The Dilemma of the Ger, Part 3: Dealing with the Kinslaying

This is the third part of a dialogue with Dr. Rivkah Adler of Breaking Israel News on the question of whether the biblical concept of ger, or foreigner, could be considered as a possible status for Torah-keeping non-Jews.  It began with Rivkah’s article, “Are We Witnessing the Restoration of an Ancient Biblical Status for Non-Jews?”, followed by my commentary, “The Dilemma of the Ger, and her observations in “A Jewish Response to the Dilemma of the Ger.

Dealing with the Kinslaying

Albert J. McCarn
April 16,2017

The Kinslaying at Alqualondë, by Ted Nasmith. Used by permission.

A motif running through J.R.R. Tolkien’s fiction works is the exile of the Elves from Valinor, the Blessed Realm of the Valar, the gods of Tolkien’s world.  Those who read The Lord of the Rings first encounter the exiles as the High Elves who aid Frodo and his companions in their flight from the Shire.  Readers who venture into The Silmarillion learn that the High Elves are the Noldor, one of three Elven clans who answered the Valar’s invitation to leave Middle Earth and live in Valinor.  The Vanyar and Teleri – the other two clans – remained in Valinor, but the Noldor rebelled against the Valar and returned to Middle Earth to fight against Morgoth, Tolkien’s equivalent of Satan.

The Noldor had justification for their actions.  Morgoth had stolen the Silmarils, the matchless jewels fashioned by Fëanor, greatest of the Elven craftsmen, and had killed Finwë, Fëanor’s father and king of the Noldor.  Nevertheless, their rebellion under Fëanor’s leadership incurred a sentence of exile and separation from any help the Valar could offer.  Over the next several centuries the Noldor and their allies among the Elves and Men of Middle Earth proved unable to defeat Morgoth, and they suffered a long defeat.  At the end of their strength, the humbled remnant repented and begged help from the Valar.  When help came, Morgoth was defeated and the Valar granted clemency for the Noldor to return to the Blessed Realm, bringing with them the remaining Elves of Middle Earth who had never seen Valinor.

This is the unseen backdrop for the Elves appearing in Tolkien’s later and more popular works.  Those who pick up the story with The Hobbit or The Lord of the Rings meet wise Elrond, stern yet kindly Thranduil, and gentle Galadriel, but they have no understanding of their history.  Galadriel, for example, was Fëanor’s niece, and along with his sons and her brothers led the Noldor in rebellion.  Upon passing the test of refusing the Ring of Power when Frodo offers it to her, she proves that she, the only surviving rebel leader, is indeed ready to return home as a humble penitent.

In Galadriel’s story we see the stunning panorama flowing through the body of Tolkien’s works.  Yet there is one missing detail:  he never tells us what happens when the exiles return.  It is a significant omission.  We can imagine the scenes of reconciliation as the Noldor made amends with the eternal Valar, but we do not know what happens when they encountered the brethren they had wronged.  At the beginning of their flight from Valinor, the Noldor demanded of their kin, the Teleri, use of their ships.  The Teleri refused, resulting in a terrible battle known thereafter as the Kinslaying.  As Tolkien describes it, “Thus at last the Teleri were overcome, and a great part of their mariners that dwelt in Alqualondë were wickedly slain.”  If that were not enough, when they arrived on the shores of Middle Earth, Fëanor gave orders to burn the wondrous Telerian ships, craft of great beauty the like of which could never be made again.

What happens when the prodigal Noldor return home is a tale we do not know.  We hope they are reconciled with their brethren, but achieving reconciliation requires conscious effort to overcome the debt of blood between them.  Until that debt is paid or forgiven, the bliss of the Blessed Realm remains unbearably diminished.

Tolkien’s epic thus becomes a parable for us, the returning exiles of the House of Yosef (Joseph).  Like the Noldor, we are guilty not only of rebellion against our God and the king He had anointed, but also of an endless Kinslaying of our brethren of Judah.

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Fox Byte 5775 #51: Nitzavim (You Are Standing)

נִצָּבִים

Famous literary figures with identity issues. Top row: Oedipus Rex (Bénigne Gagneraux, The Blind Oedipus Commending his Children to the Gods), Beauty’s Beast (illustration by Walter Crane), The Frog Prince (illustration by Paul Meyerheim), Rapunzel’s prince (illustration by Johnny Gruelle). Bottom row: Hansel and Gretel (illustration by Arthur Rackham), Sleeping Beauty (illustration from Childhood’s Favorites and Fairy Stories), Snow White (illustration by Alexander Zick), Cinderella (illustration by Anne Anderson).
Famous literary figures with identity issues. Top row: Oedipus RexBeauty’s BeastThe Frog Prince, Rapunzel’s prince. Bottom row: Hansel and Gretel, Sleeping Beauty, Snow White, Cinderella.

The worst fate a person can endure?  That would be loss of self.  It is not the same as selflessness, a desirable state of humility which YHVH honors.  Loss of self means removal of what defines a person as a person.  We see this in loved ones who slip slowly away through the ravages of progressive dementia.  Little by little they forget who they are until in the end there is nothing left of them but the memory carried in the hearts of those who once knew them.  It is a tragedy as old as humanity. 

Some of our best stories spring from this loss of identity.  Nearly 2,500 years ago Sophocles dramatized this phenomenon in Oedipus the King, a tale of a man whose birth was accompanied by a prophecy that he would kill his father and marry his mother.  The parents attempt to circumvent the prophecy by ordering the infant slain, but to no avail.  Oedipus is saved and brought up by foster parents, completely ignorant of his identity.  Eventually he fulfills the prophecy.  When at last the secret of his identity is revealed, his mother commits suicide and Oedipus puts out his own eyes.

This motif of hidden identity and forgotten knowledge manifests not merely in classic Greek drama, but in every literary form.  It appears even in fairy tales, where protagonists like Beauty’s Beast and the Frog Prince lose their humanity.  Rapunzel’s prince retains his identity, but he wanders in blindness.  Similarly, Hansel and Gretel lose their way in the forest despite their best efforts.  Princesses also succumb to identity loss, as we learn from Sleeping Beauty and Snow White.  Even Cinderella’s true station in life is a mystery to her prince.

The fairy tales generally have happy endings, or at least the Disney renditions make them so, but that is not the case in every tale of this sort.  One might say this identity issue is a perpetual human condition.  We make it worse by ignoring our history, severing the connection with our fathers and mothers of ages past.  This ignorance, whether self-inflicted or imposed by other forces, is the foundation of George Santayana’s famous warning, “Those who cannot remember the past are condemned to repeat it”.  It is also a reflection of prophetic truth uttered by two men of God in the 8th century BCE:

My people are destroyed for lack of knowledge.  Because you have rejected knowledge, I also will reject you from being My priest.  Since you have forgotten the law of your God, I also will forget your children.  (Hosea 4:6 NASB)

Therefore My people go into exile for their lack of knowledge; and their honorable men are famished, and their multitude is parched with thirst.  (Isaiah 5:13 NASB)

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Fox Byte 5775 #37: Sh’lach L’cha (Send For Yourself)

שְׁלַח־לְךָ

The Meeting of Dido and Aeneas Sir Nicholas Dance-Holland
The Meeting of Dido and Aeneas
Sir Nicholas Dance-Holland

About the time that Gideon of Manasseh delivered Israel from oppression of the Midianites and Amalekites (Judges 6:1-8:35), a war of (literally) epic proportions took place on the northwest coast of what is now Turkey.  The Trojan War really did happen, but the conflict was already wrapped in myth and legend when a Greek poet known only as Homer published The Iliad sometime around 750 BCE, four centuries after the war’s generally accepted dates of 1194-1184 BCE.  Homer’s epic inspired a number of classical works telling the tales of the Greeks and Trojans, including a sequel published in Latin seven hundred years later.  When the Roman poet Virgil wrote The Aeneid, he probably had a political agenda in mind.  His story is that of Aeneas, a Trojan hero of the royal family who escaped the destruction of the city and led a band of refugees in a journey that eventually resulted in their settlement at the mouth of the Tiber River in Italy.  There they became part of the story of Rome, a city which began as a colony of Alba Longa, the capital of the new kingdom Aeneas and his descendants founded.  Thus Rome could trace its origins at least in part to Troy.  More importantly, the family of Julius Caesar traced its genealogy to Aeneas, giving it a claim to royalty that helped Caesar’s nephew Octavian consolidate his power as Caesar Augustus.  Whether true or not, Virgil’s epic, written early in Augustus’ long reign, cemented the link of the Caesars with Aeneas and Troy in the minds of Romans, making it one of the most successful pieces of literary propaganda ever published.

Even if the Caesar’s claims were falsified, and even if Aeneas never existed outside of classical literature, his tale is an illustration of the remnant:  those who remain.  Whether it is Ishmael surviving to tell the story of Captain Ahab and Moby Dick, or Job’s servants fleeing disaster to report to him (Job 1:13-22), fact and fiction throughout the human experience have featured a fortunate few who escape.  The remnant has the task of carrying the memory of those who went before, of rebuilding what they lost, and of achieving their ultimate destiny.  These remnant tales would have little impact on us if they were not a common feature in reality.  The remnant is a continuous reminder in Scripture that God’s judgment is tempered with mercy in the expectation that a people will at last be able to step into the fullness of the promises YHVH has spoken from beginning of time.

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It Is Often Said: “Two Thousand Years of Christianity Cannot be Wrong!”

The Prophet Hosea James Tissot
The Prophet Hosea
James Tissot

The Lord’s controversy with the House of Israel as proclaimed by the Prophet Hosea includes this charge:

I have written for him the great things of My law, but they were considered a strange thing.  (Hosea 8:12 NKJV)

What does He mean by this?  Very simply that the wise and powerful things the Lord explained in His Torah (Law) are things that His people chose to disregard.  Do His people still disregard His Torah?  Yes, and no.  There are many things from YHVH’s Torah which His people follow, and other things which they consider no longer applicable in one way or another.

But who are God’s people?  Let us consider for a moment that they are both Jews and Christians, people who claim allegiance to the God of Abraham, Isaac, and Jacob.  For centuries they have progressed down separate paths, clinging to what they each consider the fullness of the revelation of God.  Sadly, the things He has revealed to Christians are things that Jews consider abominable, and the things He has revealed to Jews are things Christians consider a burden.  How else are we to understand the Jewish rejection of Yeshua of Nazareth as Messiah, and the Christian rejection of the Torah which Yeshua proclaimed and taught by example?  It is a sad state of affairs when God’s people refuse even to talk with one another about the great things He has revealed to each so that all may be healed and strengthened.

This is something Tim Hegg addresses in his article, “It is Often Said, “Two Thousand Years of Christianity Cannot be Wrong!'”  This article first appeared on Torah Resource in 2006, and is contained in a series of booklets entitled It is Often Said, which is available from the Torah Resource online store at:

 http://store.torahresource.com/It_Is_Often_Said_Full_Set_p/iios480.htm.

Messianic Publications republished the article in 2011, and it is published again here by permission.

Tim’s focus is on the Christian objections to Torah.  As you will see, the Christian position for most of the history of the church has been far more accepting of the greater part of Torah than is commonly supposed.  In other words, the Torah of God is not such a strange thing after all once one understands what His Torah actually is.

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Fox Byte 5775 #7: VaYetze (And He Went Out)

וַיֵּצֵא

In the 1970 film Little Big Man, Jack Crabb/Little Big Man (Dustin Hoffman) and Younger Bear (Cal Bellini) discuss their marriages as Little Horse (Robert Little Star) looks on.  (Photo from http://limereviews.blogspot.com/)
In the 1970 film Little Big Man, Jack Crabb/Little Big Man (Dustin Hoffman) and Younger Bear (Cal Bellini) discuss their marriages as Little Horse (Robert Little Star) looks on. (Photo from Lime Reviews & Strawberry Confessions)

The 1970 movie Little Big Man, starring Dustin Hoffman, follows the story of Jack Crabb, a white boy adopted by a Cheyenne warrior and raised among the Indians with the name Little Big Man.  Jack spends his life moving between the very different worlds of his native white frontier people and his adopted Indian family.  At one point, when he is back again among the Cheyenne, Jack takes a wife named Sunshine.  The two live happily for a time, but then Sunshine persuades Jack to marry her three widowed sisters.  Jack reluctantly agrees, and soon becomes head of a very large household.  One day, as he wanders through the camp pondering his circumstances, he encounters an old enemy, the warrior Younger Bear whom he has inadvertently shamed many times.  Thinking he at last has an advantage over Little Big Man, Younger Bear boasts, “I have a wife.  And four horses.”  Jack answers as if in a daze, “I have a horse . . . and four wives.”  And with that absent-minded answer he once again shames Younger Bear.

Little Big Man is a satire, but oddly enough it echoes something from our ancient past.  Our ancestor Jacob, like Jack Crabb, left the land of his birth to seek a wife among his distant relatives.  He ended up taking four wives, shaming his wives’ kin, and coming home with far more than he anticipated.  Jacob’s story, however, has much greater significance than the ribald satire of Little Big Man.  His life is a continuous string of prophetic pictures illustrating what happens to us, his offspring.

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