‘Who touched me?’

One could be forgiven, if an outsider, for being at time somewhat bemused or confused by us Jews. We seem at times to be a strange people with odd customs, and practices that have gone way beyond merely separating us from the nations around to what must appear surely as a somewhat esoteric existence. To be sure, we’re not all like this, yet a situation reported on last month (Oct 2014) and commented on frequently in the Jewish press (Jewish Chronicle 3.10.14) highlights what for many must seem obscurantist and ‘extreme’. An El Al flight was prevented from taking off from New York to Tel Aviv because a number of Charedi men refused to sit next to women. As expected, this caused a division along the traditional lines of those arguing for halacha in favour of gender segregation due to ritual purity issues, and those arguing against due to their perception of this as sexism and yet more proof if they needed it that the feminist battle must continue. Yet each side, it seems to me, is making basic errors in the perception and evaluation of what was happening that day (let alone the other non-Jewish passengers’ evaluation of this, who sat delayed on the runway…).

Miriam Shaviv, writing in the Jewish Chronicle (3.10.14), joins her voice to the growing number highlighting the emerging ‘talibanisation’ of some forms of Orthodox, rabbinic Judaism. As a critique there is some merit in it, and we should all be concerned when Life, and our testimony as a nation called of G-d to demonstrate that Life, becomes obscured due to our own practices and traditions. Jewish renewal is needed precisely because of such things. Jewish renewal begins with the radical call of Moshe as he stood in the gates of the camp and declared to the people ‘whoever is for the Lord, come to me!’. Renewal, rededication, as Moshe knew so well, begins with a return to the Lord, and that means too, a return to HIS Word, the Torah. This return will not suffice if we ‘merely’ re-read the Torah, nor ‘only’ attempt to bring it up to date with modern society. This renewal, as espoused by Messianic Judaism, demands a return to both text AND the Lord. Only as these two are combined will we see the true intent, the ‘heartbeat’ of Torah emerge.

So how do we respond to what happened that day, and what has happened often in such similar cases in buses etc in Israel? What does true Jewish renewal say to this? Firstly we uphold the rights of women to not be treated with such disdain. Whatever else may be true in this, to denigrate the image of G-d in women by such demeaning behaviour is to diminish G-d. The ritual side of the equation is more challenging still.

The ritual categories of clean and unclean exists to demonstrate the basic division of that which is holy, dedicated to the service of the Lord, and that which is unholy, or dedicated to use outside the Temple precincts. This fundamental divide is not about sin, or sinfulness (although sin causes ritual impurity too). It is about to whom you are dedicated and for whose service you are set apart for. If we can renew this category of understanding a resolution is possible. The answer, and renewal of our thinking on this, comes from practical examples given to us by Yeshua Mashichaynu. As a rabbi and pious man, who by all accounts both of His friends and enemies, lived a fully righteous and Torah compliant life, He taught and lived by example. His was the reputation that He was a friend of ‘tax collectors and sinners’, a man known to be unafraid of social controversy and halachic innovation. He understood the focus, the intent of Torah, its transformational power to touch the excluded and marginalised and bring restoration to their lives. He was not afraid of those who for religious reasons sought to portray Him as unclean by association, nor did He use the concept of uncleanness to enforce gender marginalisation. In fact, the concept reaches yet further out. As Yeshua was walking one day a woman who had suffered haemorrhaging for some twelve years reached out to touch the tzitziot of His garment. Reasoning to herself that if she could only touch the tzitziot of a righteous man then healing would be hers, she dared to TOUCH this righteous man. Yeshua’s response is telling in the extreme. Instead of chastising her for touching Him, a righteous, pious man, He asks who touched Him because ‘power went out from Him.’ It was this righteous power that healed this faith filled woman, a woman who in fact understood far more about Torah than, dare we say, some do in our rabbinic communities today. Yeshua was not filled with self-righteous indignation that He had been touched, come into contact with a woman, and an unclean one at that. He recognised what transaction had taken place, a transfer of ‘cleanness’ to someone unclean.

The reality of this casual encounter shatters our perceptions and establishes a clear line of Torah’s thinking. That power flows OUT from righteousness, and not the other way round (righteousness being harmed by uncleanness) demonstrates that the fundamental principle of Judaism is to redeem, reach out and bring transformation to things yet unholy but waiting to be made holy. That although the Temple and the Lord’s presence may be Jerusalem bound, at some point in the future it will fill the whole earth and His reign will be complete. Judaism’s mission is to take what is unclean and make it clean, make it dedicated for HIS service. The power of righteousness overcomes uncleanness.

Seen this way, every woman on any El Al flight would be REQUESTING to sit next to a pious Jewish man, after all, who knows that some of that goodness might rub off?

His hands alone.

At times it seems like the problems and issues facing us as Jews, our nation of Israel are so overwhelming that we might despair of ever seeing a way forward. The tragedy and sadness of the deaths of the three this last week have underlined our continued existential threat, not only in Diaspora but right inside our precious Land. As the debates rage about responses and solutions to this, the Jewish Chronicle (http://www.thejc.com/news/world-news/120090/whose-hands-hold-future 27.6.14) headlined two contrasting futures: one of continued hatred and the other of a possible hope. Or was it?

The hope outlined in the JC was the apparent good news of a new building in Berlin called the ‘House of One’, a building that contained a mosque, church and synagogue, combined in an architectural unity as if the bricks themselves were, are the message. The future? Have we not historically been the people of G-d, ‘living alone’? Indeed, it has been this very attribute that has allegedly caused some of the worst outbreaks of anti-Semitism in the past; We don’t fit in, have different customs and traditions. So is the future an ecumenical sunrise where all three monotheistic faiths merge into one? Or maybe all religions blending together into a homogeneous whole?  After all, according to some people all ‘ways’ lead to ‘god’. Judaism reborn as a hybrid universalism where the only rule is ‘be nice’?

Judaism needs renewal, our reborn nation demands it and our people expect it. The way ahead for this is to remind ourselves that we do not believe in god. We believe in the G-d of Avraham, Yitzchak and Ya’akov, the G-d of Israel. His commandments are specific, clear and are, if taken in faith and trust through the salvation HE alone offers, transformational of the heart, mind and lifestyle. Our G-d is unlike any other deities, and we are forbidden to worship them. Our G-d is the One true G-d, He does not share His glory with any other, His teachings are unique for lifestyle, values, righteousness and the fruit thereof.

Surely the way ahead is to challenge the errors of the past, to return to paths forgotten, cleanse out the accumulated ‘clutter’ that has clouded vision and purpose, re-examine who and what we are and why we exist again. Embedding the differences in a pretend synonymity will only bring yet more confusion and disasters only paralleled by those brought on by the idolatrous syncretism of our ancient past. The journey from Balaam to Pinchas is tragically short.

Renewal and the future of Judaism is surely about rediscovering the command ‘to write these words on your heart’. Only by an internalising of Torah, a radical restructuring of our hearts and intents, can we ever hope to see the glorious Judaism outlined in the Torah itself. Avraham is our key: For by loving kindness are you saved through faith; and that not of yourselves: it is the gift of G-d (Bereshit -Genesis- 15:6 and letter to Jewish community in Ephesus ch 2).

 

 

 

Judaism: Trust G-d

Are you needy? Never satisfied with what you’ve got? Dragged down by the constant advertising telling you what you ‘need’ and don’t have? If material satisfaction was the answer to all of humanity’s problems then surely by now, especially in the rich West, we should all be happy, content and spreading that wealth abroad to let others join us in our deep materialist satisfaction of human problem solving. But palpably this is not true.. and even if the theoretical elements were true, how would you ever know you’ve arrived? Just how much material gain IS satisfaction? So headlong in a fruitless and anxiety driven rush we lurch for the elixir of human striving, and in the process enslave countless millions to produce ‘things’ to satiate our lust for consumption. The Torah, in the sections detailing our walking in the wilderness, speaks to precisely this delusional hope in mankind. As we enter that wilderness the complaining starts; true, we didn’t want cars or TVs, just food (which might be understandable given the circumstances), yet the abundance of ‘blessing’ that the Lord gives in response to our whining illustrates an important point: He meets OUR perceived needs here, not what the true needs are.
This is precisely the human problem: we always want more. Greed, selfishness and personal gain at the expense of others drives us, our societies and cultures. As has often been commented upon, it lies at the very root of the system of Capitalism, and as the absolutely necessary philanthropic gloves come off, what is laid bare is ugly and crass. OUR needs, not what we truly need, sits at the heart of human discontentment. Instead of trusting G-d to provide, which is the basic Creational model set in motion at the beginning, we strive to provide what we feel we ‘need’, is our ‘right’ to have, possess and own. At whatever cost.
In Judaism we are taught to expect HIS provision every day, for what our daily needs truly are. He can be trusted and is faithful. That lesson we learnt in the wilderness and would be needed later as we experienced the fruit of our own labours in the Land: even what you have which is yours (or seems to be) is actually from HIM. IN this light we understand the prayer taught by Mashiach Yeshua ‘Give us this day our daily bread’. That is actually all we need.

Jewish nationalism.

As Avraham walked up and down the length of what would later become Israel, the Inheritance and Land of Promise, I wonder if he had any idea of just how ‘controversial’ such an action would later be considered. Where he walked, what he saw, it would eventually come to be the Land, the geo-political terrain that thousands of years later would still be at the centre of world politics. And this piece of real estate holds our attention as Jews, either for or against.. passions stir and our relationship today to this small, singularly Jewish nation and country still seems for so many to be uncertain. Shall we consider our nation as a secular democratic country amongst other Western nations and their traditions, or are is it a Zionist nation? Can we be patriotic, merely historic or even nationalistic about it? In an age where Nationalism as a positive cultural value-creator has become more associated with wars, genocides and even the Shoah, sliding down the societal options as a valid national expression, can we accept Jewish Nationalism?

Today Nationalism once more is on the rise across the globe, especially across the European Union, Russia and the Far East. The old Romantic notions and cultural paradigms of home and hearth, land and identity are resurgent. As if we haven’t learnt enough from history. The Jewish people have singularly learnt where Nationalism leads with its idolatrous glorification of one nation or people group over another. It leads to only one place: death. Usually of many tens of thousands if not millions. Given this historic background, should we even consider Jewish Nationalism? And yet…

If Nationalism has at its base the historic almost quasi religious identification of a people group with a piece of land, then surely Israel, of all nations CAN make a claim to a legitimate form of Nationalism. Our hearts ARE stirred by our Land; it was given to us by divine decree and we would remain in it as long as we observed the house rules. So it is no surprise then that this deep national stirring is taking form in Israel. Recently PM Netanyahu began a process that would define Israel in Basic Law as a Jewish State, and not just a national homeland for Jews. To define it such is to firmly put the flag of a nationalist identity into the foothills of Jerusalem. And why not? There will be resistance of course, not least from those who wish to see a two-state solution with its slow demographic death for Israel. The bigger and more pressing issue of course will be to define and create a working definition of the word ‘Jewish’. For Messianic Jews this is an exciting opportunity to see our national and spiritual homeland become a truly open country to ALL Jews regardless of religious persuasion. Avraham Avinu was not a 21st century Eastern European Askenazi Jewish man. Neither was he of the Orthodox persuasion. He had faith. With that faith he began a family (made up of ethnic Jews and converts) that created and inherited a national homeland. The rest is history. Israel will in time realise that the constituency of Messianic Jews scattered around the world are and will be one of the strongest supporters of our Land. If this ‘new Nationalism’ means anything then it must be inclusive. As Leat Collins in her editorial piece (Jerusalem Post 27.3.14, p5) said ‘The lesson that many in the West took from the Holocaust is that nationalism is bad; the message the Jews took from it is that nationalism is necessary’.

Why Pesach/ Passover is our national narrative.

If we have eyes to see it and ears to hear it, Passover is core to our vision of seeing Judaism renewed and revived, the Life brought back to it again. To see this we need to ask the question ‘what was the point of Egypt?’ For our ‘mere’ survival as a nation? If so, we would not have needed the slavery element at all. The Sages have pondered this and the answers are illustrative of a core truth of the Exodus. These answers point to the heart of who our G-d is and what He does, namely: our G-d is the G-d of salvation. He IS redemption, deliverance, salvation and release, setting free IS what He does and everything can be seen in that light. If G-d is salvation, then all the rest is commentary. In fact we can even go so far as to say, as the commentator’s do, that Egypt was set up for us to become slaves SO THAT G-d could demonstrate His mighty power and ability to set us free and redeem us. As possibly controversial as that thought is, restoration IS nevertheless His nature and redemption His character. History has been the physical stage upon which He has been able to intervene with salvation, redemption in ways we can see and experience. Salvation is, at its true spiritual and physical heart, the resumption of (eternal) life, a life uninterrupted by sin as in the original Garden state where we would have lived forever in the presence of G-d. In fact we can say in Torah terms G-d IS salvation. So intrinsic are the two terms/words that they are in practical and theological terms the same. You can’t talk about G-d without talking about His salvation because He fundamentally saves people, from sin, from situations, from slavery. If we learnt one thing from the Pesach experience it was this: our G-d saves. Salvation is what and who He is.

Pesach and releasing from slavery dominates the thematic concepts of Torah, as we would expect. In the first of the commandments given at Sinai, right at the top spot, we read that ‘I am the Lord your G-d who brought you out of the land of Egypt’. This first commandment identifies G-d as the freer of slaves, it is almost as if all the other commandments that follow are predicated on this one idea: G-d sets free; we are not free to serve Him alone if we are still in bondage to this world, sin or the evil one. And we need to be free! In HIS deliverance and salvation we are set free to serve Him, redemption for a purpose, and salvation for a reason. And the larger theme of salvation and freedom continues through the commandments too: For instance Shabbat is the deliverance and freedom from the tyranny of time, the demands of this world. The 7 day week as a time slot and concept was given by G-d to frame work and rest, a concept unknown anywhere in the world at that time: it was revolutionary and a hallmark of salvation and redemption; time itself could be used by G-d to teach us what His nature and character is like: we are set free from the toil and curse of the ground we have battled with from the start due to our rebellion. On Shabbat our routine is suspended because G-d is our salvation.

Our task then is to start to see every command in this light. Salvation as a lifestyle and deliverance as a national testimony is not about ticking boxes or collecting mitzvah credit. The commands become a pathway TO freedom for those who see them as such. The Mitzvot should be recast in this salvic, freedom paradigm, just like Shabbat above. To obey the commands is to not just do but to release freedom into our lives. This is the context of the commandments in the first place, they were given with deliverance still fresh in our minds. These revelatory truths now given to us as a nation would frame our message of freedom from tyranny whether physical or spiritual (sin) to a lost and spiritually needy world. Renewing Judaism, each commandment, in the light of freedom and salvation will create a fresh impetus to Israel to BE the nation of freedom, free to be righteous, free to serve G-d. If you want to be free, then come to the G-d of the Jews!

Passover/ Pesach and the Jewish Vision

‘This shall be the beginning of the year to you’. So comments the Torah on the month of Nissan which contains the festival almost universally known whether Jewish or not: Passover. This is the festival that truly sets the pattern of Israel’s leitmotif and message to the nations: deliverance, redemption, freedom and salvation. Passover teaches us that even in the depths of despair, when it seems like there is no way out, that there is a G-d who hears the cries of the human heart and is moved to act. Jewish history with all its ups and downs, times of rejoicing and times of deep grief, has nevertheless been formed and framed by this festival. When our cause seemed lost beyond all human ability, when we were tempted to think that Heaven had gone quiet, then the One and only G-d reached down and saved us.

And there is something at the heart of our Passover Seder that represents this message like  nothing else. The humble matzah, the bread of affliction in its double role is the star of the Haggadah. ‘Double role?’ It is curious that at the end of the Magid section we are informed, when we ask the question ‘why matzah?’ that this was because we had no time to let our dough rise and we were in a rush to leave Egypt. All well and good, and for most people this is the reason for matzah. Yet in the Yachatz section earlier in the Seder we are informed that this matzah is the ‘bread of affliction or poverty’. Same matzah, different names and themes. In fact in the Haggadah we all say ‘This is the bread of affliction that our ancestors ate IN the Land of Egypt’ (capitals mine). IN, not ‘as we were leaving Egypt’. It turns out in fact that matzah was eaten in Egypt too by our ancestors as were slaves and all we were given to eat was this rough, dry, tasteless bread: the bread of slaves. It had , it seems, a double function, both reminding us of our time as slaves under harsh repression and oppression, yet also reminding us of the freedom that came as a result of G-d’s power revealed through Moshe to Pharaoh. Something so simple, uncomplicated and basic, the bread of Life coming to symbolise the depths and realities of our salvation. It stands for both the pain and subjugation of slavery and the essence of freedom from it. As Yeshua Mashichaynu took the matzah in His final Seder and identified it with His body He knew what message He wanted to convey: like the matzah He too took this double role of feeling the oppression of sin and its judgement while also being the very vehicle and mode by which we were set free. His body reminds us OF sin and its destructive corrosive force as harsh as any slavery, and OF redemption supernaturally wrought and rapidly implemented. He IS the pain and the freedom.

But our Jewish message doesn’t end there. Even after we have chanted ‘all who are hungry, let them come in and eat’ the final aspect of this message becomes clear. As the Egyptians that fateful night filled Jewish houses daubed with blood, they too came in to eat. As they joined with us it was their first step of acknowledging the One true G-d, the G-d of Israel. As He had revealed Himself through miracles and supernatural acts in Egypt during the previous year it had convinced many that the G-d of the Jews was indeed G-d. The symbolic act of crossing the threshold that final night in Egypt determined their future and identity. The Torah calls this the ‘mixed multitude’ that left Egypt, a multitude moulded into one nation, the Jewish nation at the foot of Sinai. Passover today reaches out with the same message: come and join us. If you are struggling with sin, dealing with situations caused by sin, then there IS  away out. The living G-d of Israel is tough not just on sin, but the causes of sin.

Just take 10 (9)?

Most people of the world living in developed nations are aware of the need to live with and under a system of Law that governs almost every area of our lives, national and personal. A lack of such Law and the ensuing corruption that inevitably surrounds such a situation is definitely seen as a negative, making day to day living difficult and unpredictable. Most people also will be able to tell you of 10 ‘laws’ that are enshrined into historical consciousness almost everywhere: the 10 Commandments. Leaving aside the question of terminology (commandments or word/ teachings/sayings) it is a fact that just about every law system in the world has its origin in the concept of a national Law code pioneered by Israel, or rather, by the G-d of Israel. The ‘Decalogue’ has inspired a sense of justice and righteousness wherever it has been allowed to flourish and be taken seriously. As a cultural and social heritage from Israel to the world it ranks very highly.

And this is the point. These ideas, concepts and ‘laws’ are not neutral. They had a time and a place in history, given to a people group in a specific location, designed to allow a functioning, real time, physical manifestation of the Kingdom of G-d on earth. The commandments form a living national signpost to reveal who the one true G-d is. And of course they represent just the beginnings of the revealed commandments given. Yet strangely the first 10 of the commandments have taken on a peculiarly universalistic role that is not reflected by the Torah itself. There is no ‘line break’ after them, the commandments and teachings of the Lord G-d continue throughout the rest of the Tanach. This artificial and abrupt  disconnect after the 10, driven by later theological developments alien to Judaism, downplays the actual strongly particularistic elements of the Sinai Covenant. Even the later rabbis, keen to provide some comfort to the nations vis-a-vis their relationship to the G-d of Israel, offered the so-called Noahide Commandments, not the Decalogue.

The first set of commandments begins with the particularistic statement that we should remember who it was who brought us out of Egypt. Conveniently forgotten by other faith groups as the first commandment, it nevertheless makes it clear that living under THIS system of Law is for those who ‘were brought out of Egypt’. Each Seder night we re-enact this departure to connect with our shared history; you have to be a part of the group, the nation, the people to actually understand and accept the teachings (commandments) that were given to US as a result of our redemption and deliverance. Salvation brings obligations.

The problem is that having universalised some of the Jewish faith, many are happy to leave the rest particular. This is not Judaism, and nowhere does Judaism foresee a time when aspects of it will be taken and some discarded as unworthy of application. What Judaism DOES foresee is a time when the wider universal outreach beyond the mere physical borders of the Land will gather in those from the nations who choose to align themselves with the G-d of Israel and the Jewish Mashiach Yeshua and then live accordingly. As Rav Shaul makes clear, G-d is the G-d of all, regardless of ethnic or national background, but He has chosen to make His message particularist to those who follow Him. Messianic Judaism is, if taken seriously, the developed universal form of Judaism that preaches inclusion and outreach, the particular with universal application. But it should be noted that it is Jews, living a form of Judaism that this happens, not by creating a different faith or religion. Nowhere do we see Judaism teaching or advocating the creation of a different faith expression to fulfil this inclusivist prophetic principle. A universalistic, disembodied set of principles may appeal to some who wish to distance themselves from Judaism, but it is not the Jewish way. The invitation to join us stands.

So who is he?

One of the strong governmental aspects of Israel was that the Priesthood was separate from the King. Each had their own realm to operate in and with a clear delineation it reduced the possibility for abuse and despotic tendencies. To have such concepts operating at that time in history is in itself a testimony to the far-sighted and revelatory nature of Torah (as well as a deep understanding of human nature). Peculiar then, that the prophet Jeremiah (30:21ff) should mention a leader, indeed a prince of Israel who would seem to ‘overstep the mark’. This Prince, who is ‘one of us’ will ‘draw near’ and ‘approach’ the Lord, as one who has ‘pledged his heart’ or literally ‘has been surety for his heart’ (elsewhere translated as ‘boldness to approach’ and ‘engaged his heart to approach’ Soncino Commentary ‘Jeremiah’). This prince, not a priest, is described in priestly fashion as having the same (or more) level of intimacy  as the High Priest. Yet as a prince, a ‘secular’ authority, he was forbidden to draw that close. The Targumim discuss this and draw reference of course to Mashiach, the commentators adding that ‘this verse is of uncertain meaning’, given the potentially ‘dangerous’ content.

The commentary concludes about this prince (quoting Pickering ‘Jeremiah’) that ‘G-d Himself, who has taken the ruler into closest relations is the guarantor of this ideal ruler’s character and excellence. Accordingly the answer to the question (‘for who is he?’) is none other than G-d.’ Only G-d can so intimately draw close to Himself as is inferred by this passage, only He can have such boldness to approach. The result of such a drawing close according to the passage will be that we shall finally and completely ‘become His people’ and ‘He will be our G-d’.

So who do you think He is?

You will seek me and find me.

The prophets of Israel had a demanding and often challenging job. The ones who were willing to compromise and predict a glorious future alone, merely by dint of national election and promise, had a much easier life. For them no death threats or an angry mob. But for the ones truly sent by the Lord and who were unwilling to massage the aching consciences of the populace with delusional balm, life was ‘complicated’. Yet in the middle of often stern warnings against idolatry and the exilic consequences, the voice of the Lord was to be heard offering hope and redemption. Never willing to see us ruined, dashed on the rocks of history and empires, our G-d held out a Hand of love and an invitation that under pressure we should not recoil from Him but seek Him. His promise to be found stands as one of the great promises of Scripture, IF we seek Him with all our hearts.

Odd then, that so many of our commentators and theologians down the ages have chosen to focus on the element of the suffering of the Jewish people either bringing us to the point of deserving redemption, or even that suffering in and of itself purges us of sin, so allowing us to enter His presence and ‘find’ Him. One might, in the light of fairly recent history, ask the question of just how much suffering we need to endure. But is this true? Does the Torah teach that the suffering of Israel atones for sin (and whose sin)? The statements of our rabbis in reality stand in direct opposition to what seems on the surface an open and shut case of the function of sacrifices in Torah: Lev 17:11 makes it absolutely clear that it is blood alone that can atone for sin, not suffering. And even if Isaiah 53 is taken to mean (as so many rabbis insist) that Israel is the suffering servant, such vicarious suffering is FOR others, never for your own sin. Even in the sacrificial set-up in the Temple, the animals didn’t die or ‘suffer’ for their own sins, only as replacements for others’ judgement and punishment. So such suffering, if true, would only be to impart redemption and forgiveness for others, presumably the nations, although of course no such developed theology exists within Judaism.

To claim that our suffering pays the price for, atones for our own sins flies in the face of sacrificial reality. Vicarious, substitutionary sacrifice however is a basis of freedom from sin. And as we know, the Torah is absolutely clear that G-d alone is our salvation so He must be able, willing and powerful enough to take upon Himself that role as the real vicarious sacrifice for our sins, shedding blood in the process. The true Servant of Isaiah 53 is not Israel but must take us back to the One who did suffer because of our sins: Yeshua Mashichaynu. No one can ‘earn’ or merit salvation, no matter how much suffering they go through. Despite what has been taught in other forms of Judaism the offer of redemption, forgiveness and salvation is based on G-d’s mercy alone and His ability to provide the sacrifice sufficient for our iniquities. We don’t ‘earn’ our G-d or His presence; He chose us although we are as corrupted as any other nation, people or human being. We certainly don’t deserve to inherit His salvation, redemption and forgiveness, if so, show me the one person who ever did.

Let us abandon the merit-driven theology that would seek to change the formula from the prophets to ”if you are righteous enough I will find you’ says the Lord”. We are told to seek HIM and we will find Him, if we seek with an undivided heart. What we will find is His mercy, His sacrifice waiting to be applied.

Why Torah?

One of the key requests to Pharaoh that Moshe was commanded to utter was that not only were we to be permitted to leave Egypt, but that the main purpose behind it was so that we could travel out three days into the wilderness and worship HaShem there. Such a celebration of deliverance and redemption, real physical and emotional freedom, would have been in itself a wonderful occasion of praise and worship, yet it was not to be the complete story. We thought we were to be the active party this time, we would sacrifice, sing and praise. What we discovered was that in fact our G-d had a gift for us too, He would continue to be an active party in this new national coalition. His revelation to us, given through the hand of Moshe, set out a blueprint of commandments and ordinances (Torah) that would shape us and form us into a nation. Whether as a marriage covenant or social contract, this would frame our existence for all time. And in principle we could leave it there, if it were not for the questions that arise about what Torah IS and its role and function in our lives that sporadically break through. According to tradition, Torah was offered to every other nation first before us, with each one declining the offer! Such myths nevertheless vocalise what we somehow instinctively know to be true: Torah is good, yet we fail to live up to its demands and high righteous standards. Why did the other nations refuse if it is really such a wonderful thing? Is it just a list of ‘things to do’, a glorious tick list of do and don’t do? If so, why don’t we? Why haven’t we? Such was our national, corporate and personal falling short that we were exiled from our Land for nearly 2000 years until 1948. Maybe this provides a clue as to why the other nations supposedly rejected this wonderful gift… or at least a gift that should be wonderful but we’ve struggled to accept.

In an interesting ‘spin’ on the role, place and function of Torah in the Jewish nation and people, Rav Shaul writes to the Jewish community in Galatia that ‘it was added because of transgressions (sins).’ Noteworthy that ‘it was added’ as an extra component to the people rather than something that was present at the outset with Avraham. Despite the working assumption that Torah has always been with us, at the very least we have to acknowledge that it was only codified at Sinai (and later). So why add Torah ‘because of’ sins? Maybe an imperfect example may shed some light on this. If every driver at all times drove selflessly, safely and with full due regard for the welfare and best of every other driver, road user and pedestrian, then we wouldn’t need speed limits or the Highway Code. We would simply KNOW what the best is at all times and do it. But we don’t. So the speed limit for example shows us what the higher end of a basic benchmark of good, safe driving is at that moment on that stretch of road. When we drive quicker than that we transgress. We become aware of what transgression (sin) is by falling short of the standard expected. By its breach we learn that we rebel against its standards. And that awareness should be a catalyst to action, an awareness of self, our inner natures and personalities, of our own selfish motivations that reject G-d’s ways in preference to our own. Yes, we think that we surely CAN be the measure of all things, despite our appalling lack of judgement and deficit of omniscience. Such a pitiful human condition is summarised by the prophets and others as the ‘imagination of men’s hearts’, and it has caused us dire problems.

Just how should we react, what action should we take in the challenge that Torah lays on us all? ‘Because of sins’ it was added, precisely to show us THAT we have sinned. Righteousness on display, God’s nature and character revealed, and our response and ability to match it weak and shallow. If nothing else our reaction should be to call on His name and reach out for His mercy. Which, if we go back to where we started, makes sense of why we had to go out into the wilderness for three days and worship Him, the G-d who had shown us unmerited mercy and saved us from Egypt and the tyranny of slavery. True worship only really begins when we have a sense of our own shortcomings and our NEED for His redemption and salvation. And once we receive it the worship really takes off. So Torah not only guides us but brings us to HaShem, to acknowledge our needs and our sins, and thus enables genuine worship to take place.