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Judaism and Humanity: the Messianic Era

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Judaism and Humanity: the Messianic Era Judaism and Humanity: The Messianic Era Byline: Rabbi Hayyim Angel Introduction The Bible has a singular vision for Jews and humanity. Beginning with the unprecedented declaration in the first chapter of Genesis that all people are created in God’s Image (Genesis 1:26–27), the Torah and prophets present a program for Israel and humanity that can bring about a redeemed, harmonious, religious-ethical world. In previous articles published in Conversations, I have discussed the biblical ideas of the Chosen People and of loving the ger—the resident alien non-Israelite who dwells in the [1] Land of Israel when Israel has sovereignty. In this article, I summarize the conclusions of those two articles, and then discuss the prophetic messianic ideal of Israel and humanity. Rabbinic interpreters debate the boundaries of what the prophets envision as the ideal relationship between Israel and the nations in the future. The Chosen People The Torah begins its narrative with Adam and Eve and the Garden of Eden, and not with the people or Land of Israel. All people belong to the same family created in God’s Image, with equal standing before God. God expects humanity to serve God and observe a basic level of morality, codified in Jewish law as the seven Noahide Laws. God rejected humanity after the expulsion from Eden, the Flood, and finally the Tower of Babel. God then chose Abraham because Abraham chose God; Abraham taught his children and society about the religious-ethical lifestyle the Torah promotes for humanity. God’s choosing of Israel is an eternal choice, but the relationship is damaged when Israel sins. Israel’s exiles represent a separation, not a permanent divorce. God longs for Israel’s repentance and restoration of the ideal relationship between God and Israel. Similarly, God’s rejection of humanity with the Tower of Babel is a separation, not a Page 1 permanent divorce. Non-Israelites who return to Godly behavior can become chosen again. All humanity will be redeemed in the messianic era. One is chosen when one chooses God. For Jews, that means faithfulness to the God-Israel covenant in the Torah with its commandments. For non-Jews, that means faithfulness to the basic religious-ethical principles of the seven Noahide Laws. Israel plays a special role as a nation of priests (Exodus 19:6). Israel’s priests have a genetic component (descendants of Aaron the Priest), have more commandments than regular Israelites, guard and serve in the Temple, and teach Torah to Israel. So too, Israel is a family within the community of nations, has more commandments than non-Israelites, guards and serves in the Temple, and teaches Torah to the world. The Torah thereby establishes a particularistic religious system for Israel, while simultaneously promoting love and genuine respect of a diverse religious-ethical humanity. The Resident Alien In the Torah (the Written Law), the resident alien in Israel must observe most laws of the Torah, be cared for and loved, and receive equal treatment. The resident alien is exempt from several laws that govern the unique covenantal relationship between God and Israel. The Oral Law distinguishes between the ger tzedek (convert to Judaism) who is bound by all of the Torah’s laws and is loved and cared for by Jews, and the ger toshav (resident alien) who must accept certain minimal religious- ethical standards to live in Israel. The Oral Law teaches the core Jewish value of loving converts to Judaism. The Written Law teaches that identical love and inclusion of the resident alien, complete with rights and responsibilities. The Torah commands love, sensitivity, and fair treatment of all decent people living in the Land of Israel. Although we apply the laws of the Oral Law on the halakhic level, it also is critical to internalize the core values of the Written Law to envisage and build the ideal society. The Messianic Future We now turn to the focus of this article, prophecies that develop the contours of the ideal future for Israel and humanity. Several passages elicit debate among commentators, who disagree over the precise relationship between Israel and the nations in the ideal future. Zephaniah 3:9 Page 2 Nations Accept God For then I will make the peoples pure of speech (safah berurah), so that they all invoke the Lord by name and serve Him with one accord. (Zephaniah 3:9) After censuring the wicked societies of Israel and its neighbors, Zephaniah proffers a prophecy of consolation. All people will speak a pure speech and serve God in unity. Several commentators interpret the “pure speech” as referring to Hebrew (Rabbi Joseph Kara, Ibn Ezra, Radak). However, most explain that people will serve the one true God (Rambam Hilkhot Melakhim 11:4, Rabbi Eliezer of Beaugency, Abarbanel, cf. Berakhot 57b, Rashi on Deuteronomy 6:4). Abarbanel adds that Zephaniah’s prophecy represents the undoing of the Tower of Babel. People no longer will be confused of language nor retreat from God. Instead, religious and social unity will prevail. Both of these components remedy the rupture from the Tower of Babel, making this dual interpretation of Zephaniah’s prophecy [2] particularly apt. Isaiah 2:2–4 Nations Join Israel in the Temple In the days to come, the Mount of the Lord’s House shall stand firm above the mountains and tower above the hills; and all the nations shall gaze on it with joy. And the many peoples shall go and say: “Come, let us go up to the Mount of the Lord, to the House of the God of Jacob; that He may instruct us in His ways, and that we may walk in His paths.” For instruction shall come forth from Zion, the word of the Lord from Jerusalem. Thus He will judge among the nations and arbitrate for the many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks: Nation shall not take up sword against nation; they shall never again know war. (Isaiah 2:2–4) In this celebrated prophecy, Isaiah envisions world peace in the context of universal worship of God. All humanity will serve God and will be welcome to the Temple. Yehezkel Kaufmann (1889–1963, Hebrew University) adds that this vision also serves as an antidote to the [3] Tower of Babel. Jerusalem represents the ideal metropolitan center, which attracts people to serve God. We may add that the prophets generally do not enjoin Israel to actively proselytize throughout the world. Rather, they must build an ideal society and through that model inspire humanity. This picture aligns with God’s exhortation in Deuteronomy: See, I have imparted to you laws and rules, as the Lord my God has commanded me, for you Page 3 to abide by in the land that you are about to enter and occupy. Observe them faithfully, for that will be proof of your wisdom and discernment to other peoples, who on hearing of all these laws will say, “Surely, that great nation is a wise and discerning people.” For what great nation is there that has a god so close at hand as is the Lord our God whenever we call upon Him? Or what great nation has laws and rules as perfect as all this Teaching that I set before you this day? (Deuteronomy 4:5–8) Isaiah 56:3–7 Nations Join Israel in the Temple Let not the foreigner say, who has attached himself to the Lord, “The Lord will keep me apart from His people”; and let not the eunuch say, “I am a withered tree.” For thus said the Lord: “As for the eunuchs who keep My Sabbaths, who have chosen what I desire and hold fast to My covenant—I will give them, in My House and within My walls, a monument and a name better than sons or daughters. I will give them an everlasting name which shall not perish. As for the foreigners who attach themselves to the Lord, to minister to Him, and to love the name of the Lord, to be His servants—all who keep the Sabbath and do not profane it, and who hold fast to My covenant—I will bring them to My sacred mount and let them rejoice in My house of prayer. Their burnt offerings and sacrifices shall be welcome on My altar; for My House shall be called a house of prayer for all peoples.” (Isaiah 56:3–7) This prophecy furthers the invitation to all God-fearing people to serve God in the Temple. Evidently, some God-fearing Gentiles felt excluded, so the prophet responds that they indeed have access to the Temple. Rashi, Radak, and Abarbanel interpret this prophecy as referring to full converts to [4] Judaism (gerei tzedek). Ibn Ezra and Rabbi Eliezer of Beaugency, however, explain the prophecy as referring to righteous Gentiles. They cite Solomon’s prayer at the dedication of the First Temple: Or if a foreigner who is not of Your people Israel comes from a distant land for the sake of Your name—for they shall hear about Your great name and Your mighty hand and Your outstretched arm—when he comes to pray toward this House, oh, hear in Your heavenly abode and grant all that the foreigner asks You for. Thus all the peoples of the earth will know Your name and revere You, as does Your people Israel; and they will recognize that Your name is attached to this House that I have built. (I Kings 8:41–43) Righteous Gentiles always are welcome to serve God in the Temple.
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