Beth Elohim Messianic Synagogue
Special readings for Shabbat prior to Yom T’ruah (Day of Blowing Trumpets)
Genesis 21, Numbers 29:1-6
Haftarah: 1 Samuel 1:1-2:10
B’rit Chadashah: Mt. 24, Mk:13, Lk:21
An important concept in Genesis 21 that is often overlooked is the importance culture of the time when Avraham lived. The importance of having children included more than just having someone, a son to continue the family name. Besides the rights of the firstborn son established by G-d, we need to realize that Avraham and his descendants spent a lot of time in the desert, which was no coincidence. In the desert there was nothing to suggest permanence, no house, no land. The only relationships to be had were with family so that is where a human connection was made. Indeed, we have thrived as a species through our connection with others. Whether hunting for meat, gathering berries and plants, making clothing, cooking together, or traveling in a stagecoach or on a ship, we did it in physically social groups (PsychCentral) Applying this concept to our times, I submit that because of all of the artificial platforms such as Instagram, Facebook, artificial intelligence, and so on, the human connection is being lost and/or replaced by these modes of communication. Accordingly, the rate of suicide, people young and old suffering from anxiety and/or depression has exponentially increased as physical human encounters decrease. According to KFF at https://kff.org, which is the independent source for health policy research, polling, and journalism: “from 2014 to 2024, over half a million lives (516,790) were lost to suicide, with 2022 marking the highest annual total on record. Although these rates have decreased slightly, suicides by other means such as firearms have increased. Suicide death rates increased faster for younger adults than older adults. Reasons given according to Psychology Today include loneliness and isolation, social disconnection delayed grief, and prevalence of firearms. Again, time in “the desert” whether physically or metaphorically, places us in a position whereby we are not distracted. Furthermore, the human connection is that sense of closeness and belongingness we can experience through supportive relationships with others. Indeed, the Israelites certainly experienced both a physical connection to each other with a common purpose, and a spiritual(and sometimes physical) connection to G-d.
Full of frustration and doubt, Sarah took the situation of her bareness into her own hands by giving her slave girl to Avraham in order to have a child by proxy but would be claimed as her own (Gen. 21:7). Although Sarah’s action was consistent with the ancient practice of surrogate motherhood and was legal, her actions were morally out of line. Her action was selfless, but faithless in her doubt that G-d would deliver on His promise of a biological son to her and Avraham (Gen. 17:18).
Sarah grew jealous of Hagar after the birth of Ishmael and mistreated her. The word used for “afflicts” Hagar is the same word invoked to describe how Pharaoh treated the Israelites.
Now, an interesting thread to follow throughout Israel’s history is that Hagar did the same thing the Israelites would do later as G-d delivered them from the hand of Pharaoh; she fled to the desert. When we think about the desert once again, we can see that it is a place where all distractions are removed, just as G-d led the Israelites through the long way to Canaan where they could not see Egypt when they looked back; something we are not to do as well. Recall what happened to Lot’s wife when she looked back to S’dom as G-d rescued Lot from S’dom’s destruction (Gen. 19).
The connection between the desert, G-d’s plan of salvation, and the Israelites who will include both Jew and Gentile who repent and lovingly follow the commands of G-d is that G-d’s people are afflicted in some way throughout their lives as they run the race to win the prize of eternal life with G-d in the world to come. And when they do, G-d never leaves nor forsakes them. He looks after His flock (Deut. 31:8; Heb. 13:5; Josh 1:5,9; Isa. 41:10; Matt. 28:20). In the context of Hagar, we see that G-d provided for Hagar and Ishmael (Gen. 21:15-21). We cannot comprehend the multitude or diversity of ways in which G-d provides for His people. It should be enough to know that He has, He does, and He will.
Now I am going to address the standard of being the firstborn son G-d’s overriding “veto” of that status throughout the Bible, and the rationale for such “anomalies” in the first-born status. In the Ancient Near East, being the first-born son definitely had its advantages, the laws of which were established by G-d. According to the law given to Moshe at Sinai, the firstborn son received double inheritance and succeeds his father as the head of the family. This is the case even if the mother of the firstborn son is unloved. In the book of Exodus G-d goes one step further and claims the first born of every womb among the Israelites belongs to Him.
So why is it that the first-born sons in Genesis turns out to be less than the best for G-d? Cain murdered his younger brother Abel, and is subsequently cursed to be a fugitive wanderer. Esav gave up his birthright for a bowel of stew/lentils, although he was “cheated” out of the birthright by a planned scheme borne of Rivkah (Rebecca). Jacob was banished to live outside the Promised Land. Jacob’s firstborn, Reuven, committed incest, participated in the selling of Yosef into slavery, but was later toppled by his father. The fate of these first-born sons seems to parallel Yishmael’s fate, that he was also exiled into the desert. We cannot overlook the consistency of these events. For all of the empires that emerge near rivers, plush grazing ground as in Goshen, etc., G-d’s Torah distrusts such places that encourage settlement. G-d is constantly sending people into the desert for redemption. This includes such “desert” experiences as October 7,2023. Being far removed from water and all other earthly sustenance, most people will turn to G-d. Aha! But there is more…
The G-d of Genesis to Revelation wants to be the Living Water for his people (John 4:14;John 7:37-39; Isa. 12:3;44:3; Rev. 22;17). He provides for our earthly needs even though we may experience times of want (Phil 4:12-13) that reads “ I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well-fed or hungry, whether living in plenty or in want. I can do all things through him who gives me strength.” This goal of being content in any situation should be one of our main objectives, just as it was for Sha’ul (Paul). By being content in both extremes and showing it through our lifestyle glorifies G-d and if nothing else, ignites a sense of “how can that person be content after all of this or that that has happened to them?”
Metaphorically, G-d attaches “training wheels” to His people and even assists them by “pushing” them along the road. After a time, he removes the “training wheels” and lets go of the “bike.” He tells us to look ahead and “keep peddling!” After multiple times of crashing into things and needing band-aids applied by G-d for our hurts, we become skilled and confident in our riding skills. That is until the next “bump in the road” G-d allows to shake us up a bit and stretch our faith and trust in Him.
In the context of Israel, He has promised the Land at the end of our journey, but also tells us that there will be “bumps in the road” on the way. We are to turn neither right nor left but follow G-d’s instructions to the end of our earthly training.
In the context of first-borns, the “top dogs” by order of birth, they achieve the balance of having the land but with struggles by being dislodged from their position of anticipated comfort and permanently dislocated. The second-born “underdogs” achieve the perfect balance by inheriting the land but always feeling a sense of impermanence. Indeed Avraham understood the condition of sojourners in a foreign land as G-d led him out and away from his kinsmen to a land in which he had no previous knowledge (Gen. 12:1-20) See Hebrews 11;13; 1 Pet. 2:11; Ps. 119:19;Phil 3:20 for our temporary status on this earth).
Haftarah: 1 Samuel 1:1-2:10
This reading is associated with the first day of Yom T’ruah which for Messianic Jews who follow the Zadock calendar, commences on the 5th of Tishri through the 6th. These dates correspond to the Gregorian calendar dates of September15-16. However it is an appropriate reading for this Shabbat as it ties in nicely with the Torah parashah. In both cases we have women of G-d who are barren until G-d intervenes and removes their barrenness. Our parashah begins with the words “ Adonai remembered Sarah as he had said, and Adonai did for Sarah what he had promised.” In the case of Hannah in 1 Sam.19, “Adonai remembered her. She conceived and in due time she gave birth to a son whom she named “Sh’mu’el (Sampson)’ because I asked Adonai for him.”
More than this, Hannah promised to raise Sampson as a Nazarite, totally dedicated to G-d (1 Sam. 11). This meant the nazarite, man or woman “must abstain from wine and other fermented drink and must not drink vinegar made from wine or any fermented drink. They must not drink grape juice or eat grapes of raisins. As long as they remain under their Nazarite vow, they must not eat anything that comes from the grapevine, not even the seeds or skins. (Num. 6:1-4). They were not allowed to cut their hair and they had to remain holy until the period of their dedication to the L-rd was over, then they were to let their hair grow long (1 Sam. 6:5). There were some other restrictions but the point is to show that Yahshua did not have long hair, and that those taking the Nazarite vow sought to set themselves apart from common pleasures and indulgences. The vine which is often associated with joy and celebration in biblical times, represents earthly pleasures that the Nazarite was willing to take to be specially dedicated to G-d and his service for as long as the vow was taken.
Another lesson for us found in this Haftarah is that we must not judge another; for we do not know what is going on in their lives at the time we may observe unusual behavior according to the social mores of our time. I submit that since our social mores are under attack and have changed so much from those in earlier biblical times, it is harder to discern what is “normal” behavior and what is not. Refraining from judging one another places us in a good position to avoid making judgment for which we must ask forgiveness later. Is it any coincidence that this Haftarah falls the Shabbat before Yom T’ruah (according to the Zadok calendar? Of course G-d knew of our human propensity to judge others and this is just one reason we are not to judge lest we be judged in the same way (Matt. 7:1-6). Eli had mistakenly accused Hannah of being drunk while she was praying so intensely to Adonai that although her lips were moving, there were no audible words(1 Sam. 1:13).
May we all demonstrate a persevering love and trust in G-d that he is faithful and true to His promises just as Hannah lived and prayed (1Sam. 2:1-10).
B’rit Chadashah: Matthew 24
The connection between Matthew 24 and Genesis 21 may be more thematic than cross-reference similarities. The theme is G-d distinguishing between people and preserving the line of promise. In our parashah, Yitz’chak is identified as the son through whom G-d’s covenant promise will continue, while Ishamel is sent away, but still protected with G-d’s care. Matthew 24 also speaks of a future separation and judgement, including the gathering of G-d’s chosen people.
There is another, broader connection through Yitz’chak as a sign of G-d’s promise and the end-time hope. Genesis 21 describes G-d fulfilling a promise that outside of His intervention would be impossible, while Matthew 24 points forward to the ultimate fulfillment of G-d’s promises at Yahshua’s return. Note that in all three references included in the B’rit Chadashah readings, G-d “limits the duration of the worse trouble that there has never been since the beginning of the world until now, and there will be nothing like it again. Again we see G-d’s provision in the next statement (Matt. 24:22): “ Indeed, if the length of this time had not been limited, no one would survive; but for the sake of those who have been chosen, its length will be limited.”
So we can see the common thread, the consistency of G-d’s promises, separation, judgment, and preservation of his Chosen People who are those Jews and Gentiles who carry the testimony of Yahshua, and guard the commands of G-d. That is the definition of a true believer described seven times in the book of Revelation each using slightly different verbiage with the same meaning. Lastly, the definition of a “true Jew” is found in Romans 2-3. This information will be a real “game changer” for those who have ears to hear!
Shabbat Shalom,
Rabbi Tamah Davis-Hart