Beth Elohim Messianic Synagogue
Parashah #3: Lech L’kha B’resheit (Genesis) 12:1-17:27
Haftarah: Yesha’yahu (Isaiah) 40:27-41:16
B’rit Chadashah: Galatians 3:15-18
Today we return to the Zohar (Splendor) in our examination of this week’s parashah and the righteousness of Avraham compared to the obstinance and arrogance of the majority of humanity. As a side note, the Zohar was the first comprehensive kabbalistic work and has become the source for all later authoritative kabbalistic teachings. There were two other works that preceded the Zohar in being published, but these works are so cryptic and to the point that they are incomprehensible to the student attempting to study them without a guide.
Rabbi Abba to whom I will refer in a moment was one of the main students of Rabbi Shimon Bar Yochai who is credited with the teachings in the Zohar taught to him by Elijah the Prophet, along with Rabbi Abba’s disciples. Rabbi Abba was appointed to transcribe the teachings of the Zohar.
I will discuss our parashah sharing some of the teachings at least in part in order to explore deeper concepts addressed using the PaRDeS method of biblical interpretation.
Rabbi Abba presented a discourse on this parashah beginning with Isaiah 46:12 “Listen to me you stubborn people, so far from righteousness….” Paraphrasing, He commented that the hearts of sinners who see the truth of G-d’s Torah but deliberately ignore them, instead hardening their hearts [just as did Pharaoh] and do not repent are called ‘obstinate of heart.’ These are also “far from righteousness” because they deliberately distance themselves from G-d’s Torah.
Rabbi Hizkiah, also identified in the Zohar said that because such antinomians purposely kept themselves away from G-d’s Torah, refusing to draw near to G-d, they are not only far from righteousness, but far from peace, and they have no peace. Returning to Isaiah we read in 48:22 that “But there is no peace, says Adonai, for the wicked.”
Applying this information to Avraham, now we can appreciate a deeper understanding of why Avraham was so special to G-d and was called out from among the idolatrous society in Haran where he was born and raised. So what made Avraham start searching for G-d? According to a Midrash by Maimonides, Avraham drew near to G-d by searching for knowledge when he was still very young, pondering day and night. He wondered how the sphere could follow its path continually, if it had nothing to direct it? And who makes it revolve, for it cannot rotate itself?
Avraham had no physical teacher since he was living in Ur, an idolatrous society. But through direct intervention by G-d, Avraham was “shown” that there is only One True G-d who created the universe and maintained it. But how could Avraham search for the One True G-d if he were surrounded by idolators? How did these people devolve into idolatry in the first place?
A brief explanation is that the roots of idolatry began with Eve’s deception and Adam’s sin. Although evil was previously created by G-d with the potential to manifest it physically, perpetuate and even promote HaSatan’s goal to dissuade people from following G-d, idolatry defined as placing/worshiping anything or anyone before G-d, became more pronounced after the Flood, particularly with the Tower of Babel incident (Gen. 11:1-9). Idolatry in any form represents a turning away from G-d (Creator) to the created, leading to spiritual blindness and separation from G-d. Idolatry and pride exist is tandem for the crux of pride is a belief that the individual is self-sufficient, has no need of G-d, and that G-d’s Torah is nothing more than a history book, is not true, and/or is not applicable.
It is against this background that Avraham was called out of Ur to “start fresh” and establish a covenant relationship with G-d (Gen. 12:1-3). Removing idolatry from our lives as did Avraham is one of the concepts that is crucial to our salvation. The Book of Revelation addressed idolatry, depicting it as a characteristic of the end times and a reason for G-d’s judgment (Rev. 9:20-21). We. Like Avraham, must obey G-d’s call to remove ourselves from situations and environments in which HaSatan may tempt us toward idolatry of any kind, destroying our testimony for G-d, and handing HaSatan a victory, no matter how short-lived.
Such a dramatic separation from the familiar is not easy. Avraham was commanded to leave everything familiar to him and go to a place G-d would show him, but unknown to him at the time. This level of trust was and is indeed rare. But by this testimony demonstrated through Avraham’s life, we learn that great blessing requires great responsibility. Avraham demonstrated this unprecedented level of responsibility, showing us that a true love of and devotion to G-d requires a trust in G-d’s promises that can only be developed through learning and living G-d’s Torah. This is how “all the families of the earth will be blessed” (Gen. 12:3). This is a clear statement that true believers are to live a testimony, a lifestyle that communicates G-d and the Gospel of the Kingdom to the world. G-d’s chosen people are to be his means for redemption of all who are found to be good and faithful servants when we stand before Yahshua at the judgment (Matt. 25:23). To whom much is given, much is required. That is to say, great blessing requires great responsibility.
This is the journey of Avraham’s trust and faith in G-d. G-d promised to bless him in the new land, and he was to begin G-d’s plan of blessing the world and mankind. This theme of G-d’s promise and the significance for mankind is repeated to Avraham (Gen. 15:5; 17:3-7; 18:18; 22:17-18), to Isaac (26:3-5), and Jacob (28:14;32:12;35:11;46:3).
Moving to the narrative in Genesis 18-20 we are introduced to Malki-Tzedek, the king of Shalem, who was an epiphany of Yahshua. Avraham received bread and wine and a blessing from this first Priest mentioned in G-d’s Torah. This makes perfect sense when we consider Yahshua’s existence from the “beginning” in Genesis 1:1. The B’rit Chadashah translates Malki-Tzedek as “the king of righteousness.” Shalem, which was ancient Jerusalem, means “peace” (Heb. 7:2). By this deity, ‘El ‘Elyon, G-d Most High, Malki-Tzedek blesses Avraham, and Avraham gives him a tithe. Then, like a comet shooting across the sky, we do not hear anymore until we read in Psalm 110:4 that “Adonai has sworn it, and he will never retract- “You are a Cohen forever, to be compared with Malki-Tzedek.” So what does this mean? Adonai was/is making an oath to Himself, again alluding to the compound unity of the G-dhead. Such an oath is unbreakable. Hebrews 6:17-18 reminds us that G-d’s oath and the fact that He is unchanging gives those who take refuge in Him a strong sense of encouragement. This Psalm describes something extraordinary about the Messiah (Yahshua). Adonai adds “Malachi 3:6 echoes this truth, “I the L-rd, do not change.” This clause is a guarantee that neither time, sin, nor HaSatan will overturn what G-d is about to declare. His purpose for His people and mankind, and the world is fixed. This truth provides absolute confidence in the G-d of Avraham, Isaac, and Jacob.
“You are a Cohen forever.” Unlike the priests of Israel whose service ended upon their death, this Priest’s ministry (Yahshua) will last forever (Heb. 7:23-5).In Isaiah 9:6-7 we see another reference to the perpetuity of Yahshua’s priestly reign “ For a child is born to us, a son is given to us; dominion will rest on his shoulders, and he will be given the name Pele-Yo’etz El Gibor Avi-Ad Sar Shalom [Wonder of a Counselor, Mighty G-d, Father of Eternity, Prince of Peace],in order to extend the dominion and perpetuate the peace of the throne and kingdom of David, to secure it and sustain it through justice and righteousness henceforth and forever. The zeal of Adonai Tzva’ot will accomplish this.”
In Genesis Chapter 17, we learn of the spiritual and physical conflict that will last until Yahshua returns. This is the conflict between good and evil; Isaac(laughter) and Ishmael (G-d will hear/pays attention). Ishmael is the progenitor of the Arab people. The Angel of Adonai said to Hagar who was the Egyptian maid servant of him “Yishma’el (“G-d pays attention) because Adonai has paid attention to your misery. He will be a wild donkey of a man, with his hand against everyone and everyone’s hand against him, living his life at odds with his kinsmen.” This is the issue between the Israelis and Arabs today. The Arabs believe Ishmael was the son of promise, in direct contradiction to G-d’s own words in Chapter 17:19-21. Just as Avraham could not establish peace between himself and Lot, peace between the Arabs and Israel will not become a reality until Yahshua returns (Ezekiel 35-6; Rev. 3:7-22). Edom, the nation descended from Ishmael will be annihilated and destroyed.
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, even exile and/or persecution. This response to difficulties is in direct contrast to our typical response to such maladies. That is blaming G-d and/or even turning from G-d or all-out rejection of G-d, or continuing in anti-Torah behaviors. Today our society and world have returned to the days of Noach that Yahshua warned will be the situation when He returns (Matt. 24:37-9). Such social degradation exists 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, Halloween, and Christmas. Israel (True believers whether Jew or Gentile) are to ignore these promptings with the confidence that G-d will triumph just as we discussed in the parashah. 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 spoke 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 reminded 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 does not 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 an 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/kipper/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 commands of G-d’s Torah). This is the Seven-fold Witness found in the Book of Revelation, defining a true believer. There is no other way.
Shabbat Shalom,
Rabbi Tamah Davis-Hart