Lavi Perchik via Unsplash
Mark Huey delivers the January 2021 Outreach Israel News update.
For the past twenty-five years, the weekly Torah and Haftarah portions have been a significant part of my consistent Bible study. For years, the inspiration of these texts has been a guiding light to illuminate what is happening in real time. In fact, it was this regular examination of the Scriptures which prompted and inspired my TorahScope series of commentaries. It was poignantly evident over time that the Holy Writ, from multiple perspectives, was revealing significant issues on a personal, familial, relational, congregational, national, or even global level—which could be discerned and needed attention. As stated in the introductions to those volumes, the Word of God revealed in the Torah and associated Haftarah portions, included both microscopic or periscopic details about heart matters that needed prayer and remedies, and telescopic visions of national and world affairs that helped discern the times.
Now with 2020 rapidly fading in the rearview mirror, peering into the uncertain future, one wonders just what the Almighty is going to allow in the coming weeks. This current generation has never had to endure a year like 2020 with a global pandemic, unparalleled economic shutdown of the American economy, riots and looting precipitated by media-induced charges of racism, and a national election that has obvious problems. Providentially, perhaps there is something that can be discerned by examining these contentious times through the revealing grid of the next several Torah and Haftarah portions, as 2020 has concluded, and 2021 commences.
Take, for example the reading for the Shabbat on December 26, V’yigash or “He approached,” Genesis 44:18-47:27 and Ezekiel 37:15-28. Here in this passage from Genesis, Joseph finally reveals to his brothers his identity, and his unique understanding that his brother’s treachery toward him had a much larger purpose:
“Then Joseph said to his brothers, ‘Please come near me.’ So they came near. ‘I’m Joseph, your brother—the one you sold to Egypt,’ he said. ‘So now, don’t be grieved and don’t be angry in your own eyes that you sold me here—since it was for preserving life that God sent me here before you. For there has been two years of famine in the land, and there will be five more years yet with no plowing or harvesting. But God sent me ahead of you to ensure a remnant in the land and to keep you alive for a great escape. So now, it wasn’t you, you didn’t send me here, but God! And He made me as a father to Pharaoh, lord over his whole house and ruler over the entire land of Egypt” (Genesis 45:4-8, TLV).
Despite the cruelty bestowed upon Joseph by his brethren, God showed him the reasons for years of abuse in slavery, incarceration, forgotten promises made by others like the cupbearer (Genesis 40:23), and general misunderstanding of who Joseph was created to be and his life assignment to save the nation of Israel. When the ancient Rabbis determined the Haftarah reading, the obvious similarity is found in Ezekiel 37 where the restoration of the Northern and Southern Kingdoms of Israel is depicted, after millennia of division, having been being scattered to the nations:
“Then say to them, thus says ADONAI Elohim: ‘Behold, I will take Bnei-Yisrael from among the nations, where they have gone. I will gather them from every side and bring them into their own land. I will make them one nation in the land, on the mountains of Israel, and one king will be king to them all. They will no longer be two nations and never again be divided into two kingdoms. They will never again be defiled with their idols, their detestable things or with any of their transgressions. I will save them out of all their dwellings in which they sinned. I will purify them. Then they will be My people and I will be their God’” (Ezekiel 37:21-23, TLV).
Can you see the parallels in America today? Are divisions of family, friends, co-laborers, and countrymen evident in the land? Brothers against brothers, neighbors against neighbors, and political party against political party are rampant. The American Republic is more divided now than any time since the Civil War of the 1860s. In addition, the leader of the nation is misunderstood and unappreciated by a vocal minority that have achieved various levers of power in cultural institutions like the government, media, academia, and finance. Hopefully, like Joseph, he recognizes the bigger picture, and is willing and able to endure the abuse to persevere and save this nation from fratricidal destruction and ultimate demise.
Next, when looking ahead to the Shabbat on January 2, 2021, the Torah portion V’yechi or “He lived,” Genesis 47:28-50:26, and Haftarah reading, 1 Kings 2:1-2:12, are read and studied. Interestingly, this is the twelfth (a number indicative of government) and final portion of the Book of Beresheet (Genesis), as the drama of Jacob’s life and the twelve tribes concludes. In this passage, the Patriarch Jacob or Israel on his deathbed declares his prophecies over his progeny, with a final request to be returned to the Land of Promise and be buried with his fathers. This wish under the direction of Joseph is completed, and the family returns to Egypt, where the brothers of Joseph now feared that after their father’s death, Joseph would take out retribution on them for previous wrongs. However, Joseph makes a profound declaration indicating his complete understanding of God and His ways:
“When Joseph’s brothers saw that their father had died, they said, ‘Maybe Joseph will be hostile towards us and pay us back in full for all the evil we showed him. So they charged Joseph saying, ‘Before his death, your father gave a command, saying, “Thus you must say to Joseph: ‘Please forgive, I beg you, the transgression of your brothers and their sin because they treated you wrongly.’” Therefore, please forgive the transgression of the servants of the God of your father.’ Then Joseph wept when they spoke to him, and his brothers also came and fell down before him and said, ‘Behold, we are your slaves!’ But Joseph said to them, ‘Don’t be afraid. For am I in the place of God? Yes, you yourselves planned evil against me. God planned it for good, in order to bring about what it is this day—to preserve the lives of many people. So now, don’t be afraid. I myself will provide food for you and your little ones.’ So he reassured them, speaking kindly to them” (Genesis 50:15-21, TLV).
Here, Joseph displays the wisdom of knowing that, despite the evil done to him by his brothers, God had preordained a much more important plan to save the entire nation of Israel for the Almighty’s ultimate purposes. How providential is it that this portion will be read and studied on the Shabbat before the critical days regarding the American election fiasco on January 6, 2021?
In addition, the Haftarah reading found in 1 Kings 2:1-12, where King David is on his deathbed conveying last minute requests and instructions, has some profound implications for how David wanted Solomon to deal with his detractors amidst some of the palace intrigue. Is it possible that when this reading is examined, given the serious consequences of what will be happening on January 6 in the halls of the United States Congress to determine the results of the election, some enemies of the President will be dealt with according to the laws of this land? It is difficult to know, but given that these two timely texts will be fresh in the minds and hearts of many, the possibility does exist.
Looking even further, on January 9, 2021, on that Shabbat the Torah turns to the Book of Shemot (Names), or Exodus 1:1-6:1. Here the reader is introduced to Moses, the eventual author of the Torah, and the ongoing trials of the sons of Israel still captive and enslaved in Egypt. Moses’ first forty years amongst Egyptian royalty, and then forty years spent in the desert tending sheep, is accentuated by the burning bush experience—where the Holy One of Israel commands him to eventually become the deliverer of the nation. What a call upon his life! Naturally, Moses is reluctant from his life experiences, because he not only knows the power of Pharaoh and the institutions of Ancient Egypt, but absolutely recognizes his human limitations. Nevertheless, he accepts God’s Divine assignment, and proceeds to confront Pharaoh with the demand to “Let my people go!” But as the text indicates, the request only made matters worse for the children of Israel:
“Afterward, Moses and Aaron went and said to Pharaoh, ‘This is what ADONAI, God of Israel, says: Let My people go, so that they may hold a feast for Me in the wilderness.’ But Pharaoh said, ‘Who is ADONAI, that I should listen to His voice and let Israel go? I do not know ADONAI, and besides, I will not let Israel go.’ They answered, ‘The God of the Hebrews has met with us. Please let us take a three-day journey into the wilderness, so we may sacrifice to ADONAI our God, else He may strike us with pestilence or with the sword.’ But the king of Egypt said to them, ‘Why do you, Moses and Aaron, make the people break loose from their work? Go to your labors!’ Then Pharaoh said, ‘Look, the people of the land are now so numerous, yet you would have them rest from their labors?’ Then on the same day Pharaoh commanded the slave masters of the people and their foremen saying, ‘You are not to give the people any more straw to make bricks, as before. Let them go and gather straw for themselves. But impose on them the quota of bricks that they made previously; don’t reduce it. For they are lazy—that’s why they cry out saying, “Let us go and sacrifice to our God.” Let even heavier work be laid upon the men, so that they must labor, paying no attention to deceptive words’” (Exodus 5:1-9, TLV).
Obviously, this was not a good start for Moses and his brother Aaron, and as one can imagine, the pushback and complaints from their kinsmen was intense. Read how the portion concludes with these accusations from the Israelite taskmasters, but finally confirmation from the Lord that they were on the right track, even though things appeared desperate:
“Then they met Moses and Aaron, who were waiting for them as they came from Pharaoh. So they said to them, ‘May ADONAI look on you and judge, because you have made a stench in the eyes of Pharaoh and in the eyes of his servants—putting a sword in their hand to kill us!’ So Moses returned to ADONAI and said, ‘ADONAI, why have You brought evil on these people? Is this why You sent me? Ever since I came to Pharaoh to speak in Your Name, he has brought evil on these people. You have not delivered Your people at all.’ ADONAI said to Moses, ‘Now you will see what I am going to do to Pharaoh. By way of a strong hand he will let them go, and drive them out of his land’” (Exodus 5:20-6:1, TLV).
Clearly, Moses had nothing to trust, but the word of the Lord, when it came to fulfilling his calling. It had to be extremely difficult, because when it is one person against a multitude of accusers and naysayers, it takes intestinal fortitude, and the knowledge that the Lord is with you, to withstand the attacks. Of course, Moses stood the assaults, trusting in the Holy One. Are there any parallels coming to mind?
Now when one turns to the Shemot Haftorah (Isaiah 27:6-28:13), there is quite a contrast between Israel and what becomes of those from Ephraim, who in many respects are compared to the complaining taskmasters while in Egyptian slavery. Ultimately, the conclusion focuses the reader on the Word of God and the critical need to study it resolutely, to understand what the Holy One is saying to His people Israel then, and His followers throughout the ages:
“It will also come about in that day, a great shofar will be blown. Those perishing in the land of Assyria and the exiles in the land of Egypt will come and worship ADONAI on the holy mountain in Jerusalem” (Isaiah 27:13, TLV).
“Oy, the proud crown of Ephraim’s drunks! Its glorious beauty is a fading flower, which is at the head of the fertile valleys of those overcome with wine! Behold, ADONAI is strong and mighty, like a hailstorm, a destructive tempest, like a downpour of overflowing water, He hurls it down to earth with His hand. The proud crown of Ephraim’s drunks will be trampled underfoot. The glorious beauty is a fading flower which is at the head of the fertile valley, like a first-ripe fig before summer—whoever sees it, swallows it up while it is still in his palm. In that day ADONAI-Tzva’ot will be a crown of glory, a diadem of beauty to the remnant of His people, a spirit of judgment for him who sits on the judgment seat, and strength for those turning back the battle at the gate. But these also reel from wine and stagger from strong drink—the kohen and the prophet reel from strong drink—are confused because of wine, they stagger because of strong drink, they are muddled in vision, they stumble in judgment. Since all the tables are full of the filth of vomit, no place is left. To whom will He teach knowledge? To whom will He explain the message? Those just weaned from milk? Those just taken from the breast? For it must be ‘precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little.’ For through stammering lips and a foreign tongue He will speak to this people, To whom He said, ‘Here is rest, give rest to the weary, here is repose’—but they would not listen. So the word of ADONAI is to them ‘precept on precept, precept on precept, line upon line, line upon line, here a little, there a little.’ So they walk, and fall backward, and are broken, trapped, and captured” (Isaiah 28:1-13, TLV).
The rebuke is strong, and the consequences of profligacy and licentiousness are real to those who do not take the Word of God seriously. Hence, the contrast between the people then—and people today—is a serious warning. Are we hearing it loud and clear? By the second week of January 2021, perhaps more will be evident as the ultimate “constitutional” date of January 20 approaches. May the shofar be blown!
Next, the Shabbat on January 16, 2021 looks at the Torah portion entitled, V’eira (“And I Appeared”), Exodus 6:2-9:35, and the Haftarah, Ezekiel 28:25-29:21. Now with the Inauguration Day just four days away, the readings describe the intensity of what Ancient Israel witnesses, as the ten plagues begin to decimate the gods of Egypt. This is a horrific time for Pharaoh and his people, as the hardening of hearts increases. False advisors and magicians attempt to emulate the judgments of God, but at a point in time, the counterfeit manipulators finally admit that what is happening is the “finger of God” Almighty. As the portion ends, it almost appears that Pharaoh is about to change his mind:
“So Pharaoh sent, called for Moses and Aaron and said to them, ‘I have sinned this time. ADONAI is righteous, while I and my people are wicked. Pray to ADONAI—there has been enough of God’s thunders and hail! I will let you go. You don’t have to stay any longer.’ Moses said to him, ‘As soon as I am gone out of the city, I will stretch out my hands to ADONAI. The thunder will cease and there will be no more hail—so you may know that the earth is ADONAI’s. But as for you and your servants, I know that you do not yet fear ADONAI Elohim.’ (The flax and the barley were destroyed, because the barley was in the ear, and the flax was in bloom. But the wheat and the spelt were not destroyed, because they ripen later.) Moses went out of the city, away from Pharaoh, and stretched out his hands to ADONAI. Then the thunder and hail ceased, and rain no longer poured down on the earth. But when Pharaoh saw that the rain, the hail and the thunder had ceased, he increased his sin and hardened his heart, both he and his servants. So Pharaoh’s heart was hardened and he did not let Bnei-Yisrael go—just as ADONAI had said by Moses’ hand” (Exodus 9:27-35, TLV).
However, in time, the die is cast, and the ultimate hardening of Pharaoh’s heart seals his fate and the deliverance of Israel. When the corresponding Haftarah from Ezekiel 28:25-29:21 is studied, it compounds and delineates the judgment upon Egypt, after declaring the eventual restoration of the House of Israel to the Land of Promise. Mercifully, after Egypt has a forty-year judgment at the hand of the king of Babylon, there is a reference to an “olive branch” of sorts which will rise out of Israel and be extended to the remnant of Egypt (and others in the nations). Note how the Lord uses different unbelieving kings, nations, or individuals to accomplish His will for the created order. Perhaps this is the payback for Nebuchadnezzar II chastising the Jews and their deportation to Babylon:
“Therefore thus says ADONAI Elohim: ‘Behold, I will give the land of Egypt to Nebuchadnezzar king of Babylon. He will carry off her abundance, take her spoil and take her prey. It will be the wages for his army. I have given him the land of Egypt as his wages for which he served, because they worked for Me.’ It is a declaration of ADONAI. In that day I will cause a horn to shoot up for the house of Israel. I will open your mouth among them. They will know that I am ADONAI” (Ezekiel 29:19-21, TLV).
How amazing it is to see how the Holy One of Israel is watching over His Word to perform it (Jeremiah 1:12) in intricate detail? The question is: Do His children have the eyes to see and the ears to hear?
As the third week in January 2021 turns into the fourth week, the drama in Egypt continues when on the Shabbat of January 23, the Torah portion Bo (“Come”), Exodus 10:1-13:16, and the Haftarah reading from Jeremiah 46:13-28, are considered. This reading in Exodus describes the climatic events of judgment on the Egyptians, epitomized by the killing of the firstborn. This is the ultimate death blow to Pharaoh and his country, as the Israelite deliverance from slavery begins with the Passover protocol. The blood of the lambs, symbolizing for eternity, the necessary blood of the Lamb of God, is depicted. The Angel of Death does not affect the faithful Israelites who followed the prescription for salvation. As the portion concludes, these words confirm the need to always remember this great salvation and deliverance forever, and the redemption of the firstborn:
“Now when ADONAI brings you into the land of the Canaanite, as He swore to you and your fathers and gives it you, you are to set apart to ADONAI every firstborn from the womb, and every firstborn male animal you have will be ADONAI’s. Every firstborn donkey you are to redeem with a lamb, and if you do not redeem it, then you are to break its neck. But you are to redeem every firstborn male among your sons. So when your son asks you in times to come, ‘What is this?’ say to him, ‘By a strong hand ADONAI brought us out from Egypt, the house of bondage, and when Pharaoh refused to let us go, ADONAI slew all the firstborn in the land of Egypt, both men and animals. So I sacrifice to Adonai all firstborn males, but I redeem the firstborn of my sons.’ So it will be like a sign on your hand and like frontlets between your eyes, for by a strong hand ADONAI brought us out of Egypt” (Exodus 13:11-16, TLV).
