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PAR'SHAT V'YESHEV: Measure for Measure.

11/28/2018

וישׁלחו את־כתנת הפסים ויביאו אל־אביהם ויאמרו זאת מצאנו הכר־נא הכתנת בנך הוא אם־לא׃

Then they sent the long-sleeved robe and brought it to their father, saying, "We found this. Do you know if it's your son's robe or not?" (Gen 37:32)

This week the text of the Torah seems to easily get distracted from the main story of Joseph and his brother in order to go into the particulars of Judah’s family. As I said, it “seems” to get distracted, because it really doesn't.

BUT WHAT IS THE STORY REALLY ABOUT?
This text is more than the narrative of the Abrahamic family. It is more than a historical account. It is also an ethical blueprint for mankind. It depicts the notions of right and wrong. It reveals how the patriarchs drew HaShem's favor upon them. It is an ethical guidebook written to imbed us with the moral compass that should lead our lives.

GOD GETS GLORY FROM CONCEALING THINGS. (Pro 25:2)
Messianic related concealment of identity seems to be a principle behind the dynamics of the Abrahamic family. It started with Abraham. The Talmud tells us of a story where Terah concealed his son's Abram identity in order to protect he, through whom all the families of the Earth will be blessed, from Nimrod’s wrath.
(Read story HERE)
          Later, Abraham concealed his wife's identity to protect the womb that would cradle HaShem's promises of good will towards fallen humanity. Isaac follows in the example of his father and grandfather in order to protect the Messianic womb that will conceive the family's of Israel.
         Jacob, who also deceived his father Isaac in order to protect the covenant, is himself deceived by his son Judah, who reaps the fruits of his deception by being deceived by his daughter-in-law, Tamar, which brings us to par’shat Vay'shev.

THE REVELATION OF JOSEPH
This week, the Torah narrative takes us through the revelation of Joseph. It was not an easy revelation. His brothers hated him for what they considered to be his guilt of pride, and as a result sold him to a caravan of Ishmaelites. When they returned home, they couldn't bring themselves to tell the truth to their father so they concocted a lie.

They took Yosef's robe, killed a male goat and dipped the robe in the blood. Then they sent the long-sleeved robe and brought it to their father, saying, "We found this. Do you know if it's your son's robe or not?" He recognized it and cried, "It's my son's robe! Some wild animal has torn Yosef in pieces and eaten him!" Ya`akov tore his clothes and, putting sackcloth around his waist, mourned his son for many days.
(Gen 37:31-34)

         It was Judah’s idea to sell Joseph. Later with his brothers he presented Joseph's bloody coat to Jacob. As he did, he was careful not to lie but let poor Jacob draw his own conclusions as he said" הַכֶּר-נָא /recognize these!” (Gen 37:32)

THE CONCEALMENT OF JOSEPH, and what about these goats?
Joseph, one hated without a cause, the innocent victim of the jealousy of his brothers, is now presented to his father. He is presented to his father under the disguise of a coat soiled by the blood of a goat. It is important to remember at this point of the story that   Jacob himself hid under the skin of a goat in order to deceive Isaac in pretending to be Esau.
         As Joseph’s true where about are concealed from his father, Joseph is hidden in plain sight,as an Egyptian, while concealed from the wrath of his brothers
         To the furtherance of the displeasure of his father, Judah married Tamarthe Canaanite. His two first boys, Er and Onan die before she can give them any offspring. Call him superstitious if you want to, but Judah hesitates before letting letting Shilah, his third son, marry Tamar. But Tamar, though a Canaanite, seems to know what is at stake here: the Abrahamic promises. She might have understood that Joseph being out of the picture, Reuben, Simeon, and Levy having disqualified themselves, Judah was now next in line for the firstborn rights. She did not want to let that pass.She makes sure that the Abrahamic promises are kept.

So she took off her widow's clothes, completely covered her face with her veil, and sat at the entrance to `Einayim, which is on the way to Timnah. For she saw that Shelah had grown up, but she still was not being given to him as his wife. When Y'hudah saw her, he thought she was a prostitute, because she had covered her face. So he went over to her where she was sitting and said, not realizing that she was his daughter-in-law, "Come, let me sleep with you." She answered, "What will you pay to sleep with me?" He said, "I will send you a kid from the flock of goats." She said, "Will you also give me something as a guarantee until you send it" He answered, "What should I give you as a guarantee?" She said, "Your seal, with its cord, and the staff you're carrying in your hand." So he gave them to her, then went and slept with her; and she conceived by him. She got up and went away, took off her veil and put on her widow's clothes. Y'hudah sent the kid with his friend the `Adulami to receive the guarantee items back from the woman, but he couldn't find her. He asked the people near where she had been, "Where is the prostitute who was on the road at `Einayim?" But they answered, "There hasn't been any prostitute here." So he returned to Y'hudah and said, "I couldn't find her; also the people there said, 'There hasn't been any prostitute here.' " Y'hudah said, "All right, let her keep the things, so that we won't be publicly shamed. I sent the kid, but you didn't find her." About three months later Y'hudah was told, "Tamar your daughter-in-law has been acting like a whore; moreover, she is pregnant as a result of her prostitution." Y'hudah said, "Bring her out, and let her be burned alive!" When she was brought out, she sent this message to her father-in-law: "I am pregnant by the man to whom these things belong. Determine, (הַכֶּר-נָא) I beg you, whose these are -- the signet, the cords and the staff."  (Gen 38:14-25)

Judah recognizes that he had been deceived. He recognizes it as he hears the exact same words (הַכֶּר-נָא) (Gen 38:25)he told his father when he deceived him concerning Joseph (Gen 37:32). Judah could have been proud and still demand Tamar’s death but he did not. He allowed his heart to be convicted and confessed ...
"She is more righteous than I, because I didn't let her become the wife of my son Shilah." (Gen 38:26)

AND WHAT DO WE LEARN FROM THIS?
Why did HaShem chose to do things this way? I don't know. Maybe to mettle our character; to cause us to search, to fight for the cause, and not give up. Maybe it is to bring suspense to the story. Whatever the reason, these stories keep us seeking, guessing, and maybe that is the reason why.

Measure for measure.
A very important principle we can learn from these texts is that of “Measure for measure.”The bread that we send upon the waters returns to us after many days”, and “A person reaps what he sows” (Ecc 11:1; Gal 6:7).
         Both the good and the evil that we spread returns to us. The good things that come our way may be the results of us sowing good things in the lives of others, and the bad things that come our way may be the results of our wicked actions towards others. So when bad things happen to us, we should not automatically blame HaShem or even haSatan. What we reap is usually the result of our sowing. This whole idea of concealed identity did start with Terah, and had repercussion down to the 4th generation (Ex 34:7).

Now, what about these goats?
What more specific messianic identity maker could we find in these stories than the returning motif of the goats when later Messiah Himself is symbolized as the Yom Kippur goat (Leviticus 10 and 16).
         This story is the story of the revelation of the concealed Messiah, Messiah concealed under a goat.
        The concealed Messiah is a returning motif in the texts of the Talmud and of the Midrash. King Solomon taught us that “God gets glory from concealing things; kings get glory from investigating things.” (Pro 25:2) HaShem surely keeps us guessing, but we get the glory from investigating what HaShem has concealed.
         It is a game of hide and seek. The “appearing and disappearing” properties of Messiah are alluded to in another illustration given us from King Solomon “My darling is like a gazelle or young stag. There he is, standing outside our wall, looking in through the windows, peering in through the lattice. “(Son 2:9)
         Gazelles and young stags live in the woods. They are not easily found. Hunters have to outsmart them. Sometime they see them only to see them disappear the next minute because of their colors that mix with that of the forest. The sages of the midrash did not miss the analogy. Here is what they said about Son 2:9:

“‘My beloved is like a gazelle;’
What is this gazelle that appears and disappears,
appears and disappears again,
So the first redeemer appeared, disappeared, and appeared again.”
(Song of Songs Rabbah 2:9)

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PARSHAT VAYISH'LACH: The Dichotomy of Virtue.

11/21/2018

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קטנתי מכל החסדים ומכל־האמת אשׁר עשׂית את־עבדך כי במקלי עברתי את־הירדן הזה ועתה הייתי לשׁני מחנות׃
הצילני נא מיד אחי מיד עשׂו כי־ירא אנכי אתו פן־יבוא והכני אם על־בנים׃
I'm not worthy of all the love and faithfulness you have shown your servant, since I crossed the Yarden with only my staff. But now I have become two camps. Please! Rescue me from my brother `Esav! I'm afraid of him, afraid he'll come and attack me, without regard for mothers or children.
(Gen 32:10-11 CJB)

JACOB THE HUMBLE MAN.
Jacob was a humble man. Though he returned from Laban’s mightily blessed, as he prayed asking for HaShem’s protection he said, “ I'm not worthy of all the love and faithfulness you have shown your servant...” (Gen 32:10). These words testify that he didn’t pray to from a demanding position. That is important to remember. It is important to remember that humility is one of the hallmarks of godliness. The sages of Israel often said that the proud and HaShem cannot occupy the same space.
Jacob emulated his grandfather’s humility. Abraham’s humility was proverbial. It was recognizable in his dealings with the inhabitants of Cana’an (Gen 12:6-8); with the Egyptian pharaoh (Gen 12:10-20); with his nephew Lot (Gen 13); with Melchizedek (Gen 14:18-20 and with his Sarah, his wife (Gen 21;12). Abraham’s prayers also came from the heart of a humble soul.
Jacob’s humility translated in his life in how he dealt with Laban’s unjust treatment (Gen 31:38-42) and how he felt compelled to make peace with his brother Esau (Gen 32-33). Jacob’s humility foreshadowed that of his descendant Moses whom the Torah says was the humblest man on earth (Ex 12;3). Abraham, Jacob, Moses were spiritual power-houses but they knew that their power was not their own. Their humility caused them to empty their hearts of their own will and ego, which in turn caused HaShem’s Spirit to dwell in them. HaShem can only live in a heart that empty of self and utterly yielded to Him. We should always approach HaShem in a spirit of humility, no matter what our position is in the world.

JACOB THE BLESSED MAN
While Jacob was humble in the presence of HaShem, he knew his position among men. He believed that he was more worthy of the Abrahamic covenant than his brother Esau was (Gen 25:29-34), (Gen 27); that in spite of all that had happened, he was the Abrahamic heir (Gen 28:10-22). He also believed that his humility and righteousness with his crooked boss Laban had earned him HaShem’s favor (Gen 31:38-42).
This same dichotomy between humility and confidence of one’s greatness is found in Abraham who left his land to own one already inhabited, under a promise of personal greatness (Gen 12:1-3); in Isaac who knowing that he was the inheritor of the Abrahamic covenant dealt humbly with Abimelech (Gen 26); in Moses who one day flees pharaoh in order to protect his life, only to return forty years later to tell him that he had no choice but to yield to HaShem’s demands. Moses also dealt humbly with his sister when she challenged his authority (Num 12:13).

THE BALANCE
Here is the important balance to own as servants of HaShem, as representatives of His Kingdom on earth. We may have our divinely ordained spiritually elevated position among men, but we must shed that pride when we come in His presence. Case in point? Even the High-priest, when coming before the Ark on Yom Kippur, exchanges his glorious ministerial garments for a simple linen one (Lev 16:3-4).
But how do we do we show ourselves humble before HaShem? It is easy to claim humility before HaShem but how do we prove it to others if we apply the teachings of our Rabbi Yeshua about prayer when He said, “Go into your room, close the door, and pray to your Father in secret.” (Mat 6:6) We prove our humility before God through our humility before men made in HaShem's image, the godly and the ungodly one.

THE DICHOTOMY.
From Abraham to Joseph, the patriarchs, the fathers of our faith have proved their humility before God by their humility before men. We cannot claim humility before God when acting proud before men, so it behooves us to do the same as

We are called to judge the universe (1 Cor 6:2); we are called to maybe sit and rule with Messiah (Rev 5:10; 20:6); we are called to be the light of the world (Mat 5:14); but this proud and lofty destiny is only activated through a spirit of humility before HaShem evidenced through humility before those made in His image, the godly ones and the ungodly ones.

Yeshua was the prime example of mastering this dichotomy of virtue. From His lofty position, He did not have to deal with all of our human shenanigans, but He willingly subjected Himself to answer the Adversary (Luk 4); to respond to the accusations of the Sadducees, to the questions of some Pharisees, to Pilate’s, as well as to anyone who would ask Him a question. Whether for Jew or Gentiles, He walked miles to answer pleas for comfort and healing.

May we, like Jacob and the patriarchs also learn to live out our lofty destiny in all humility and meekness. May we in the same way they did and as our Master exhorted us to,

Let our light shine before people, so that they may see the good things we do ...
And as they see them,
... praise our Father in heaven.
(Mat 5:16 CJB)

R' Gavriel Lumbroso

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PAR'SHAT VAY'TSEI: A Covenant Worth Fighting For!

11/15/2018

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ותאמר רחל נפתולי אלהים נפתלתי עם־אחתי גם־יכלתי ותקרא שׁמו נפתלי׃

Rachel said, "I have wrestled mightily with my sister and won," and called him Naftali [my wrestling].
(Gen 30:8 CJB)

WHY?
I was asked a question recently, “Why is it that so many of the mothers of our faith had difficulties having children. Of course, since we are not told the answer will vary from rabbi to rabbi. In a sense, this is the beauty of the Torah that we are not told everything; it keeps us seeking. “God gets glory from concealing things; (Pro 25:2 CJB)

Some of the sages mention that it was because the child they would give birth was so special that HaShem wanted to draw attention to it. After all, from Sarah to Rachel going through Rivka, the reason the fact that it was miraculous or an answer to prayer is why we talk about it.

I would like to also give a shot at a suggestion.

In Gen 30:8, Rachel mentions that she, “wrestled mightily”. Why did she wrestle? Was it to earn or keep the love of Jacob? She already had it from the beginning. Was she in such competition with her sister? I am not so sure as they both felt that Jacob rescued them from their father (Gen 31:14-16) Leah surely made sure to be part of the contest. Though she already had four children she engaged the help of her servant (Gen 30:9).

JACOB, NOT ANY MAN!
Jacob was not any man. The reason why Laban wanted to keep him is that he saw HaShem's blessing on Jacob. He knew HaShem would bless his household and his business as long as Jacob was there because HaShem blessed Jacob. We will see the same blessing follow Joseph, the son of Jacob.

Leah and Rachel knew that. Both had become entitled to Jacob’s household and they were not about to let it go. They also knew that the blessing upon Jacob was intergenerational. It came from the generation of Abraham and would follow and be multiplied through their children. Since death was commun, they also wanted to ensure their dynasty, and the continuation of the covenant through the multitude of their children.

FIGHTING FOR THE COVENANT.
From the days those covenantal words were spoken to Abram, "I have given this land to your descendants -- from the Vadi of Egypt to the great river, the Euphrates River --the territory of the Keni, the K'nizi, the Kadmoni, the Hitti, the P'rizi, the Refa'im, the Emori, the Kena`ani, the Girgashi and the Y'vusi." (Gen 15:18-21 CJB) he who opposes HaShem’s purposes (HaSatan) has done everything he could to thwart the fulfillment of that prophecy.
   First this enemy of all HaShem’s purposes made Sarah sterile but Abrahm never lost trust, “for he was fully convinced that what God had promised he could also accomplish.” (Rom 4:21 CJB) “By trusting, Avraham obeyed, after being called to go out to a place which God would give him as a possession; indeed, he went out without knowing where he was going. By trusting, he lived as a temporary resident in the Land of the promise, as if it were not his, staying in tents with Yitz'chak and Ya`akov, who were to receive what was promised along with him. For he was looking forward to the city with permanent foundations, of which the architect and builder is God. By trusting, he received potency to father a child, even when he was past the age for it, as was Sarah herself; because he regarded the One who had made the promise as trustworthy. Therefore this one man, who was virtually dead, fathered descendants as numerous as the stars in the sky, and as countless as the grains of the sand on the seashore. “(Heb 11:8-12 CJB)
Abram’s love for these covenantal words; his love for HaShem’s purposes was so great that he felt they were worth the fight, so he fought no to lose trust and his trust was rewarded. Sarah stood right there with her husband in that trust. Though laughing at first at the announcement of the fulfillment of the promises made to Abram for a posterity, it could be said of her, “HaShem did many miracle there because of her trust!” (paraphrase on: Mat 13:58).
Yitzchak and Rivka were also a fighter for the covenant. Yitzchak implored HaShem for his wife. Rivka also who had a difficult pregnancy asked HaShem for help. They both knew that the promises made to their Abraham were at stake. This writer also believes that it is not fear that compelled both Abraham and Yitzchak to deceive Kings concerning third wives, but this inner consumption to preserve and protect the covenantal promises. They were at the hand of these kings who would maybe kill them for their wives. This writer alo believes that it is this burning desire towards HaShem’s covenant that compelled Rivka and Jacob to make sure that Abraham’s blessing fell on Jacob and not the canaanite-women lover Esau. If the covenant was to be fulfilled, they needed to stay alive no matter what.
   When Jacob received his vision of the ladder, he was given the promises made to Abraham. He then took courage and for the sake of that covenant worked 20 years for an ungrateful and ungodly boss.
This brings us to Leah and Rachel. If indeed these two girls were competing, they were competing for being the mothers of the covenantal promises. For the first 400 hundred years of Israel as a nation most of its leaders were descendant of Rachel. It is when King David took the throne that the descendant of leah came into the pictures. The later division of the kingdom reflected the two houses; the house of Leah and the House of Rachel. Ezekiel prophesied that in the Messianic Ages the two houses will be finally reunited,

The word of Adonai came to me: "You, human being, take one stick and write on it, 'For Y'hudah and those joined with him [among] the people of Isra'el.' Next, take another stick and write on it, 'For Yosef, the stick of Efrayim, and all the house of Isra'el who are joined with him.' Finally, bring them together into a single stick, so that they become one in your hand. When your people ask you what all this means, tell them that Adonai Elohim says this: 'I will take the stick of Yosef, which is in the hand of Efrayim, together with the tribes of Isra'el who are joined with him, and put them together with the stick of Y'hudah and make them a single stick, so that they become one in my hand.' The sticks on which you write are to be in your hand as they watch. Then say to them that Adonai Elohim says: 'I will take the people of Isra'el from among the nations where they have gone and gather them from every side and bring them back to their own land. I will make them one nation in the land, on the mountains of Isra'el; and one king will be king for all of them. They will no longer be two nations, and they will never again be divided into two kingdoms. (Eze 37:15-22 CJB)

   The fight for the fulfillment of the covenantal promises will continue through Joseph and Judah until this day when the enemy of all HaShem’s purposes continues to try to kill the descendants of Abraham.

AND WHAT DOES THIS TEACH US?
We today, live in the continuation of the promises made to Abraham. We are the fulfillment of the promises made to the fathers. We exist and are partakers of HaShem’s inheritance because of their fight and their determination to not let go of the covenantal promises. We must also therefore honor them and honor HaShem with our own fighting spirit, with a faithful trust that does not let go of the promises of God. That is why James exhorted the Jewish Israeli disciples of his day with,

Regard it all as joy, my brothers, when you face various kinds of temptations; for you know that the testing of your trust produces perseverance. But let perseverance do its complete work; so that you may be complete and whole, lacking in nothing. Now if any of you lacks wisdom, let him ask God, who gives to all generously and without reproach; and it will be given to him. But let him ask in trust, doubting nothing; for the doubter is like a wave in the sea being tossed and driven by the wind. Indeed that person should not think that he will receive anything from the Lord, because he is double-minded, unstable in all his ways. (Jas 1:2-8 CJB)

So, brothers, be patient until the Lord returns. See how the farmer waits for the precious "fruit of the earth" -- he is patient over it until it receives the fall and spring rains. You too, be patient; keep up your courage; for the Lord's return is near. Don't grumble against one another, brothers, so that you won't come under condemnation -- look! the Judge is standing at the door! As an example of suffering mistreatment and being patient, brothers, take the prophets who spoke in the name of Adonai. Look, we regard those who persevered as blessed. You have heard of the perseverance of Iyov, and you know what the purpose of Adonai was, that Adonai is very compassionate and merciful. (Jas 5:7-11 CJB)

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PAR'SHAT TOLDOT: Blessed Are They Who Refuse to Quarrel.

11/8/2018

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ויעשׂ להם משׁתה ויאכלו וישׁתו׃
וישׁכימו בבקר וישׁבעו אישׁ לאחיו וישׁלחם יצחק וילכו מאתו בשׁלום׃

Yitz'chak prepared a banquet for them, and they ate and drank. The next morning, they got up early and swore to each other. Then Yitz'chak sent them on their way, and they left him peacefully. (Gen 26:30-31 CJB)

BLESSED ARE THEY WHO ... REFUSE TO QUARREL.
ANOTHER STORY ABOUT WELLS.
Wells are so midrashic. From Rivka to Rachel, wells offer beautiful love stories. It is by a well that Yeshua revealed Himself to a whole Samaritan city. The parasha this week offers us another beautiful story about wells. A story that we should do well to heed and learn from. A story that is pertinent to our generation. What is this story? It is found in the 26th chapter of the book of origins called Genesis.It starts at verse 13. (Italicised texts in between verses are mine)

(13) The man (Yitz'chak) became rich and prospered more and more, until he had become very wealthy indeed. (14) He had flocks, cattle and a large household; and the P'lishtim envied him.
Throughout their history, the success of Jewish lifestyle has often drawn jealousy from the people around them..
(15) Now the P'lishtim had stopped up and filled with dirt all the wells his father's servants had dug during the lifetime of Avraham his father. (16) Avimelekh said to Yitz'chak, "You must go away from us, because you have become much more powerful than we are."

ISAAC, SON OF ABRAHAM
There was a treaty between the people of the Land and Abraham (Gen 21:22-34). This treaty was supposed to be passed on from Abraham to his son Isaac. Avimelch knew of that treaty but in his envy he tried to find some excuse to not honor it. The midrash teaches that many people in the Land did not believe that Isaac was Abraham's legitimate son. They did not believe in Isaac's miracle birth in his parents’ old age. They preferred to believe that Sarah got pregnant when she was in captivity. This gave them the excuse to not honor the covenant made with Abraham and then take his wells and lands.
The midrash also says that in order to stop gossips concerning about the descendance of Isaac,HaShem made Isaac look exactly like his father so that there was a saying in those days about them, “He who has seen the son has seen the father!” It is amazing that until this day, many people do not want to believe in the miracle birth of Yeshua but still believe the ancient gossip that Miryam got pregnant by a Roman soldier. But Yeshua proved who he was by His faithful characterial representation of His father so that he could also say to Phillip, (“Whoever has seen me has seen the Father.)
Isaac had the legitimate title of “Son of Abraham,” but this title he is going to be tested as to whether he is a “Son of Abraham “ in title only or in deed and truth also.

TEST 1: WALKING IN THE FOOTSTEPS OF ABRAHAM
(17) So Yitz'chak left, set up camp in Vadi G'rar and lived there. (18) Yitz'chak reopened the wells which had been dug during the lifetime of Avraham his father, the ones the P'lishtim had stopped up after Avraham died, and called them by the names his father had used for them.
As the descendant of his father, he “drank from the same well” as his father; learned from the same doctrine. Yeshua also taught the same doctrine as His Father. He did not create a new religion.

TEST 2: TRUST THAT HASHEM IS ABLE TO FULFILL THAT WHICH HE HAS PROMISED.
(19) Yitz'chak's servants dug in the vadi and uncovered a spring of running water. (20) But the herdsmen of G'rar quarreled with Yitz'chak's herdsmen, claiming, "That water is ours!" So he called the well `Esek [quarrel], because they quarreled with him. (21)
Isaac continued in the work of his father. His work was hijacked and stolen but Isaac and his people did not respond aggressively. They just then left and ...
They dug another well and quarreled over that one too. So he called it Sitnah [enmity]. (22)
Same story so ... After having tested Isaac's peaceful character in the same way that He tested his father Abraham's, HaShem is now ready to bless Isaac, as He had blessed Abraham.
He went away from there and dug another well, and over that one they didn't quarrel. So he called it Rechovot [wide open spaces] and said, "Because now Adonai has made room for us, and we will be productive in the land."

Hallelu-Yah!!!!! Now for the blessing of all blessings:

(23) From there Yitz'chak went up to Be'er-Sheva. (24) Adonai appeared to him that same night and said, "I am the God of Avraham your father. Don't be afraid, because I am with you; I will bless you and increase your descendants for the sake of my servant Avraham." (25) There he built an altar and called on the name of Adonai. He pitched his tent there, and there Yitz'chak's servants dug a well.
Isaac is no more the “Son of Abraham” in title only. He proved his true nature by doing the “works of Abraham” (John 8:39)

TEST 4: TO RECEIVE AN ENEMY.
(26) Then Avimelekh went to him from G'rar with his friend Achuzat and Pikhol the commander of his army. (27) Yitz'chak said to them, "Why have you come to me, even though you were unfriendly to me and sent me away?" (28) They answered, "We saw very clearly that Adonai has been with you; so we said, 'Let there be an oath between us: let's make a pact between ourselves and you (29) that you will not harm us,...
When a man's ways please Adonai, he makes even the man's enemies be at peace with him. (Pro 16:7 CJB)
By walking in the footsteps of Abraham, by acting like his father before him, Isaac dissipated all doubts concerning his identity. Now Avimelch has to admit that this is truly the son of Abraham. He has to honor the contract. As he tries to make peace with Isaac, he glosses over the true facts and pretends nothing has happened between them ...
... just as we have not caused you offense but have done you nothing but good and sent you on your way in peace. Now you are blessed by Adonai.' "

TEST 5: NOT SEEKING TO INDULGE IN REVENGE.
(30) Yitz'chak prepared a banquet for them, and they ate and drank. (An application of Ps 23:5)
(31) The next morning, they got up early and swore to each other. Then Yitz'chak sent them on their way, and they left him peacefully. (32) That very day Yitz'chak's servants came and told him about the well they had dug, "We have found water." (33) So he called it Shiv`ah [oath, seven], and for this reason the name of the city is Be'er-Sheva [well of seven, well of an oath] to this day.

A STORY FORESHADOWING THE FUTURE.
The Jewish nation faces the same situation today. The children of Abraham want to again drink from the wells of their father Abraham but face opposition from those in the land who do not honor the land ownership contract made with their father.

Paul and James teach us that trials and tribulation for righteousness' sake exist in order to build our character, teach us patience, and mature our faith. Just like these trials and tests tested Isaac’s character before receiving the divinely appointed blessing, Yeshua also learned obedience from the things He suffered. Today, Israel’s character as a nation is also shaped by the trials and tests created by its neighbors opposition.

There is a peaceful ending to this story. Avimelech decides to stop persecuting Isaac. We will find a similar ending when Jacob and Esau embrace upon Jacob’s return to the Land from his exile at Laban’s.

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AND WHAT DO WE LEARN FROM THIS?
These stories do tell us the end from the beginning but is this story just the accounts of a quarrel concerning water rights? Is this just a foreshadow of the future of Israel?
Like Isaac, if we want to be recognized as the “Children of Abraham,” we must prove it by acting like Abraham in times of trials, especially in times of conflict with the world around us. Then this proverb, "When a man's ways please Adonai, he makes even the man's enemies be at peace with him." (Pro 16:7 CJB) will also apply to us.

We will not win the world to HaShem through violence, anger, harsh retaliatory actions or rhetoric. It is not the way of He who instead of retaliating and destroying His enemies (us!), gave His unique Son, so that everyone who trusts in him may have eternal life, instead of being utterly destroyed. (John 3:16) It is not the way of His prophets who died proclaiming the truth rather than adopting the vengeful ways of their opponents. It is not the way King David who said that it is the meek, not the strong and powerful, who shall inherit the land (Ps 37:11) It is not the way of the Master who though mistreated, was submissive did not open his mouth and like a lamb led to be slaughtered, remained silent before its shearers (Is 53:7). It is not the way of his early disciples who all willingly died for the sake of the congregation (Col 1:24). It is not the way of the disciples of the disciples who also died as martyrs (Foxe’s Book of Martyrs). It not our way.

May we like Abraham and Isaac allow our character to be tested through injustice that we may like Yeshua carry the cross of unwarranted suffering and death. He was promised a crown but he had to learn obedience before he received it (Heb 5:8) We have also been promised a crown and it will not come without the testing of our character either now or in the days to come. May we not fight it nor find it unjust but on that day, may we remember the words of Yaakov,

Regard it all as joy, my brothers, when you face various kinds of temptations; for you know that the testing of your trust produces perseverance. But let perseverance do its complete work; so that you may be complete and whole, lacking in nothing. ... How blessed is the man who perseveres through temptation! For after he has passed the test, he will receive as his crown the Life which God has promised to those who love him.
(Jas 1:2-12 CJB)

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PAR'SHAT CHAYEI SARAH: פרקי אמאות EHTICS OF THE MIOTHERS.

11/1/2018

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ויבאה יצחק האהלה שׂרה אמו ויקח את־רבקה ותהי־לו לאשׁה ויאהבה וינחם יצחק אחרי אמו׃

Then Yitz'chak brought her into his mother Sarah's tent and took Rivkah, and she became his wife, and he loved her. Thus was Yitz'chak comforted for the loss of his mother. (Gen 24:67 CJB)

SARAH OUR MOTHER.
While it mostly concerns us with the aftermath of the death of Sarah, our Torah section this week starts with the words “Chayei Sarah…” which means, "The Life of Sarah.” Our parasha also introduces us to she who will becoem the wife of Isaac, Rivka. To understand Rivka whom Isaac brings to his mother’s tent, we first must understand Sarah.

There are beautiful midrashes concerning Sarah. She is often depicted as Jerusalem. Here is a passage about it,

“Traditional tales illustrate Sarah’s work in bringing strangers closer to the experience of God. In part, this is done by depicting Sarah’s tent a precursor to the Ohel Moed (Tent of Meeting, home of the Mishkan, which housed the Ark of the Covenant) and Beit Hamikdash (Temple in Jerusalem).

In this midrash, Sarah’s tent becomes a place in which God’s blessings and imminence can be experienced. Sarah’s death temporarily halts the miracles and good works associated with the tent; Rivka then reactivates the holiness of the tent with her marriage to Isaac, Sarah’s son.”

The midrash then adds,

“And Isaac brought her [Rivka] to the tent of Sarah, his mother. All the days in which Sarah lived, there was a cloud attached to the entrance of her tent. Since she died, the cloud ceased; and when Rivka came, the cloud returned. All the days in which Sarah lived, the doors of the entrance [to her tent] were open to the wind (ruah)…. And all the days in which Sarah lived, there was a blessing sent through the dough [with which she baked]…. All the days in which Sarah lived, there was a light burning from one Shabbat evening to the next Shabbat evening….” (Genesis Rabbah 80:16 on Genesis 24:67).

These characteristics of Sarah’s (and later Rivka’s) tent are parallel to characteristics of the Tabernacle and Temple. Sarah’s bread is like the shewbread, the light prefigures the Menorah, and the wind resembles the Holy Spirit, Ruah HaKodesh.

RIVKA THE BRIDE.
We previously talked about Isaac representing Messiah.

Isaac climbed the same mountain Yeshua climbed.
Like Yeshua he carried his own sacrificial wood.
He was willing to do the will of his father above his own will.

In our text this week, Isaac also disappears after the Akeida (After the episode on the mountain.) The next time the text of the Torah makes mention of him is when he meets his bride Rivka as Eliezer arrives from Haran. In the same manner as Isaac, Yeshua also disappears from the public eye after the scene on Mt Golgotha, and He is said to reappear when He returns to meet His “bride” who by marriage to the King of Kings becomes the Queen (Rev 19: 6-9)

If Isaac then prefigures Messiah, Rivka pre-figures the Bride: The Body; the Congregation.

THE CHOOSING OF A QUEEN.
Isaac’s bride-to-be had big shoes to fill and Eliezer understood that. She was to comfort Isaac for the loss of Sarah his mother. As the new matriarch of the Abrahamic tribe, she couldn’t just be anybody. She had to have a certain caliber of character. How would then Eliezer find a Sarah-like person in so little time? That’s when HaShem inspired him with the idea,

I will say to one of the girls, 'Please lower your jug, so that I can drink.' If she answers, 'Yes, drink; and I will water your camels as well,' then let her be the one you intend for your servant Yitz'chak."(Gen 24:14 CJB)

To serve water to a stranger in the desert is good, but to offer to water his 10 camels who can each drink up to 15 gallons of water is very, very, very good. The test that Eliezer set in order to find the acceptable bride for his master was a test of humility, voluntary service, and devotion.

Like Abraham her husband, Sarah was known to be a person of humble devoted service. In return, her dough was blessed; her light never went out and HaShem Presence was upon her. She was the ultimate “Eshet Chayeel/Woman of Valor” from Proverbs 31. Anyone who would fill her shoes needed to be of the same serving, humble, and devoted temperament. None other will do.

RIVKA’S TWO TESTS.
Rivka passed the test of humility and service test when she served Eliezer and his camel. The second test came when she was asked, "Will you go with this man?" and she replied, "I will." (Gen 24:58 CJB) Without hesitation, she agreed to leave right away. In this, she passed the test of devotion.

When she arrived, Isaac brought her to the tent of his mother. At that moment, HaShem confirmed Eliezer’s successful mission when the Presence of the Shekinah, the blessing upon the dough, and the eternal Light that were upon Sarah and her tent during her living all returned.

AND WHAT DOES THIS TEACH US?
If Isaac foreshadows Messiah and Rivka foreshadows the Bride, we have much to learn from Rivka.

For one, we must enter Sarah’s shoes. In the same way that Yeshua challenges us with, "If you are children of Avraham, then do the things Avraham did!" (Joh 8:39 CJB), as the Bride, we are challenged today to enter Sarah's tent, not raise a whole different tent.

For the blessing of Sarah to come upon us as it did on Rivka, we must be of the same temperament as Rivka. Humbly devoted to serve Abraham’s many children; willing to open our tent to the stranger. Like with Rivka, to inherit the blessing that came on Sarah, we must live in the humble spirit of devotion of Sarah.

“Sarah’s tent” inherited by Rivka serves us today as an example as to what type of people we should be as those who are meant to represent Yeshua today.

Abraham’s tent was always opened to the stranger. Sarah’s tent was open to the Spirit. When the time came, both Abraham and Sarah hurried to serve. They did not dilly-dally or farm the task to someone else. (Gen 18)

MAY WE AS CONGREGATION LEADERS BE LIKE RIVKA.

MAY WE BE TRUE ESHET CHAYEEL AND REFLECT THE SPIRIT OF SARAH THE WIFE OF ABRAHAM.

MAY WE BE HUMBLY DEVOTED TO SERVE AND GIVE TO THE MILLIONS OF CHILDREN OF ABRAHAM WHICH ARE LIKE THE SAND OF THE SEASHORE IN MANY NATIONS.

MAY WE ALSO LIKE ISAAC DRINK FROM ABRAHAM’S’ WELL AND DO THE DEEDS OF ABRAHAM THAT THE NATIONS ALSO PROCLAIM WITH ABIMELECH, "We saw very clearly that Adonai has been with you.” (Gen 26:28 CJB)

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PAR'SHAT CHAYEI SARAH: פרקי אמאות EHTICS OF THE MIOTHERS.

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