Beth Elohim Messianic Synagogue
Parashah #3: Lech lecha (Get yourself out)
B’resheit (Genesis) 12:1-17:27
Haftarah: Yesha’yahu (Isaiah) 40:27-41:16
B’rit Chadashah: Romans 3:19-5:6
Looking back at the last two parashot, we can see a progression in G-d’s plan for mankind in general, those who come to realize and follow the One True G-d, and those who don’t. We also read of His mercy and righteous judgement which are two of the attributes used in the kabbalistic diagram of 10 sefirot that help us to describe G-d the best way we can with our finite minds.
Adam and Eve were the first examples. G-d provided a perfect world for them giving them free will; the right to choose between good and evil, both of which G-d created for this purpose. After all, there is no need for free will if there is nothing from which to make a right or wrong choice. Adam and Eve failed due to their pride in wanting a level of intellectual knowledge G-d had spared them of up to the point of their choice to eat the forbidden fruit of the tree of knowledge of good and evil (Gen. 2:16). Eve was deceived by the serpent (Gen. 2:7) but the fall, the sin was attributed to Adam because he was supposed to be the spiritual head of the relationship with Eve, and he was given the command against eating the fruit before Eve was created (Gen. 2:15-25).
Next G-d chose Noach 10 generations later as the only man described as righteous at the time. Again G-d’s mercy and judgement were demonstrated through the salvation of Noach and his family although the spiritual status of his family is not mentioned, and the judgement of the flood that killed every other human being and everything with the breath of life on dry land (Gen. 7:21-24). Again, even after such deliverance, Noach sinned through too much drink (Gen. 9:20), and Ham committed a sexual indiscretion with Noach while he was too drunk to realize what was happening (Gen.22). Ham’s sinful behavior resulted in a curse on his descendants (Gen. 22,24).
This brings us to the next narrative that introduces the first documented account of a man who actively searched for G-d; Avraham. This time G-d rewarded Avraham’s love and righteousness described in the Book of Hebrews chapter 11, by making Isaac who was born to Avraham’s wife Sarah who had been barren up to that point, the son of promise (Gen. 17:21). Further than that, G-d promised Avraham that he would be the father of many nations and that those who blessed him would be blessed, and those who cursed him would be cursed. This covenant was made to exist in perpetuity (Gen. 12:3) and it included a command that Avraham , his descendants generation after generation, including slaves within his home and those bought from someone who was not a descendant. This covenantal command remains in effect today. For our part, we cannot sit back and expect G-d to bless us without any change in our lives. G-d’s definition of a true “Jew”/believer is clear throughout His Torah, specifically in Romans 1-3, John 14, and the Seven-fold Witness in the Book of Revelation.
So, G-d’s plan was set into motion with Adam to whom the great fall from a perfect relationship with G-d is attributed, physical and spiritual death became the destiny of all mankind to that point in history, and the perpetuation of the sin gene passed from the male to all generations was described through the sexual sin of Ham with Noah as he lay drunk and uncovered in his tent.
Avraham was 10 generations removed from Noach. This is interesting as this is the same number of generations from Adam to Noach. The number “10” in Gematria which is the Hebrew numbering system has several meanings including spiritual perfection. I will not go into this specific explanation today but encourage anyone interested to conduct independent research as there is nothing insignificant in G-s’ Torah. Avraham was 75 years old, and his wife Sarai was barren. He has no record of accolades from his childhood, giving us no obvious reason that G-d would choose him as the one to whom the son of promise would come and to whom all nations would be blessed. But G-d’s plan for both the faithful and rebellious was already in place and continued. G-d desires people who realize that without a Saviour they are lost and who are humbled and willing to reconcile themselves to G-d through Yahshua’s sacrifice and faithfulness unto to execution stake. He desires people who will believe without seeing the end result just as Avraham, Isaac, Jacob, Noach, and Moshe who did not see the culmination of history, the blessings, the judgement on Israel’s and G-d’s, enemies and the establishment of Messiah’s kingdom in Jerusalem with the restoration of Israel.
One of the lessons we can learn about Avraham’s early life is that we should never feel like we have “arrived” and that all in life will go according to our plans. Although we may love and follow G-d’s Torah and continue to seek knowledge and wisdom from above, there are trials we must go through that are tailored to our spiritual needs.
Avraham first demonstrated faith and trust in G-d when he was instructed by G-d to leave everything familiar and comfortable and go to a land that had not yet been identified (Gen.12:1). He had already acquired the knowledge that that idol worship of the false manufactured gods that was practiced in his hometown of Ur of the Chaldeans was futile. In the Book of Jubilees written in the second century B.C.E., young Abraham is presented as asking his father who was a priest what the advantage of having and worshiping idols was since they were mute. His father Terah responded that he realized the futility but responded “But what shall I do to the people who have ordered me to serve before them?”
In the first century C.E. Apocalypse of Abraham, Abraham comes upon a broken idol in his father’s shop. When they stand it back up, it falls again, and the head falls off. Terah carves a new body and attaches the head to it. Abraham is said to have thought “What are these useless things my father is doing? Is he not rather a god to his gods? It would not be more fitting for them to bow down to him?”
Interestingly, Jews, Muslims, and Christians all claim ancestry to Avraham with significant variations. Yet, he did not “fit” into any of these religions’ paradigms. He was a man who sought G-d and found Him. He was different than the rest of the world concerning beliefs in the physical and spiritual realms. He is called “Avraham ha ivri” (Avraham the Hebrew). The source of the word “ivri” is “ever, meaning “over” or “on the other side.” So we may interpret this as meaning “crossing over.” He crossed over from the secular world to a relationship with G-d that serves as an example for all mankind and presents a challenge. The challenge is to continue to persevere and strive to live our lives as closely as possible to G-d’s Torah. This challenge is presented in numerous narratives throughout the Bible including Sha’ul’s description of running the race to win the prize of salvation and an eternity with G-d in heaven. Avraham’s life proves that it is possible to free ourselves from the pressures of family, friends, and society and swim against the current of ever-increasing godlessness and to [ love the L-rd your G-d will all your soul, strength, and might…”] (Deut. 6:4-11).
This is the essence of the story of Avraham. He “crossed over” from a secular world, sought, found, and followed the One True G-d against all the social pressures including those from family members such as Lot who became very selfish and chose to live in a city rampant with people who practiced idolatry and other abominations against G-d. He is considered the quintessential example of hospitality based on the narrative where he ran to meet the three ‘men” that he saw afar off from his tent, fed them, and implored them to stay and rest before moving on (Gen. 18:1-5). He also provided a touching example of how we may cope with the death of a loved one (Gen. 23:1-6). He grieved for and mourned the death of Sarah, but he did not succumb to self-pity or isolation. He honored her by obtaining a grave site in Hevron, burying her there, and then moving on with his life.
G-d does not require more of us than we are able to handle (1 Cor. 10:13; Prov. 3:5-6; James 1:2-4). The trials of Avraham’s life including the test of his allegiance to G-d when told to sacrifice Isaac, his only son, the son of promise and his willingness to obey shows us that we must be willing to metaphorically “take off our manufactured water wings and jump in the sea.” G-d will neither leave nor forsake us (Heb. 13:5; Deut. 31:6; Deut. 3:18; Gen 28:15; Is. 41:10). This does not mean that our physical bodies are invincible. But examples such as those provided concerning Avraham’s life should provide a great source of encouragement and comfort. An ordinary man who sought the One True G-d of the universe who was loved, tested, and blessed in ways that he and we will not witness until Yahshua’s return and the establishment of the Millennial Kingdom. Let us take the lessons G-d provides us through the narrative of Avraham’s life and internalize the faith, love, and trust that took Avraham over the “finish line” to “win the prize” (1Cor. 9:24-7).
Haftarah: Yesha’yahu (Isaiah) 40:27-41:16
Avraham was called out of his familiar worldly surroundings on a path of spiritual growth to an ultimate destination in the land G-d showed him. This haftarah continues this theme, encouraging true believers (Israel) to maintain optimism in the midst of trials and battles, exile and persecution. This response to difficulties is in direct contrast to our typical response to such maladies. That is continuing in anti-Torah behaviors and encouraging others to participate just as we see today with the incessant push to make people accept behaviors completely contrary to G-d’s Torah; homosexuality, secular humanistic teaching, pagan/idol worship in the form of pagan traditions and celebrations such as Easter and Christmas. Israel (True believers whether Jew or Gentile) are to ignore these promptings with the confidence that G-d will triumph. Although true believers defined by Yahshua himself in Romans 1-3, John Chapter 14, and Revelation remain the minority and may seem irrelevant, G-d assures victory over our enemies in the end.
Isaiah speaks to Judah and Israel, admonishing them for their doubt in G-d’s infinite strength, unknowable understanding, power and promises to His people that those who place their hope in Adonai will be renewed, strengthened, and invigorated. He reminds them that G-d has chosen them to serve Him and has taken them from the ends of the earth just as He did Avraham. G-d’s people need not be afraid or distressed because our G-d is ever present to protect and strengthen us; to lead us to victory, and destroy our enemies, the enemies of G-d. We are reminded that he is the G-d of Israel, our Redeemer!
B’rit Chadashah: Galatians 3:15-18
“Brothers, let me make an analogy from everyday life: when someone swears an oath, no one else can set aside or add to it. Now the promises were made to Avraham and to his seed. It doesn’t say, “and to seeds,” as if to many; on the contrary, it speaks of one- ‘and to your seed’- and this “one” is the Messiah. Here is what I am saying: the legal part of the Torah, which came into being 430 years later, does not nullify an oath sworn by G-d, so as to abolish the promise. For is the inheritance comes from the legal part of the Torah, it no longer comes from a promise. But G-d gave it to Avraham through a promise.”
The a above narrative is a small excerpt from a more extensive teaching by Sha’ul (Paul) to the Messianic community at Galatia about the need for the laws of the Torah and the conceptual framework surrounding those laws. That is, that the laws were not abrogated through Yahshua’s sacrifice; past sins were forgiven (Rom 3:25; 2 Pet. 1:9) and the imputed sin we were all destined to spiritually die for through Adam’s disobedience to G-d’s command concerning the forbidden fruit. This did not and does not erase all future sins once we are reconciled to G-d through acceptance of Yahshua as G-d and His sacrifice/kippur/covering for this universal sin. If we are to be considered part of Abraham’s seed, by default we are to accept the G-d of Abraham, Isaac, and Jacob and follow His laws, regulations, and statutes. Sha’ul is telling the Galatians that legalistic observance of G-d’s Torah is only half the process of salvation. “Gal. 3:7-8 states “be assured, then, that it is those who live by trusting and being faithful who are really children of Avraham. Also, the Tanakh, foreseeing that G-d would consider the gentiles righteous when they live by trusting and being faithful, told the Goyim [nations] will be blessed. So then, those who rely on trusting and being faithful are blessed along with Avraham, who trusted and was faithful.” This duality of trusting and being faithful means the true believer carries the testimony of Yahshua (is reconciled to G-d through His faithfulness to the point of crucifixion) and guards the commands of Hashem (follows the legalistic aspect of G-d’s Torah. This is the Seven-fold Witness found in the Book of Revelation, defining a true believer.
Shabbat Shalom,
Rabbi Tamah Davis-Hart