Those who have leprosy might as well be dead. Never mind that the disease we call leprosy today may or may not be one of the skin diseases meant by the Hebrew word tzara’at (צָרַעַת). The fact is, whoever had it was cut off from the community:
Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, “Unclean! Unclean!” He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp. (Leviticus 13:45-46 NKJV)
Think about that for a moment. Lepers could not go home. They could not have any kind of normal relationship with their family members, friends, business associates, or anyone else with whom they interacted before the cursed condition fell upon them. It did not matter what station of life the leper occupied; whether peasant or king, the disease cut them off from the life of the nation. Even mighty King Uzziah of Judah learned that. Although he reigned for 52 years in Jerusalem, the leprosy he contracted in the midst of his reign meant that he was king in name only:
King Uzziah was a leper until the day of his death. He dwelt in an isolated house, because he was a leper; for he was cut off from the house of the Lord. Then Jotham his son was over the king’s house, judging the people of the land. (II Chronicles 26:21 NKJV)
How can a person shepherd the people of God when he is cut off from the House of God? Is there any hope for him, or for the people he is anointed to lead?
Yes, there is hope. That is why the Torah portion Metzora (The Leper; Leviticus 14:1-15:33) provides elaborate detail on the procedures for cleansing lepers. Once healed, the priests help them through this process to restore them to their place in society. In a certain sense, this is a resurrection from a type of death, and thus it is a symbol of what Messiah will do.
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.
I must apologize for the delay in posting Rivkah’s response to my remarks. She provide them about a month ago, but the B’ney Yosef North America Summit and its aftermath have taken much of my attention in the interim. Hopefully there will be no similar delay as we move forward.
What I hope you, the reader, will see in Rivkah’s remarks is a sincere heart seeking to make sense out of a development that is shaking her Jewish paradigms just as much as it is shaking the paradigms of those who have come from various Christian streams. You, like me, probably will disagree with some of the points she makes. In a few days I will post my next round of remarks to address those points. In the meantime, please do not let disagreement cause you to throw out Rivkah’s entire presentation. Look instead for those points of connection, and from there prayerfully see where we might build a relationship based on mutual respect and understanding.
I appreciate very much your willingness to engage in this conversation with me. I acknowledge that we are both trying our best to be as sensitive as possible, despite the fact that these conversations have the potential to be excruciatingly uncomfortable.
My prayer is that Hashem helps me find the words that will touch the hearts and souls of those who desire to hear what the Torah actually says regarding the non-Jew.
Let me start where you started, with the definition of the word ger. It’s a complex word in Hebrew and means so much more than stranger. For the purposes of our discussion, let’s define Ger as a 100% kosher non-Jew. Hopefully, that definition has the potential to attract the attention of those who are drawn to Torah, but who do not wish to become Jews.
Thinking is hard. If it were not hard, then more people would do it.
In truth, all of us prefer to remain in our comfort zones, where familiar things surround us – including familiar answers to questions and familiar solutions to familiar problems. Most likely this preference for the familiar, the things we know and can deal with well enough, is a big reason few people take an active role in making the way for Messiah to come.
That last statement is bound to generate opposition. Those who view it from the Christian side (including Messianic and Hebrew Roots believers) will say that Yeshua of Nazareth (Jesus Christ) is the Messiah (Christ means Messiah, by the way), that he has come once, and that he will be coming back. Those who approach from the Jewish side say that Messiah is yet to come. The point of this article is not to address either perspective, but to consider something both have in common: the faithful expectation that Messiah Son of David is coming as King of Israel to rule the nations from Zion.
If we all have this common expectation, then it would be wise to consider what that future Messianic realm will look like. Maybe we should even consider what we have to do to make it happen.
This is where we run into the hard part. We have to think about it, and that is scary and uncomfortable. Those of us who have come from the Christian side have lived our lives expecting Messiah to return and fix everything. According to our expectations, there is no effort required on our part to bring him here; he just shows up one day according to some predetermined timetable God established from the beginning. To think, like our Jewish brethren, that we have responsibility for creating the conditions for Messiah’s coming (or return) requires a major paradigm shift. It means we must step out in faith and do things that we usually leave up to God alone.
But then, that is the consistent testimony of Scripture –
Noah had to do things to secure the salvation of his family (such as think about how to follow the instructions God gave him to build that very large boat, and then actually do the work).
Abraham had to do things to receive the promises God gave him (such as pack up and leave comfortable, civilized Mesopotamia, and go to a hostile foreign land – first in Syria, and then in Canaan).
Moses had to do things to receive God’s instructions for the nation of Israel (such as walk to Egypt, then convince the elders of the people that God had spoken to him, and then seek an audience with Pharaoh – and that was only the beginning of the work he had to do!)
There are many more examples summarized in Hebrews 11. The people in that “Hall of Faith” chapter deserve praise not because they sat around waiting for God to move, but because they got up and did the moving themselves in response to God’s promises. As they moved, He provided direction, resources, help from others, and miraculous intervention when necessary. Yet would YHVH have done so if they had not invested their own blood, sweat, treasure, and intellectual effort?
Which brings us to the dilemma of the present day. Are we really at the “end of the age”, when Messiah is about to show up? If so, what does that mean? More importantly, what are we to do about it? How do we prepare for Messiah’s reign in what will be a very real Kingdom centered in a very real place called Jerusalem? What will this Kingdom look like? How will it resemble what we know today in the modern nation-state system? How will it be different?
The Restitution of All Things is a primer on the Hebrew roots of the Christian faith that will forever give you a new appreciation of the work Jesus did on the cross, and will answer these provocative questions:
– What does the Bible clearly teach about the ultimate solution to the Middle East conflict? – Is the story of the New Testament really grace vs law? Or has grace always been around and is the law forever?
– What is the ultimate destination of redeemed mankind – heaven or earth?
– Why is there so much focus in the prophecy world on events leading up to the return of Jesus and so little about what follows?
– What is the central conflict Jesus has in the gospels and what was the great error of the Pharisees?
– Is it possible today’s believers in Jesus could be making the same error as the Pharisees of His time?
– Have Christians replaced Israel as the people of promise?
In promoting the book, WND recently published the report of an interview Paul Maguire conducted with Farah on GodTV two years ago in which he outlines many of the ideas presented in the new work. Enjoy reading the article, which is reposted below, and then consider not only looking at Farah’s book, but at the questions he asks.
When the Jewish people finally received their Messiah, the vast majority did not recognize Him.
When He returns, will Christians make the same mistake?
That’s the fear WND founder Joseph Farah expressed in an interview with Paul McGuire on “Apocalypse and the End Times” on GodTV. It was part of a wide-ranging conversation about how the last days will be far different than what many believers expect.
“Who is Jesus and how is he going to come back?” Farah asked. “You know, a lot of people missed Jesus the first time He came. Most of the Jews did not recognize Him as their Messiah. They had a misunderstanding of how the Messiah was going to come. And they were going a lot by man’s teaching rather than going back to the Scriptures. And I wonder, when Jesus does come back, if many people in the church are going to miss Him too.”