Like most things that are important for our spiritual lives, this bears repeating: Those who follow Messiah the Yeshua are responsible to love and walk in truth and to abhor and reject what is false (1 John 4:6). This implies that we have a moral and spiritual duty to think clearly and not to abuse our minds (Phil. 4:8; Rom. 12:2). The LORD our God will help us to do this, as Yeshua said: “I will ask the Father, and he will give you a Helper (παράκλητος, someone “called to one’s side”), to be with you forever, even the Spirit of Truth (i.e., ruach ha’emet: רוּחַ הָאֱמֶת), whom the world cannot receive, because it neither sees him nor knows him” (John 14:16-17). The Spirit of Truth helps us “discern what is the will of God, what is good, acceptable, and perfect” (Rom. 12:2) and empowers us to take “every thought captive” to the reality of the Divine Presence (2 Cor. 10:4-5). Truth is connected to memory – both in our personal histories as well as the history of God’s redemptive actions performed on our behalf. Truth is described as “a-letheia” (ἀλήθεια), literally meaning “not forgetfulness…” Hence we are constantly commanded to remember what God has done for us and to “diligently repeat” (ושׁננתם) the truth to our children (Deut. 6:4-9). Similarly, the Spirit of Truth brings to remembrance the words of Yeshua to our hearts (John 14:26).
Month: November 2020
Seeing what we want to see…
We often see what we want to see… From our Torah portion this week (i.e., parashat Toldot) we read: “And Jacob was simmering stew when Esau came in from the field, famished” (Gen. 25:29). The Midrash Rabbah comments that Esau saw the stew and asked why it was being cooked. He was told that it was a traditional mourner’s meal because his grandfather Abraham had just died. Upon hearing this, Esau quickly became offended that one so righteous as Abraham had died and exclaimed: “If that’s the case, there is no reward for one’s good deeds, and no repair from death…” In this way Esau’s offence over sorrow and suffering moved him to reject reality as being inherently unjust, and by this logic he justified his godless lifestyle… Because bitterness took root within his heart, Esau despised his birthright and spurned the very significance of his life (Heb. 12:15-16).
Draw near in your need…
“Draw near to God, and he will draw near to you” (James 4:8). There are no conditions given here — other than your raw need to connect with God for help. “Purify your hearts, you double-minded ones” (δίψυχοι, lit. “two-souled ones”); make up your mind and be unified within your heart: “How long will you go limping between two different opinions?” (1 Kings 18:21). You are invited to come; God has made the way; your place at the table has been set and prepared. “Let us draw near with a sincere heart in full assurance of faith (ἐν πληροφορίᾳ πίστεως), with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful” (Heb. 10-22-23).
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The Prerogatives of God…
The Haftarah for parashat Toldot begins: “I have loved you,” says the LORD. But you say, “How have you loved us?” “Is not Esau Jacob’s brother?” declares the LORD. “Yet I have loved Jacob but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert” (Mal. 1:1-3; cp. Rom. 9:9-13). Some people may find God’s sovereign choice objectionable, though we know there is no unrighteousness in God’s decrees and ways (Deut. 32:4; Psalm 18:30; James 1:17, etc.). Therefore Yeshua told his followers, “You did not choose me, but I chose you and appointed you to go forth and bear fruit…” (John 15:16). Religious pride recoils at these words, thinking, “I don’t want to be chosen by God; I want to be in control; I want to choose God first.” The ego seeks some reason for revelation, some merit that commends the self to God. It’s hidden assumption is, “thank you, God, that I am not like other men” (Luke 18:11). The choice of God is scandalous because it is based on God’s love, not our own (1 John 4:19). We were spiritually reborn, not as the result of anything in the realm of nature, nor even through our personal decision, but solely on account of God’s sovereign prerogative (John 1:13). This is the message of the choice of Jacob over Esau in our Torah portion this week. Regarding this the New Testament comments: “Though they (i.e., Jacob and Esau) were not yet born and had done nothing either good or bad — in order that God’s purpose of election might stand (ἵνα ἡ κατ᾽ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ), not because of works but because of the One who calls, Rebekah was told, “the older will serve the younger” (Rom. 9:11-12). The carnal ego is quick to look for reasons that God chooses people, looking for merit or considering their worldly potential, though it is idolatrous to elevate the self this way. “Not by might nor by power, but by my spirit, says the LORD of Hosts” (Zech. 4:6). We don’t seek to please God so that we can be chosen; we are chosen so that we can seek to please him… God’s grace and love for us is always the starting point: “Lord, teach us to pray,” that is, choose words for us, the groaning of your Spirit, in accordance with your perfect will…
Two Blessings for Jacob…
When we think of Jacob as a young man, we tend to recall the dramatic episode when he surreptitiously disguised himself as Esau to “steal” the blessing from his father Isaac. As we study our Torah reading, however, we learn that Jacob actually received two blessings from his father. The first blessing — given to a disguised Jacob — focused on material blessings: the “dew of heaven,” the “fatness of the earth,” “plenty of grain and wine,” political power and hegemony (Gen. 27:28-29), whereas the second blessing — given to an undisguised Jacob — focused on his role as God’s chosen patriarch of Israel (Gen. 28:3-4). The difference between these blessings turned on Isaac’s restored vision. His first blessing was tailored to the character of Esau as his “natural choice,” whereas his second blessing looked beyond mere appearances to behold the vision that was originally given to his father Abraham:
“May God Almighty bless you, and make you fruitful,
and multiply you so you become an assembly of peoples.
And may He grant the blessing of Abraham
to you and your offspring.”
(Gen. 28:3-4)
Bartering with Vanity…
From our Torah portion (i.e., parashat Toldot) we read: “And Esau said to Jacob, ‘Let me eat some of that red stew, for I am exhausted!’ Therefore his name was called Edom (אֱדוֹם).” The Hebrew text more forcefully reports Esau’s words: ‘Let me gulp down (הַלְעִיטֵנִי) some of that “red-red stuff” (הָאָדם הָאָדם), picturing how eagerly he bartered away the blessing of heaven for a momentary and fleeting pleasure… The Maharal of Prague said that when Esau called the stew that “red-red stuff,” he was acting like an unthinking brute that relates to things without restraint, in the immediacy of the moment, and without regard to their “form,” that is, their higher purposes or end…
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“See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; and that no one is sexually immoral or profane (i.e., βέβηλος, worldly, ungodly) like Esau, who sold his birthright for a single meal” (Heb. 12:15-16). Surely this is the deeper meaning of “profanity” – to deny reality, to live in willful ignorance, and to miss the glory of God’s presence.
Honesty and Deliverance…
“Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance” (Luke 5:31-32). Every one of us has a “dark side” or a “shadow self” that has destructive and selfish urges. We try to conceal this truth from others (and even ourselves) but such denial doesn’t change the reality within our hearts (Matt. 5:19; Jer. 17:9; Eccl. 9:3). Indeed, when we pretend to be something we are not we are more likely to be overwhelmed by dark forces hidden within us. Paradoxically we most vulnerable when we think we are well, that is, when we deny our sickness our heart and minimize our need for deliverance.
The way of healing is to “own” or confess the truth of our inner condition and to acknowledge the dark passions that sometimes overmaster our best intentions. We must give ourselves permission to allow the hurt, angry, and fearful voices to be heard and sanctioned within us – and then to bring these dark and hidden aspects of our selves before God for healing. The failure to do so will split the soul and cause the hidden aspects of the self to seek “revenge” upon the “parent self” that censors their message. The struggle within our hearts is real and we should attend to it seriously. Denying evil by pretending that we are okay, or by blaming others, blinds us to the truth of our ongoing need for deliverance. May God help each of us to be honest with ourselves and to confess our great need before our Heavenly Father.
Being who you are…
Some of us seem far more concerned with how others see than how God sees us… We strive to manage a public image crafted for others but lose the substance of what is real. Trying to control how we are seen by others is exhausting, however, since it implies that we must find our value in their (conditional) approval rather than from a deeper source. The emotional need for approval is a form of cruel bondage: We take ourselves too seriously, we deny who we really are, and we believe we are never good enough. Over time we become anxious and easily offended people… “Am I now trying to gain the approval of people, or of God?” (Gal. 1:10).
Blessing of Confession…
“If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Not just this or that particular sin, mind you, but the whole constellation of attitudes, assumptions, and wayward thinking that brought us into exile in the first place. The word confession (ὁμολογία) means bringing yourself naked before the Divine Light to agree with the truth about who you are. Indeed, the verb homologeo (ὁμολογέω) means “saying the same thing” – from ὁμός (same) and λόγος (word). In biblical Hebrew teshuvah (תְשׁוּבָה) means turning back to God by turning away from what makes you lost in unreality and painful exile. God’s love for us is the question, and our teshuvah – our turning of the heart toward Him – is the answer. Teshuvah is one of the great gifts God gives each of us – the ability to turn back to Him and seek healing for our brokenness.
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Rebekah’s Surrender…
When the twins fought within her womb, Rebekah asked, lamah zeh anochi (“Why do I exist?”), and then the LORD gave her the prophecy: ve’rav ya’avod tza’ir – “the older (or “stronger) shall serve the younger” (see Gen. 25:23). God had chosen one of her two children to become the heir of the covenantal promise, and she therefore may have thought it was her purpose or mission in life to help make that happen… However, Rebekah’s elaborate scheme to trick her husband by exchanging the twins for the blessing was doomed from the outset, since God needed to open the blind eyes of Isaac to truly bless Jacob as the family heir (Gen. 28:1-4). Rebekah’s mistake was that she thought it was her job to intervene, or to “help God” by resorting to human intervention – somewhat like her mother-in-law Sarah earlier had sought to “help God” by giving Hagar as a surrogate wife to Abraham to produce the heir. It is a difficult thing to let go and to trust that the Lord will take care of everything. Lamah zeh anochi – Why do I exist, except to bear witness to God’s providential plan and to trust in God’s power to work all things together for good?
Such a plaintive question, lamah zeh anochi – “Why do I exist?” When she was young, Rebekah seemed strong, secure, and courageous. For example, after meeting Eliezer she unhesitatingly declared her willingness to leave all that she knew to go to a strange land and to marry an unknown man — all for the promise of an unseen good. Nevertheless Rebekah was tested. First, she (like Sarah) was barren and for 20 years ached for a child with Isaac. Second, her pregnancy was difficult and the Lord foretold her that though she would have twins, there would be an ongoing conflict between them that would trouble their lives. Third, after bearing the children, Rebekah’s turmoil continued: her husband discounted her faith; her sons pathetically competed for the approval of their father; and she was torn to choose to stand with Jacob even if that jeopardized her relationship with both Esau and Isaac. And later, after the scheme to exchange Jacob for Esau was exposed, her worst fear was realized: she indeed lost both of her sons (Esau because of her betrayal, and Jacob after he fled to Mesopotamia). Struggle after struggle: lamah zeh anochi? Why is this happening to me? Why did I deserve such a fate? Why, but to partake of the truth – to suffer for the sake of the deliverance of God’s ultimate blessing for the world. Like Rebekah, we have an important part to play, though assuredly we will be tested and experience challenges along the way. Lameh zeh anochi? To learn to trust God for all that happens in life…
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Note: This post is related to this week’s Torah reading, parashat Toldot.