Binding & Loosing: From Torah to Yeshua

וַיְדַבֵּר מֹשֶׁה אֶל־רָאשֵׁי הַמַּטּוֹת לִבְנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה יהוה׃ אִישׁ כִּי־יִדֹּר נֶדֶר לַיהוה אוֹ־הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל־נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכָל־הַיֹּצֵא מִפִּיו יַעֲשֶׂה׃

(Numbers 30:2-3)

Moses spoke to the heads of the tribes of the people of Israel, saying, “This is what the LORD has commanded. If a man vows a vow to the LORD, or swears an oath to bind himself by a pledge, he shall not break his word. He shall do according to all that proceeds out of his mouth.
(Numbers 30:1–2, ESV)

Vows & Oaths

The above passage comes from last week’s Toah portion, Matot, and contains a key by which we can better understand a teach of the Master found in the Apostolic Scriptures. In this passage we find the Scriptural rule for vows, oaths and self-induced prohibitions.

The first thing we note in this passage is that whatever proceeds from our lips is binding. In fact, it becomes as binding as Scripture. In a sense, when we make a vow or pledge an oath, we have created a new restriction upon ourselves that is above and beyond the obligations of the Scriptures. We have, in a sense, “added to Scripture.” This is one reason why both the sages, and our Master are so critical of vows and pledges.

A person should take care not to make any vows. It is even preferable not to vow to give charity. Rather, if one possesses something to [give to] charity, he should give it immediately; if one does not possess the means at present, he should wait until he does, and then give without taking a vow. [1. http://www.torah.org/learning/halacha/classes/class250.html]

The above quote is a typical quote from a Jewish source. The general consensus in regard to taking upon oneself vows or pledges is not a favorable one. The master agrees:

Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil. (Matthew 5:33-37, ESV)

Hebrew Word Play

There is, however, something deeper which I would like us to notice. In the Hebrew, there is a play on words that  we do not completely catch in the English. Three times it uses a combination of words which play upon one another.

1. yidor neder (to “vow a vow”) – the root being נדר
2. hishava shavua (to “oath an oath”) – the root being שבע
3. le’sor issar (to “bind a binding”) – the root being אסר

Two of these are somewhat obvious in our English. The last one, however, is not so obvious. The KJV actually brings this out a little more by translating this as “to bind his soul with a bond.”

Binding & Loosing

In this passage, we clearly see how “binding” is associated with a restriction. This is the precedent by which the rabbis use the term to “bind” or loose” in regard to things which are questionable in their use. For instance, a rabbi would “bind” (restrict/forbid) the use of a certain type of crock pot for use on Shabbat. Or they might “loose” (permit) an activity which might be questionable.

It is in this very context that we should understand the words of Jesus in Matthew 18 in regard to “binding” and “loosing”.

Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (Matthew 18:18, ESV)

In this passage, the context is dealing with church discipline. Jesus is telling them that the decisions they make in this regard will be upheld by his authority in heaven. They have the power to both restrict and permit anything that is not clearly spelled out in the Scriptures. This is even more apparent in the DHE, as the Hebrew uses the same terminology as the passage in Numbers.

אָמֵן אֹמֵר אֲנִי לָכֶם כֹּל אֲשֶׁר־תַּאַסְרוּ עַל־הָאָרֶץ אָסוּר יִהְיֶה בַּשָׁמָיִם וְכֹל אֲשֶׁר־תַּתִּירוּ עַל־הָאָרֶץ מֻתָּר יִהְיֶה בַּשָׁמָיִם

(Matthew 18:18)

In this passage, he says, “kol asher ta’asru al ha’aretz asur yihyeh bashamayim” – “everything that you bind on earth will be bound in the heavens.”

Rather than giving his disciples authority to “bind” demons, or “loose” finances (as I was taught growing up, and contrary to much contemporary teaching), this teaching of the Master is associated with apostolic authority. Yes, Jesus gave his disciples authority over demons. However, this teaching is in no way associated with demons or spiritual warfare. It is, however, a clear case in which both Jesus and the rabbis are using their clear understanding of the Torah to allow the creation of legislation within their communities.

Dying In My Tent

“Resh Lakish said: Whence do we learn that words of Torah are firmly held by one who kills himself for it? Because it says, This is the Torah, when a man shall die in the tent.”
(Babylonian Talmud, Berachot 63b)

While studying this week’s Torah Portion (Chukat/Chukas), I came to the this passage:

זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל

This is the law when someone dies in a tent (Numbers 19:14a)

It reminded me of the lessons I had learned from Artscroll’s A Daily Dose of Torah (ADDT) regarding this passage. Although this passage is literally about the law regarding the transfer of corpse impurity to anyone under the roof the same roof as a corpse, it is understood midrashically from the Hebrew to be a lesson about one who would “kill himself for the sake of Torah.” As the passage in Berachot 63b says, “the words of Torah are firmly held by one who kills himself for it.” Or as ADDT phrases it, “Torah remains only with one who kills himself for it.” And, as a reminder for the literal-minded, they clarify that it is not that one is to endanger one’s life for the sake of Torah. It is rather that we must restrict our personal pleasures, and sacrifice of our time in order to make the time for study so that the lessons of Torah will be impressed upon us with a lasting impression.

From the moment I learned this a few years back, this has spoken to me. However, this week it speaks even louder. Due to some undisclosed circumstances, over the last year or more, my guiding philosophy has been:

“For in much wisdom is much vexation,and he who increases knowledge increases sorrow.” (Ecclesiastes 1:18)

I have kept up with my studies just enough to give my family some direction, but nothing more. I have not “died in my tent.” I’ve only been in survival mode. However, during Shavuot of this year Hashem spoke to my heart and said that I must get back on course and “die in my tent” for His sake. I must put aside all of the coping mechanisms (distractions) with which I have been filling my life. I must “die to myself” in order to truly live, and become who He has intended for me to become.

“When I die and face the heavenly court,” the Hassidic Rabbi Zusha famously said, “if they ask me why I was not more like Abraham, I will say that I didn’t have Abraham’s intellectual abilities. If they say, ‘Why weren’t you more like Moses?’ then I will explain that I did not have Moses’ talent for leadership. For every such question I will have an answer, but if they say, ‘Zusha, why were you not Zusha?’ for that I will have no answer.”

Since Shavuot, I have been studying with renewed fervor. I have been a lot more consistent in my studying, and more engaged with the Holy Text. I’ve also been gleaning from other sources, and studying them more carefully as well. Although I still have a nagging trepidation, I am looking forward with anticipation to what Hashem is going to do in my life as I surrender to Him.

Will I ever become who I was intended to become? Will you? Maybe it is time for both of us to “die in our tents” together.

Israel Rolls the Stone Away

As many of you know, one of my favorite daily studies (outside of Torah Club) is A Daily Dose of Torah from Artscroll. In the Torah Thought for the Day section this past Tuesday there was an interesting concept. It relates the story of when Jacob (although weary from his travels and lack of rest) met Rachel at the well, he was easily able to roll the stone off of the well single-handedly (where it was implied that it took many men to do this). This is interpreted midrashically as a portent of a future event in which the “great stone, symbolic of our sins, which prevents the exile from coming to an end, until Yaakov himself will come and remove it, like one removing a cork from a bottle.”

I can easily see this representation in the rolling away of the stone of Yeshua’s burial site. When the stone was rolled away, Yeshua’s resurrection & his work of redemption & triumph over sin and death are realized, as Paul speaks about in 1 Corinthians 15:50-58:

I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

“O death, where is your victory?

O death, where is your sting?”

The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

(1 Corinthians 15:50-58 ESV)

Justified By Love?

I recently read an interview with Christian artist, singer, songwriter Jennifer Knapp in which she not only announced her comeback to her music career after a seven year hiatus, but that she’s “come out of the closet” as a lesbian who has been in a same-sex relationship for the last eight years. This may come as a shock to Christian music fans, but this news is actually a few months old and is all over the internet.

I am not writing this post to condemn Knapp or spread lashon hara or to gay bash. The reason for this post is to show how traditional Christian interpretation of the Bible can be used to justify any sin, behavior or lifestyle. The traditional Christian perspective on the Bible and its focus on grace being opposed to the Law has provided the ammunition for tens of thousands of people around the globe to justify sinful lifestyles (not in the least bit limited to homosexuality).

Over the last decade I’ve heard of many Christian musicians “coming out of the closet,” (many of which hit you out of nowhere), many scandalous lifestyles, many countless adulterous relationships, divorce, drug addictions, etc. Why should one more be newsworthy? The reason Knapp’s confession makes the top of my news is because she was honest. What do I mean by that? Let’s listen to her own words.

Have you ever felt like you had to choose between your faith or your gay feelings?

Knapp: Yes. Absolutely.

Because you felt they were incompatible?

Knapp: Well, everyone around me made it absolutely clear that this is not an option for me, to invest in this other person—and for me to choose to do so would be a denial of my faith.

What about what Scripture says on the topic?

Knapp: The Bible has literally saved my life. I find myself between a rock and a hard place—between the conservative evangelical who uses what most people refer to as the “clobber verses” to refer to this loving relationship as an abomination, while they’re eating shellfish and wearing clothes of five different fabrics, and various other Scriptures we could argue about. I’m not capable of getting into the theological argument as to whether or not we should or shouldn’t allow homosexuals within our church. There’s a spirit that overrides that for me, and what I’ve been gravitating to in Christ and why I became a Christian in the first place.[1.This interview with Jennifer knapp can be found on the Christianity Today website: http://www.christianitytoday.com/ct/music/interviews/2010/jenniferknapp-apr10.html]

Notice her reference to Torah (the Law given to Moses):

“I find myself between a rock and a hard place—between the conservative evangelical who uses what most people refer to as the “clobber verses” to refer to this loving relationship as an abomination, while they’re eating shellfish and wearing clothes of five different fabrics.”

This is where she’s completely honest. If I were to put it in more plain terms, she’s saying, “If you can pick and choose what you want to obey in the Bible, so can I.” There it is. Hypocrisy in full swing. Unfortunately, the Evangelical Church has so much demonized the Hebrew Scriptures and their application to the Believer, that we no longer have a moral compass by which we are directed. We have reverted back to the days of the Judges in which “every man did right in his own eyes.”

What Jennifer Knapp is saying here is the truth of the matter. If we can justify living lives contrary to the directives of Hebrew Scriptures, saying that they are no longer authoritative, why should the New Testament Scriptures be any different? The Hebrew Scriptures were valid for the world for around two thousand years until Christianity decided they were no longer valid. Now the Christian Scriptures have had their fair shake for the last two thousand. Why should they be relevant any longer either? If God can abrogate his Word once, why can’t He do it again?

What makes a Christian any different from a “moral pagan” these days other than a creed? This is why Torah is invaluable, and the missing component in our walk of faith. If we want to stop justifying our sins, and truly become the people of God by which the Scriptures speak, we need to wake up and smell the coffee and allow the whole of Scripture to inform our life of faith.

Thoughts?

Pharisees vs. Karaites

Recently, someone started a discussion on Facebook as to whether followers of Yeshua should follow either a rabbinic (Pharisaic) path verses a more Karaite path in their Torah observance. I’ve got a lot of thoughts on this, but unfortunately am nearly always short on time due to pressing deadlines with my work. I would like to share, however, the brief response I wrote for this discussion:

It is natural to think that the Karaite way of doing things would be a better way of doing things. However, the Karaite interpretation is actually anti-Scriptural. Let’s think about it. If we were to go to a Karaite interpretation of Scripture, we would all being living out the Scriptures as we interpret them. Which means, we would not be in any kind of unity. Which means we would be celebrating the feasts at different times, celebrating them in different ways, trying to fulfill the commandments in different ways. In short, this is chaos and anarchy. The Master (Yeshua) was a Pharisee among Pharisees, in that he was in agreement with the Pharisees in all but one point: hypocrisy.

Here are 3 short examples of the many that can be sited to show his Pharisaic affinity:

1. He & his disciples kept the feast at the same times as greater Israel (which was determined by Pharisaic halachah)
2. He reclined at the Passover meal (a Pharisaic invention, seemingly contrary to the biblical mandate in Exodus)
3. He gave a blessing before eating, strictly a Pharisaic invention

The list could go on and on. These are just off the top of my head. It boils down to this: Yeshua was in agreement with Pharisaic tradition so long as it did not contradict with the written Word. We must examine the words of the Master and the Apostolic writings to determine whether a tradition is able to be kept or not, and follow his example.

The Karaite method is not even an alternative. If we were following the Karaite method, we would revert to the days of the Judges when “Every man did what was right in his own eyes…And they again did wickedness in the eyes of Hashem.”