of blessing to the world. In Messiah we are restored to God and now have the potential to be restored to others. The Scriptures give us hope of the day when the whole world will return to the blessings of Eden.  

Today may we be like Abel, men and women of faith experiencing a restoration of relationship with God, people, and the world around us.

Monsters, Giants and Other Formidable Obstacles

Shelach 5767 – Monsters, Giants and Other Formidable Obstacles

© Rabbi Paul L. Saal

In the spring of 2002 I went to an art exhibit that was featuring a grouping of pictures painted by a good friend who was beginning the process of leaving the safety of a career as a commercial artist and pursuing an art form that was uniquely his own. The collection was entitled quite simply, "Monsters". I was not prepared for the transition in his work. My friend's commercial work had always been clean, crisp and professional and uncluttered. His new art was dark, convoluted, layered and primitive, obscuring warm colors with dark shadows.

What my friend had done was to take his seven-year-old son's crayon drawing of monsters and reinterpret them in a more adult, almost surrealist genre. The oil re-creations hung next to the crayon originals in this sophisticated Massachusetts gallery. Though there was no written explanation of the work, it communicated to me an honest, yet often ignored reality of life. The fears, horrors, and insecurities of our childhoods do not disappear with time as we might imagine, but rather remain buried deep in our psyche only to reemerge in more sophisticated genres and expressions. Unless we deal with, slay, shrink or unmask the monsters and giants of our past, they make a subconscious home next to our "child within."

Giants of Old and Now

The Torah and Haftarah today are related events bridged by Israel's 40 years of wandering, a divine discipline. But more than a punishment for their unfaithfulness, the wilderness experience was God's further preparation for the Israel to endeavor in the Caananite conquest, which they were not yet ready for. The Torah portion begins with Moses sending out twelve agents, one from each tribe to examine the land and give a report to the people. All of the reports expressed that the land they had come to was indeed a good land which did "indeed flow with milk and honey" (Bamidbar 13:28). But ten of the twelve tribes saw only the potential for calamity in the land and could not imagine that the God who had guided them to this land might also deliver it into their hands. Their report is very telling, "we looked like grasshoppers to ourselves, as so we must have looked to them" (13:33). What is even more telling is the reaction of the majority of the people who wept all night and complained about their leadership imagining that they would have all been better off staying in Egypt. In fact they even contemplated heading back to Egypt. In their minds they were still slaves, undeserving of freedom.

On the surface their reaction seems so illogical that it would have been not only silly but also improbable. Of course their lives in Egypt were a 400-year living hell – beatings, starvation, thankless labor, and often-unceremonious deaths at the hands of ruthless masters. Yet how can we explain that even today, in the midst of our "enlightened" society, there are those who remain under the thumb of object abuse? Wives and children who are regularly beaten, employees who stay in thankless underpaid jobs, and devotees who remain in systems of heightened spiritual abuse, exhibit the same tendency to endure the hardship of the known, rather than face the giants and monsters that loom so large in their imagination.

In stark contrast thought, the spies of our Haftarah portion give us a renewed sense of hope. They went into Jericho after forty years of wandering and came out with a completely opposite opinion to their predecessors, "Truly the Lord has delivered into our hands all of the land; and moreover all of the inhabitants of the land melt before us."  What happened from one generation to the next? How did they conquer their fear? They spent forty years observing that an unseen force nurtured, protected and preserved them. They came to believe that the God who had delivered them from bondage for the sake of their fathers, and who had promised them the land they were about to enter, could and would bring it to pass. The fact is, that fear is to courage, what inhaling is to exhaling. It is hope, though, that gives us the courage to do what we are afraid to do. We fear and we hope at the same time; and fear lurks behind hope, just as its bright face hides the dark side of the moon.

The Faces of Courage

Courage has many faces. It can mean saying no to compromise, or it can mean making a difficult compromise. It can entail dying a heroic death or living through terrible pain. It can mean fighting a good fight, or knowing when it is best for all to concede. But always courage involves facing our fears.

Having courage often means enduring when troubles are upon us. This is a kind of passive courage where the real risk is not death but rather genuine life, and hanging on to life when the sullen days of a wearying winter are too long and dark to endure. Mustering this kind of courage that we go on even when we complain inwardly and outwardly, that life is unfair. Morrie Schwartz exemplifies this kind of courage as recorded in the book Tuesdays with Morrie, by Mitch Albom. Morrie was Mitch's beloved professor who he had kept sporadic contact with.  But when Morrie became terminally ill Mitch decided to visit him with regularity. The book documents their every Tuesday meetings and Morrie's rapid physical decline. But as his condition declined his inner courage became more evident.

The Children of Israel certainly endured much torment during the years of enslavement. Much is made of their lapses of faith and mutinous activities, but not enough is spoken of Israel's emerging courage. In large Israel endured despite endless foes and constant threat to their survival, and so it continues today, through inquisition, holocaust, pogrom and jihad, Israel has grown in its passive courage.

But active courage is also essential. This requires us to act well at the risk of danger. We look our fears full in the face and do what we must in spite of it. Israel had to muster this type of courage as they prepared to enter the fortified city of Jericho. It would have been easier to find elsewhere to sojourn. After all they had livestock, and gold and treasures taken from Egypt. Weren't they the descendants of nomads, and after all wasn't their encampments in the wilderness vastly superior to their past life of bondage in Egypt. But that would not have allowed them to fulfill their destiny.

Ruby Bridges is no longer a household name. But when the Louisiana public schools were integrated back in the turbulent 1960's, Ruby was the first little girl cross the line and enter a previously segregated public elementary school. Having only sheriff's deputies and Sate Policemen between herself and the assembly of bigots who came out to spit and hurl insults, the courageous little girl walked the gauntlet to a new school where she would have no friends, no acceptance and no comfort. When interviewed Rubie's mother described why Ruby did what she did, "There's a lot of people who talk about doing good, and a lot of people who argue about what's good and what's not good, but their were also some other folks who put their lives on the line for what's right." Active courage is no more difficult to muster than passive courage, but easier to put off. Much of our procrastination is a sluggish denial of our fears.

Oxford English Dictionary defines courage as "facing danger without fear." This may be a popular opinion, but I think patently untrue. In fact, I believe only people who are afraid truly exhibit courage. Fear is to courage what breathing in is to breathing out. The question is where do we get the strength to do the things we are afraid of? The answer is hope. The spies in the Haftarah are in a sense are the reconstituted courage of Caleb and Joshua who stood up to the masses and their own monsters and giants and believed the promises of God.

Dietrich Bonhoeffer was a German pastor who risked everything to fight thee Nazis. He was put in prison, and from he penned letters that give people hope today. In one wrote this prayer. "Give me the hope that will deliver me from fear and faintheartedness. " He was given hope and hope gave him courage. The nazi's killed Bonhoeffer anyway. But his hope was not unrealized. The Nazis were defeated, and God was seen as he always is, the ultimate victor.

We are often afraid that we are losing the fight, and we suffer fear and anxiety. But hope brings back a faith that we will win. So face those fears, large and small, head on, and echo the words of the Shaliach, "I can do all things through Messiah who strengthens me."

Community for Its Own Sake

B’reisheet 5767 – Community for Its Own Sake

B’REISHEET 5767 – COMMUNITY FOR ITS OWN SAKE

October 26th, 2006

by Rabbi Russ Resnik

In one of the classes I took toward my master's degree in counseling, the professor asked us to discuss our attitudes toward those we counseled. I said that I tried to approach each counselee with respect. This seemed to me a rather obvious response, so I was surprised when the professor and the other students challenged it vehemently. "Why would you automatically respect someone?" they asked. "What did they do to earn your respect?" They were not impressed when I said I would respect them simply because they were human beings, made in the image of God.

I was the only God-oriented student in this small seminar, yet I held the highest view of the worth of human beings. Paradoxically, when we place God instead of humanity at the center of things, we raise the value of humanity. Indeed, in the culture wars of today, those who affirm God as Creator and Ruler of all things have the strongest stance on the worth of human beings. The most destructive and inhumane movements of the last century were precisely those that sought to displace God from the center.

The book of Genesis, to which we return this week as we renew our cycle of Torah readings, makes clear this connection between God's sovereignty and human worth.

And God said, "Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth." And God created man in His image, in the image of God He created him; male and female He created them. God blessed them and God said to them, "Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth." (Genesis 1:26-28, NJPS)

We were created to be divine image-bearers, representing God's reign upon the earth that He created. But, in the very first section of Genesis, we fail in our assignment and mar the divine image through our sin. Only in Yeshua, who is the express image of God, is our humanity restored to its royal stature, so that in Him we can fulfill the role for which God formed us.

This picture of divine-human relationship counters the dominant culture of our day, which often professes belief in God, but promotes human autonomy in countless ways. Yet this is a false autonomy that ends up reducing people, as human societies have always sought to reduce people, to objects and commodities. Instead, as we acknowledge God's kingship through Yeshua the Messiah, our own kingly destiny is restored, as is our recognition of the divine image in others, even those who have not yet acknowledged Yeshua.

This restoration has multiple implications, but I would like to explore those for spiritual community, the congregations that are at the heart of our calling in the UMJC.

Just as our understanding of God and humanity counters dominant belief systems of our day, so should our spiritual communities. A healthy, biblically based congregation may be the only place in our society where people are recognized and received as divine image-bearers, rather than as consumers or commodities themselves. Our congregations are to be places of refuge from the relentless consumerism of our day.  They are to be communities that honor the divine image in each person, rather than communities of control that use people as means to an end.

Rabbi Lawrence Hoffman, in a recent book, "Rethinking Synagogues: A New Vocabulary for Congregational Life", contrasts what he calls "sacred community" with the dominant "market community" of our times.

He writes,

The everyday is what we use as means to ends. The sacred exists as its own end. . . . Sacred community, then, is devoted to certain tasks, but these can be realized only in a sacred ambience, not in a market community where people weigh value by the list of limited liability deliverables that they think their dues are buying.

"Sacred," of course, is a synonym for holy. Human beings are holy because we are created in the image of a holy God, even though we have marred that image through our sin. Holy things have worth in themselves, not just as means to an end. Indeed, holy things should never be used as means to an end. Rabbi Hoffman notes that traditional Jewish law "prohibits using synagogue space as a shortcut. You can't go in the front door and out the back to avoid having to go around the block."

Congregations founded upon Yeshua value people for their own sake, simply because they are made in God's image, and value community for its own sake as well. The congregation is not a means to an end, that is, a collection of programs, projects, and benefits, but is a gathering of those sharing the life of Messiah and seeking to serve him.

Now, of course, a congregation will do things for its members and for the wider community. But these things are secondary, arising out of its true nature as sacred community. In a similar way, the ancient sages said that we should study Torah lishma—for its own sake—because it is holy.

Rabbi Tzadok said, "Don't use [the words of the Torah] as a crown to build yourself up, nor as an adze to dig with, as Hillel said, 'The one who would make use of the crown [of the Torah] will pass away.'  Thus you may learn that whoever [improperly] uses the word of Torah takes one's own life from this world." Pirke Avot 4:5)

Torah will have many beneficial effects in the lives of those who study it for its own sake. Likewise, a congregation founded on Yeshua, the Messiah who brings life and transformation to those who follow him, will provide much to its members. At its core, however, the congregation is a sacred community to which people belong because they love it and find God there. Once a member begins to ask, "what's in it for me?" he or she has left sacred community and become a consumer.

The congregation is a place–perhaps the only place in today's world–where the image of God in each one is recognized and affirmed.  Hence, it is a travesty when the congregation shapes itself according to the market community, to become just another outlet seeking its market share of religious consumers. A congregation where people are valued for their own sake, in turn is to be valued for its own sake.

"And God created man in His image, in the image of God He created him; male and female He created them." Messiah restores this image, brings it to its fullness, and enables us to recognize it in others. Here are some questions for us as we apply this truth to our shared life as followers of Messiah:

• Do I seek to be part of a congregation lishma, for its own sake–or do I use the congregation as a crown for self-glorification or an adze for material advantage?

• Do I guard myself against using people as means to an end, even the worthy kingdom goals that I might have? Am I willing to give time and attention to someone even if my projects or priorities will gain nothing from this investment?

• In what ways do I show that I honor my congregation and its shared life as holy–of great value in itself–apart from anything I might gain through it?

Shabbat Shalom,

Russ Resnik

rebrez@umjc.org

Blessing or Curse

Beresheet 5765 – Blessing Or Curse

BERESHEET 5765 – BLESSING OR CURSE

by Rabbi Tony Eaton

With the words "B'Reisheet bara Elohim" we are introduced to God the Creator, whose creative work is accomplished by producing order from the midst of chaos. He accomplishes this by separating or creating distinction in the chaos. "and God separated the light from the darkness." (Gen 1:4b). God places value on this order He has produced, for He says; "It is good". God is pleased with His handiwork for in His creation of distinctions/separations He has ordered a blessing (Gen.1:28). Indeed this seems to be the very reason God has created; so that He can pour out His blessings on all things!

The distinctions God has ordered especially extends to the relationship between God and His creation, even man. In the distinction between ourselves and God is the greatest blessing of all. In that distinction God becomes our King, provider, and protector. But incredibly, He wants also that we should partner with Him in providing blessing to the whole creation.

To that end we have been made in the image (tselem) and likeness of God, Rashi comments on this portion, saying;

"in the mould made for him, for whereas everything else was created by God's word, man was created by His hand, as it is written; 'and Thou hast laid Thy hand upon me' (Ps.  139:5) . that mould was a reflection of the Creator".

So then we are to reflect the same qualities as our Creator. The same values like compassion, justice, kindness, and generosity. But in creating us in His image God has also given us the power of freedom of choice. Therein lies the rub. For where there is the power to choose, there is the possibility of a bad choice.

It isn't long before the moment of choice arrives for the first human pair. God has already given His instructions about the use of the Garden. Now, when those instructions are challenged by the serpent, Adam and Eve must choose. Will they trust God to care for them and look out for their best interest?, or must they take this matter into their own hands and usurp God's position as their King?

In a climactic moment of self-determination the choice is made to disregard God's command and eat of the tree of "the knowledge of good and evil". Of this tree Nachmanides says:

"(the tree) means desire: the partaking thereof would implant a desire for good or evil in the heart of man, whereas otherwise man would be naturally good."

This comment indicates the awakening of emotions and desires which were not previously evident in Adam and Eve. This however begs the question, from whence did the desire to eat from the tree arise?

Another way to look at this is that in order for man to truly reflect the image of the Creator it would have been necessary for him to have the knowledge of good and evil. God Himself says; "Behold, the man has become like one of Us, knowing good and evil." (Gen.3:22) One can deduce from this that in some way, as a result of eating from the tree, man is now more like God. The problem with this is not the knowledge itself, but how the knowledge was acquired. Rather than rely upon Him to prepare them for that knowledge, they took it upon themselves to assume His place, undermining the distinctions in the creation, and bringing curses rather than blessings upon themselves and the whole created order. That choice has disrupted all relationships from that time to this. By violating the distinction between themselves and their Creator, by assuming for themselves the right to disobey Him, all other relationships were cursed as well.

The first relationship destroyed is man's relationship to himself.  The Scripture says; "And he said, "I heard the sound of Thee in the garden, and I was afraid because I was naked; so I hid myself."(Gen 3:10).  The man who up until that time had no knowledge of his nakedness becomes aware that somehow he is inadequate in himself, and now feels the shame of his nakedness.  This disruption of our self-image continues to be the greatest problem of humanity, and the source of so much of human misery.

Then consider man's relationship to his Creator. Where once he felt free and easy in his relationship with God, walking with Him each day in the Garden, now he senses his inadequacy in the presence of God, feels the need to hide himself from God and clothe himself for shame.

Next man's relationship to the woman, at first what seems to be an equal partnership, will now be a struggle for control. Forever will women seek to take men's place, and men for their part will look to take advantage over women.

Then man's relationship to the very environment in which he lives is cursed as well. The Garden created especially for him will no longer be his home. The land he will be allowed to live on will not be the ideal environment in which he once dwelt. Instead he will struggle with the land to make his living until he dies and returns to the earth.

Despite the disruption of all of these relationships, and the hardship that man must now endure, God did not leave man with no hope, for even as He pronounced judgement on man for his disobedience, God extended man hope for the future. He promised man that there would come one who would redeem mankind and undo the curse brought on by the serpent's work, saying;

"And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel." (Gen.3:15)

Creation and Its Goal

Beresheet 5766 – Creation and Its Goal

BERESHEET 5766 – CREATION AND ITS GOAL

by Rabbi Russ Resnik

"The end is where we start from. 'In my end is my beginning.' Endings take precedence over beginnings. We begin a journey by first deciding on a destination."

(From Christ Plays in Ten Thousand Places: A Conversation in spiritual Theology, by Eugene H. Peterson, 2005.)

As we begin a new year and a new cycle of Torah reading, it is good to remember the destination of the year, of our lives, and of the Torah itself. We should not be surprised to read of this destination at the beginning, in Parashat b’Reisheet. There we learn that Creation is not an end in itself, but moves toward a goal—the completion of God’s order and shalom which were inaugurated in the creation week. The destination is a fulfilled Creation in which the glorious presence of God the Creator is evident throughout. This theme of Creation Fulfilled, introduced at the beginning, underlies the entire Torah.

Accordingly, when God creates humankind, he gives them a vital role in the fulfillment of Creation:

"Then God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth’" (Genesis 1:28).

This verse reveals two mandates for Creation Fulfilled that are still in effect today.

First, God says to the humans he has just created, “Be fruitful and multiply and fill the earth…” Rav Shaul summarizes the Torah’s teaching on the nature of humankind in 1 Cor. 11:7: “Man is the image and glory of God.” Human beings are created as image-bearers and representatives of God himself. Therefore, the more of us the better.  There must be limits to population growth, of course, because of the limits in natural resources on planet earth, but the principle remains, “In a multitude of people is a king’s glory and splendor…” (Pr. 14:28). God blesses Adam and Eve with fruitfulness because such fruitfulness will enhance his glory.

Second, God instructs the humans concerning the natural order, “Subdue it and have dominion…” Heaven and earth are not created as perfect and finished, but as “very good” (Gen. 1:31), and ready to be fulfilled through a divine-human partnership. This partnership requires the human to subdue, to take authority, and to rule the Creation under God’s authority. His first assignment is the Garden: “Then the LORD God took the man and put him in the Garden of Eden to tend and keep it” (Gen. 2:15).

I was recently given a poster by a well-known New Mexico artist. She had done a painting of Adam and Eve standing together in their state of innocence in the lush surroundings of Eden. The poster announces, “God’s original plan was to hang out in a garden with some naked vegetarians.” A great thought, but not quite faithful to the biblical text. God planned for the humans to have genuine responsibility through tending and keeping the Garden. They had a share in his plan to bring in the fulfilled Creation where the presence of God is evident throughout all the earth.

Before the humans fulfill their role, however, disorder re-enters Creation in the form of a serpent. It entices Eve and Adam to disobey the divine command. As a result they are cast out of the Garden, and cut off from Tree of Life.

This expulsion is the first of many exiles in Scripture, as one of the earliest of the Midrashim notes:

"[The Lord says] just as I led Adam into the garden of Eden and commanded him, and he transgressed My commandment, whereupon I punished him by dismissal and expulsion…so also did I bring his descendants into the Land of Israel and command them, and they transgressed My commandment, and I punished them by sending them away and expelling them." (Genesis Rabbah 155-156.)

The Midrash makes a profound point. Just as God created Adam to represent him, so God will call Israel to represent him among the nations of the earth. But Israel, like Adam, will disobey and be sent into exile.

Finally, of course, the representative Israelite arises, Yeshua the Messiah, as God told the serpent in the Garden (Gen. 3:15): “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel”

Yeshua comes to fulfill the essential human role of representing the Glory of God upon the earth. The story doesn’t end there, however, for Yeshua charges us to represent him. Immediately after his resurrection, he appears to the band of disciples and says to them, “Shalom Aleichem—Peace to you! As the Father has sent me, I also send you.” (John 20:21). Rav Shaul describes the same assignment in his second letter to the Corinthians (5:20), “Therefore, we are ambassadors of the Messiah; in effect, God is making his appeal through us. What we do is appeal on behalf of the Messiah, ‘Be reconciled to God.’” (JNT)

As we begin a new year it is good to remember our destination—to represent, display, and embody the glory of God in Messiah. In the case of the Messianic Jewish community, we are to fulfill this role within the house of Israel.

In the UMJC we capture this assignment in a simple mission statement: To establish, strengthen, and multiply congregations for Yeshua within the House of Israel. And we express our God-inspired desire for fruitfulness in a simple but compelling goal: To raise up over the next ten years a new, under-40 generation that is larger than the current, over-40 generation.

I cannot lay out a list of simple how-to’s in response to this vision. But the essential first step is to remember that this is our steady and permanent assignment—for ourselves and for our congregations. We are meant to represent the glory of God in the midst of an inglorious world, and we are meant to be fruitful in doing so.

Protestant minister William Willimon speaks of God’s summons to represent him “in a world where all too many people live as if they were answerable to nothing more than their own desires.” He says, "In saying yes to the summons, we yield to the adventure of a life free of the ideology of personal autonomy, an ideology that enslaves this culture. We are owned, commandeered for God, being used for purposes greater than ourselves."

Yeshua says, “As the Father has sent me, I also send you.” As we have renewed the cycle of the year, and our reading of God’s word, may we renew the adventure of representing him fruitfully in the power of Messiah!

Shabbat Shalom!

Russ Resnik

Shelach 5766

Shelach 5766

by Rebbetzin Malkah Forbes

Beit HaShofar, Seattle WA

Parasha Shelach presents us with a series of unfortunate events that send forth the Children of Israel into a place of no return. The mission to send the spies not only brings about dissension among the leaders, but also brings Israel to a critical junction in her journey.  As their decision ultimately seals their fate and sets them on a path of wandering and regret, the message of this parasha resounds loudly for us today as we too stand at similar crossroads that will determine our own destiny and the destiny of our children – to press forward into a deeper Torah observant walk and reap the fruitful benefits of connecting with our people in the greater community, or to remain isolated and an entity unto ourselves.

In the beginning of this parasha Hashem speaks to Moshe and gives him permission to send forth spies for himself– leaders from each tribe – to enter the land and survey it.

Hashem spoke to Moses, saying, "Send forth men, if you please, and let them spy out the land of Canaan that I give to the Children of Israel; one man each from his father's tribe shall you send, every one a leader among them." Bamidbar 13:1-2

These men were considered righteous, having been given charge over their individual tribes. The responsibility of each of these tzadikkim was to enter the Land and bring forth its fruit to show to the people, to scout out its inhabitants and bring a positive report back to the people. Seeing how we are on the heels of the previous portion regarding Miriam and the punishment she received for speaking lashon hara (evil speech), we are to assume that Moshe expected nothing but a positive report of the land. He assumed that once they had "toured" the land, they would be motivated and inspired to return to the people with renewed strength and emunah (faith).

"Ascend here in the south and climb the mountain. See the Land – how is it? And the people that dwells in it – is it strong or weak? Is it few or numerous? And how is the Land in which it dwells – is it good or is it bad? And how are the cities in which it dwells – are they open or are they fortified? And how is the land – is it fertile or is it lean? Are there trees in it or not? You shall strengthen yourselves and take from the fruit of the land." Bamidbar 13:17-20

Moshe believed that if these leaders assumed the responsibility that they were given, they would be compelled to help the people move into their next phase of growth – reaching the land and cultivating it with the Torah in their midst. Not only would they bring back a bounty proving that all their journeys and challenges were not in vain, but their return would foster greater communal emunah.  The people would go from being sustained by manna and Moshe to being sustained by the land and Torah. This would finally break their slave mentality and they would truly become a nation that would flourish, shining the light of the Torah.

As we look upon this example, we can draw a comparison to our own congregational leaders.  They venture into new, uncharted waters for the sake of the congregation – gleaning and seeing the fruits of others. Our leaders have the obligation to be sent out to survey what is happening in the land and our Jewish "olam" to see what is happening in Hashem's charge. Not only do they need to go forth for the sake of the people, but for the sake of themselves. Not only will their ability to lead the people be more inspired and enhanced, but more informed because of this. They can return bolstered and ready to take their people to new heights and dimensions and lead with confidence. That obligation is incumbent upon them in order to secure the destiny of the people who are in their care.

As the parasha continues, we see the antithesis of all that Moshe had hoped for in this mission that he procured. As expected, the spies returned with a prize of fruit that surpassed anything they had seen in their life. Unfortunately however, ten of the twelve spies also returned with a doubt and fear that overwhelmed them and caused them to sin.

They returned from spying out the Land at the end of forty days….and they showed them the fruit of the Land. They reported to him and said,

"We arrived at the Land to which you sent us, and indeed it flows with milk and honey, and this is its fruit. But – the people that dwells in the Land is powerful, the cities are fortified and very great, and we also saw there the offspring of the giant……..They brought forth to the Children of Israel an evil report on the Land that they had spied out, saying, 'The Land through which we have passes, to spy it out, is a Land that devours its inhabitants.'"  Bamidbar 13:25 – 28, 32

Moshe had hoped for the leaders to be strengthened and thus return to strengthen the people.  Instead, ten of the spies exposed their lack of faith to the people – not actual events or battles. Rather than seeing the inhabitants as a challenge that Hashem would irradicate, they viewed their entrance into the Land as a step they were unable to make.  They were unable to rely on Hashem and live by the Torah. Aware of their own deficiencies and the inability to lead the people with those deficiencies, they protested vehemently and spoke lashon hara against the Land itself.

Just as Moshe expected the leaders to journey up to tour the Land and journey within themselves for the sake of others, so too the leaders in our midst have to do the same. Many times, the view on the other side is daunting and filled with many unknowns – or a great deal of work. Our Messianic Jewish movement needs leaders who will establish a firm vision of Jewish life and be willing to market this vision to our people as being life-giving and necessary in the framework of our wider Jewish world.  This will, in turn, strengthen our people and give them the confidence to go on their own Jewish journeys of growth.

{josquote}The question is, how much longer do we let this day resonate through history?  Do we have the power to stop it?{/josquote}But the story doesn't end there. As we know, the story of the ten spies is refuted by the true report of Caleb and Joshua. Caleb and Joshua's assured response to the spies' report that Hashem would take them through is subdued and drowned out by the spies and the fearful cries of the Children of Israel. And therein lies the rest of the story and the lesson we need to seize– how the people responded.  As the people rose up and declared to pelt Caleb and Joshua with stones, Hashem appeared to declare their fate. This moment of the Children of Israel turning on their very own is an incident has woven its way throughout time.  The rabbis declare that this very day, when the report of the spies was given to the people, would be known throughout history as the day of the destruction of both Temples and a day of great calamity. This incident of senseless faithlessness, lack of trust and hatred against two leaders within the nation wrought a national day of tragedy for all time – all because of the inability to trust in Hashem.  The question is, how much longer do we let this day resonate through history?  Do we have the power to stop it?

In our daily strides, we encounter new turns and new changes in direction as we become more Torah observant.  Many times we are confident that these changes or challenges are approachable and manageable. This may be due to an abundance of emunah in our daily lives, or in our leaders' confidence and display of emunah in our congregational lives.

But what about those other times? How do we react when the changes or challenges appear as giants, or nephalim, the impassable obstacles to success?  Do we still forge ahead in faith knowing that they are conquerable and not impossible to manage? Or do we balk at our leaders like the Children of Israel and exclaim that it is too much for us – the demands of Torah are too heavy upon us and we should let others do it.  The word nephalim literally means "fallen ones." This implies that the very nature of the nephalim is godlessness and an overwhelming grossness due their sinfulness. In Bereishis, we are introduced to the concept of the nephalim and they appear again in the spies' report.  Their presence in the lives of others in turn would cause others to "fall." With that, what are the nephalim that we stand up against that keep us from penetrating into a more fulfilling place with Hashem, at home in our daily lives or in our congregational lives? While the Children of Israel knew that entering the Land would be a new step in their growth, what nephalim do we allow to stand before us in order to stunt our growth and maturity? What is important to note is that the points identified as being resistance points in entering the Land were invalid. Because of this, Hashem's anger with regard to their faithlessness resulted in their destiny being severely modified:

In this Wilderness shall your carcasses drop; all of you who were counted in any of your numberings, from twenty years of age and above, whom you provoked against Me; if you shall come to the Land about which I have raised My hand in an oath to settle you there, except for Caleb son of Jephunneh and Joshua son of Nun….Like the number of the days that you spied out the Land, forty days, a day for a year, a day for a year, shall you bear your iniquities – forty years – and you shall comprehend straying from me." Bamidbar 14:29-30, 34

{josquote}If we identify our own nephalim and stubbornness, we can prevent ourselves from sharing in the fate of endless wandering and lack of direction in our own days.{/josquote}Because of their stubbornness and unwillingness to spearhead a new epoch in the history of their people, Hashem removed the possession of the land from the older generation. They would have to learn their lessons of Torah in the desert and teach it to the children who would acquire the land.  That last verse of this passage seems the most chilling and should speak loudly to those who spend their life in doubt and stagnation: that "you shall comprehend straying from me." If we identify our own nephalim and stubbornness, we can prevent ourselves from sharing in the fate of endless wandering and lack of direction in our own days. As the Children of Israel who were sentenced to death walked in futility in the end of their days, may we draw from this parasha the need to accept the call that the Torah places before us with the inspiration of our Messiah. May we step out with assurance that not only are the nephalim able to fall again before us if we persevere in His mitzvot and seek growth, but we and our children will experience the benefits of ascending to greater places within ourselves and reaping the bountiful fruit which Hashem has for us in His Land if we heed the call – Shelach..

The Bones of Joseph

Beshalach 5765 – The Bones of Joseph

by Rabbi Stuart Dauermann

Ahavat Zion Messianic Synagogue, Beverly Hills, CA

One of the poignant aspects of the recent Asian tsunami disaster is the way survivors have been desperately seeking to find the bodies of their loved ones, and to bury them.  I am reminded of what happened when Saddam was deposed and mass graves were discovered, how people began digging through the graves with their bare hands, looking for what? For the bones of their loved ones.  Our Torah reading brings us to consider the bones of Joseph our ancestor. Our Scriptures mention Joseph’s bones in three places: Genesis 50; Exodus 13, and Joshua 24.

Genesis 50:24-25 – “And Joseph said to his brothers: ‘I am about to die.  But God will surely come to your aid and take you out of this land to the land he promised on oath to Abraham, Isaac and Jacob.’ And Joseph made the sons of Israel swear an oath and said, ‘God will surely come to your aid, and then you must carry up my bones from this place.”

Exodus 13:19 – “Moses took the bones of Joseph with him because Joseph had made the sons of Israel swear an oath. He had said, ‘God will surely come to your aid and then you must carry up my bones with you from this place.'”

Joshua 24:32 “And Joseph’s bones, which the Israelites had brought up from the land of Egypt were buried in Shechem in the tract of land that Jacob bought for a hundred pieces of silver from the sons of Hamor the father of Shechem…”

One of the common denominators in these accounts is faith and faithfulness, which in both Hebrew and Greek are expressed with one word [emunah in Hebrew, pistis in Greek].

When Joseph makes his descendants in Egypt swear that they will not bury him there but will carry his bones around until they get to the Promised Land, how was he demonstrating faith or faithfulness?

When Moses and the children of Israel took his bones with them out of Egypt on their way toward the Promised Land, how were they expressing faith or faithfulness?

When, some eighty years later, Joshua and buries the bones of Joseph in the burial plot of his father in the Promised Land, how was he expressing faith or faithfulness?

Some of you have had to take care of the burial arrangements of family members. How does taking care of the burial arrangements of a loved one demonstrate faith or faithfulness?

Why is it that some relatives don’t want to get involved in the responsibilities of burying a relative? Perhaps it is because it is too often inconvenient or expensive.

Our tradition does not ask of us that we carry around with us our ancestor’s bones. But it does entrust us with another treasure: our Jewish heritage.

The kind of Messianic Judaism we espouse here in Ahavat Zion is one in which we seek to honor our ancestors and the God of our ancestors by venerating what they venerated–by showing respect for what they respected.

Just as they carried around the bones of their own fathers and mothers–the heritage passed on to them by previous generations–so, if we are faithful people, we will seek to honor the G-d of our ancestors and our ancestors themselves by carrying with us what they stood for and lived for–what they valued, and by passing that legacy on to our own children. “These words which I command you this day shall be in your heart, and you shall teach them diligently to your children.”

Moses expresses for us the balance between our personal experience in the now, and the heritage we have inherited from our ancestors.  Toward the end of our parasha, in Exodus 15:3, we read, “zeh Eli v’anvehu; elohei avi v’aromenhu.” This is my God and I will praise him, My father’s God and I will exalt him.”  He is not the God of my ancestors, he is also mine, and my way of life is not simply what “meets my needs.”  We are connected to the previous generations who like us were entrusted with a legacy which we are meant in turn to entrust to our descendants.

Returning for a moment to the metaphor of taking care of funeral arrangements, we all have a choice today and every day. We can be like those relatives who take responsibility for giving their loved ones a decent burial according to their wishes, or we can just stand off in the shadows and just hope that someone else takes care of it.

That means we ourselves can undertake the responsibility, the discomfort, the expense involved in honoring the heritage passed on to us by our ancestors or we can leave it to someone else. After all we are too busy, too sick, too old, too tired, live too far away, to be bothered. The rest of the family will understand, and certainly, our Father in heaven knows we are too busy, too sick, too old, too tired, live too far away to really get involved, doesn’t he?

There is a midrash, a creative and imaginative Jewish story, that wonders about how Moses found out where Joseph’s bones were.  It is also a discussion about taking spiritual responsibility.  Here is what it says:

“How did Moses know where Joseph was buried? It is said: Serah daughter of Asher, who was of Joseph’s generation, was still living.  Moses went to her and asked, ‘Do you know where Joseph is buried?’  She relied, ‘The Egytians made a metal coffin for him, which they sank into the Nile, in order that its waters might be blessed thereby.  Then, too, the magicians and the sorcerers told Pharaoh, ‘Do you wish that this people should never leave Egypt? If they do not find the bones of Joseph, they will never be able to leave.'”  Then Moses went to the bank of the Nile and called out saying, Joseph!  Joseph!  Joseph, the time in which the Holy One swore to redeem Israel has come, as had the time for the oath you had Israel swear.  If you will show yourself, well and good.  If not, we shall be released from the oath you made our forbears swear.

Immed iately, Joseph’s coffin began bubbling upward, rising out of the depths as if no heavier than a reed, and Moses took it.”

At a time when the children of Israel were plundering the Egyptians, preparing to leave the land in haste, Moses remembered that he had a responsibility to honor the oath which Joseph had enforced upon Israel.

Joseph cared enough about the ways of God to enforce an oath on his descendants that they carry his bones with them when God fulfilled his promise and brought them up out of the land of Egypt in their journey toward the Promised Land, that he be might be buried there.  Moses cared enough about the heritage he had received to go looking for the bones of Joseph.

What do you care about?  What do I care about?  I suggest we should care not only about ourselves and our own experiences–but also about preserving and honoring the legacy left us by our ancestors in custody for our children and the generations to come.

Indeed, as one author has put it, “Unless some things are carried from the past into the future, there will be no future worth having.”

Ladies and gentlemen, the bones of our ancestors lie before us–the way of life they venerated–the way of life that kept them together and kept them in life for countless generations, just as surely as Joseph’s bones kept him standing during his lifetime.  The question remains for all of us: Are we going to carry this way of life forward and entrust it to our children, or will we each just stand to the side and hope that someone else takes care of these matters instead of us?

The choice is mine.  The choice is yours.  The choice is now.  Even now the bones of Joseph are rising to the surface, crying out for us their family to make the financial sacrifices, the sacrifices of time, and the sacrifices of energy necessary carry forward these bones–the way of life and the sacred legacy entrusted to us–into the future.  This calls for involvement, this calls for participation, this calls for choice.

Joseph’s bones await our decision.  They are heavy.  They are precious.  Will we carry them forward into the future?