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Sunday, 27 July 2008
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Torah Resources Parasha Archive Toldot Tol'dot--Humble Calling or Calling that Humbles?
Torah Resources Parasha Archive Toldot Tol'dot--Humble Calling or Calling that Humbles? | Tol'dot--Humble Calling or Calling that Humbles? |
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by Rabbi Jeffrey Feinberg, Congregation Etz Chaim, Buffalo Grove, IL Tol'dot--translated generations, offspring [Rashi], or life story [Sforno], narrates the "life story" of twin nations at war with one another, starting in the womb! Our Creator insists on protecting free will (whether we want it or not). Yet in this parashah, destiny and free will collide. One is left to wonder, "Will destiny or free will prevail?" With her twins crushing one another within, Rivkah inquires of the Lord, and He responds with the foreordained decree, "The Rav/older will serve the younger." Suddenly, the principle of being born into privileged status as a firstborn is turned on its head, even before the infant enters the world! In our parashah this week, Ya'akov will face the prospects of a lengthy exile, as a result of "stealing" his brother's birthright. Ironically, the younger must flee the wrath of the older, despite the Divine decree that the Rav would serve the younger. Ya'akov's free will, to listen to his mother's advice and participate in a scheme to deceive his father, has temporarily turned the Divine decree on its head. Ya'akov must flee his older brother's wrath. He will remain in exile for decades. How ironic that Avraham ("Father of Many Nations") would go to the grave with no great-grandchildren, and with his twin grandsons locked in a bitter contest of sibling rivalry. Recall that the first words of the parashah begin, "These are the Tol'dot of Yitzchak, son of Avraham. Avraham begot Yitzchak" (Gen. 25:19). On his return, Ya'akov must face his brother, and show humble repentance, bowing on the ground before him as one greets a monarch or a superior (Rav). In this way, the younger will repent his wrongful use of free will, despite the destiny decreed when the two were twin nations-in-embryo. Serving the older/Rav will reverse the crime of stealing his birthright (Gen. 33:11). Are we left to conclude that Divine purposes can be postponed, so long as we use our free will in ways that work at cross purposes to the plan of God? The principle that the Rav will serve the younger finds its way into the teachings of both Yeshua and Rav Sha'ul. In discussing God's sovereignty, Rav Sha'ul observes: "For though the twins were not yet born, and had not done anything good or bad, in order that God's purpose according to His choice might stand, not because of works, but because of Him who calls, it was said to [Rivkah], 'The older will serve the younger'" (Rom. 9:11-12). Can divine sovereignty circumscribe free will at times, or could it be that the "hand one receives" is also shaped by the fathers--and this "hand" extends beyond genetics to include pre-determined choices that one is fated to confront in the course of a lifetime? Rav Sha'ul eventually concludes, "So then it does not depend on the man who wills or the man who runs, but on God who has mercy" (Rom. 9:16). But this disturbing fate (a "hand" determined by one's fathers as a problem to be faced by one generation or then passed on to be faced by the next generation) explains only part of the spiritual relationship between God and His people. Does one have the free will to choose, in this world, to become a Rav in the World-To-Come? Is this an appropriate question to ask or an appropriate hope to pursue? A mother's mere asking of this question kindles sibling rivalry between the Sons of Zebedee and a minyan of Yeshua's disciples. Yeshua intervenes, responding, "You know that the rulers of the Gentiles lord it over them, and their great men ["Ravs"] exercise authority over them. It is not so among you, but whoever wishes to become a Rav among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and give His life a ransom for many" (Mt. 20:25-28). The historical precedents for Yeshua's response are, of course, biblical. Ya'akov bowed and offered himself as Esav's servant (Gen. 33:3, despite the Divine decree of Gen. 25:23 and Esav's oath to "sell" the birthright in Gen. 25:33); Y'hudah bowed and offered himself as Yosef's slave (Gen. 44:14, 23, 32-34); in Matthew's account, Yeshua instructs his talmidim on the paramount virtues of humility and servant leadership. Then, leading by example, Yeshua enters Y'rushalayim as the lowly king, riding on a donkey (Mt. 21:4-5, cf. Zech. 9:9). The "hand" dealt the Messiah is a most humble one. Yet even when the King reaches Y'rushalayim (en route to his death as a ransom for/in the place of many), Yeshua instructs his community: "But do not be called Rabbi/My Rav, for One is your Teacher and you are all brothers. And do not call anyone on earth your father, for One is your Father, He who is in Heaven. And do not be called leaders; for One is your Leader, that is, Messiah. But the greatest among you shall be your servant. And whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted" (Mt. 23:7-12). Do we, then, abandon using terms such as Rabbi, Father, and Leader? Or is the point something more profound--that the way to "redeem" an "ill-fated destiny" is to respond in humility and lead by personal example? Are you prepared to embrace life's injustices humbly and then to lead by personal example--or does that look like a bitter pill that is best avoided? Suppose our leaders lack humility, then what is a community to do? And if our greater Jewish community lacks humility, how then shall we, in Messianic Judaism, respond? How can we, the younger, clothe our wisdom in humility to serve the older and await the decreed Resurrection power that inevitably follows? |
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