Tetzaveh: When Concealment Becomes Catastrophic
Transcript(from the video captions)
Let's pray. Shabbashim, your name is blessed and sanctified. We praise your name. Glorify your name right in this place. Thank you for Shabbat. Thank you for our family. And have your way with our hearts today. I pray in Yeshua's name. Well, again, Shabbat shalom everybody. It's good to see all your faces and I am excited about porum. I'm excited about this coming up because it's going to be my first porum here at Char. So, and I know this year we're doing something probably maybe a little bit different. So, I'm excited about it. There's a time to conceal and there's a moment when concealment becomes catastrophic. As we step into our our readings today, we see that and this statement should force some hard questions. Questions like, is it ever right to conceal who you are? It is is it ever right to conceal your amuna your faith. And for many of us, these questions and the answers to them are not theoretical. My parents and grandparents were American Jews. Of course, going back further, we have Ukraine and Russia, but they were American Jews. They they grew up in Jewish and Italian neighborhoods
in the Bronx and Brooklyn where Jewish life and customs was assumed. But in my generation, as many of you as well, that all shifted. Jews no longer lived on the same block. In December, Christmas lights filled the neighborhoods and my parents and grandparents made a calculation. Why put a Hanukkah key in the window if it's going to draw attention? Why reveal identity if it jeopardizes safety? Why reveal identity if it's going to close doors? Why reveal identity if it's going to suppress our livelihood or worse provoke hatred and anti-semitism? And most of us grew up, if you're Jewish, and maybe even if you're not, experiencing some form, if not many forms of anti-semitism in the schools, on the playground, in the workplace. We all have these stories outside identity softened. But on the inside, inside the Jewish home, Jewish life continued. We continued to remain culturally Jewish. We kept our Jewish identity on the inside. And as a people for for centuries we've learned to become accustomed to this in diaspora to be resilient and to hopefully know when to reveal and when to conceal.
When we ask the question though about whether it's okay to conceal, we should think about wisdom. Sometimes concealment can be wise. But the Torah today presses a harder question for us and it comes right into us and also in the Megila as well. What happens when concealment lasts too long? when we stop asking the right questions about why we may not be revealing who we are. And that brings us to today Shabbat Zakar, the remembrance to remember Amalcch, not the people Amalcch, because the people is no longer identifiable. We have to be careful with that. but rather as an archetype of evil, an ideology, a reoccurring spirit of anti-semitism in the world even now that we see that's very unsettling that wants to exterminate Jewish existence. This is the spirit of anti-semitism. when Jewish existence becomes a declared problem in the world in many forms from the most subtle to the most obvious. So the stories that we read on Shabbat Zakar remind us of this reality. There is a time to hide, but there's also a time when hiding allows evil to go forward unchecked. We have to discern the difference.
Amalcch does not wait for rebellion. In fact, it waits for hesitation. It waits for blurred identity, for silence when clarity is required. The migila is all about clarity, about reversal, of putting forward what is right, raising what is right and lowering what is wrong.
Sometimes concealment is required. But clarity is always required. Shabbat sakar does not ask us to relive ancient hatred. It asks us to recognize the moment where we come together when concealment stops being wisdom and now becomes danger. And how we respond to that moment can mean the difference between salvation and catastrophe. to recognize the moment that we are in. And so the parha moves forward today and it brings us to the very clear notion of function role essential function. We have already learned about identity. We've been talking about identity for quite some time. We've explored our calling. We've realized that identity comes before calling. And we haven't blurred that distinction. We've kept these categories clear and clean. And now the Torah brings forward role. Now Ro's been there, but but today we see the role of the coanium going forward. The sacred garments become unmistakable. They are garments of splendor and beauty. Inside we have the breastplate of judgment. The breastplate of judgment is there. And and then we also have the instruments for divine decision-making.
The orim and the tum. These are the divine instruments that the Cohen would use when he needed to go into Adonai's presence and hear from God to move out of the way and just hear from God. So it's interesting that we have the orim and vatumim and the Torah and then we go over to the porm story and we have poring lots lots to try to determine reality. But the tetsa para is again strange because if you notice Mosha's name goes missing but it's not because he's irrelevant. It's because the focus now is on the role of the coanium as we said not the charismatic prophetic leader because the charismatic one won't always be with us but the role of the cohen would be throughout history till of course the the temples are destroyed but even then we recognize our coanium in our midst role they have a role for the ongoing ing function of our worship expression into the presence of God. The same pattern appears in migilot Esther. If we read carefully, God's name is absent throughout the book. Yet his hand is everywhere. We see him. Esther conceals her identity. Mori instructs her to do so because anti-semitism is still even then
present in Persia. The sages say that King Akash Verro himself was hostile to the Jews. Sometimes we read the story, we think, "Oh, he's a nice guy." But no, there's anti-semitism going on here. There's a reason why she's concealing her identity. We are in diaspora. The second temple was previously built recently before, but these are the ones that remained in in Babylon into Persia in diaspora dealing with Jewish life in concealment. We can relate to that in our lives. If we think about that, if Esther had revealed her identity too early, she may have experienced dismissal. discrimination or possibly even death. Instead, she's chosen by the king not because of lineage, because she hadn't revealed that, because of her breathtaking beauty and character. She stands out. She radiates from the inside out. When we think about the the Torah portion, we have the breastplate of judgment. We have the all the garments of the priestly garments of splendor and beauty. But here we have Esther who is all about splendor and beauty. So we have her now radiating. But even more striking than the priestly
vestments over time she earns the king's favor because she's sincere. She has integrity. She has good character. and she earns the willingness to speak to the king at the proper time. In this case, concealment is not cowardice. It's preparation. Preparation for her role that she doesn't even know she's going to step into. When things sometimes start to feel comfortable in our lives, all is good. We're riding a high. That is when we better pay attention because Hashem is going to come and ignite. We assume our role. Concealment is never meant to be permanent. It's temporary. It has to always be in wisdom. Amalecch does not appear randomly in the Tanakh. Amalcch attacks at the threshold of tomorrow. What do we mean by that? Because Amalcch attacks at the threshold when purpose is forming when there's formation going on but clarity is not yet resolved. Let's think about the first man, the mana story in Exodus when Amalcch appears. Then we're still in the process of forming our identity and pushing forward in our calling and not yet stepping into our roles. And it's interesting that the man hamman
hmon we have word play of course different stories but the sages point that out. And what we see in the monastery is something that we have to realize. Amalcch survives when identity is blurred and unsettled. Amalcch attacks the weak and the vulnerable. Centuries later, Israel has a king. The first one, Shaul, Mel Shaul of Binyamin. He has one role defining task. And if he does this task well, it will define his role as king to be obedient before God to confront Amalcch. That's his role, his task to define his role. And this is the moment where he loses clarity. He destroys what he believes is weak. He spares what he believes is strong. He starts to move in the direction of Amalcch himself. He spares King Aog. He keeps the best of the flock and reframes it as a sacrifice. I'm going to keep the best of this. I'm going to reinterpret. I'm going to reframe this and I'm going to offer it up to God. And then the prophet Shamuel turns him around. Shamoa misvak to behold to obey is better than sacrifice. Not that sacrifice is meaningless. Far from that. But it all has to be in the obedience
of what God is asking us to do. And this is why formation is so important. That day he lost the throne. But a greater tragedy was the clarity of his role. He missed that. And it begs the question, what are we offering to God that he never asked of us? while withholding what he has.
Gener generations later in the diaspora, the story resumes. Now we go to Persia in the fifth century. This time, no king in Israel anymore. Jewish identity is once again concealed. God's name is hidden. And Amalacha rises again, this time wearing Persian garb. Priestly garb. Persian garb. He's wearing Persian garb. His name is Hmon. Hammon the aogi. He's from a Gog. He's an Amalachite, a descendant of the Amalachites. and he becomes the king's viceroy. The text wants us to hear the echo from a Gog, meaning from the lineage of the Amalachites, which means that it's on the table again. Two Benjamites arise. [snorts] Who are they? Esther. Esther, right? And Mori, two from Byamine. Again, the text wants us to hear the echo. King Shaul was from Binyamin. He failed to accomplish the defeat of Amalcch. But now we've got another chance. We got unfinished business on the table. But again, Amalcch survives when identity is blurred. When it becomes undefined, when it's unclear, when obedience is reinterpreted, when roles are confused. Amalcch does not even need Jews to sin. He only needs their identities to blur.
And that is why Hammon is not even really just interested in one Jew. He wants all of them erased because Amalcch is not fighting behavior. It is fighting existence. Hammon the king's viceroy says this akash viro paraphrased there's a certain people scattered in the diaspora whose laws are different from any every other people who do not obey the king's laws and it is of no benefit to you oh king to tolerate them Yet earlier in the story, Morortei the Jew uncovered a plot to assassinate the king, but it fell under the radar. The traitors were executed. Morai no recognition. And here's the accusation that we hear, and this echoes throughout history. The Jews are the problem. That didn't end in Persia. Reflecting on the Showa, we saw this the full force of anti-semitism extermination justified as so-called order, progress, and the good of society when it was reframed by an evil tyrant. History records this very clearly. This is clearly recorded throughout history. It echoes through our souls. Jews were not persecuted because they rebelled. They were persecuted because we existed. And here's the painful truth.
No authority with the power to stop Hitler intervened. It's not that people didn't try, but no authority with the power could do it before annihilation became inevitable, before it became inevitably too late. And yet, and yet, and yet, Jewish identity endured. We survived that. We survive that at a great great great tragic cost that reverberates throughout history in our souls. But we have to remember 1948 that is the date Shabbat Zion. We returned to Jerusaleam. That's why we have a safe haven in the land. It doesn't mean it's always or it always feels safe. But it is a safe haven. Hammon seals a genocile decree to annihilate the Jews. This is the precursor. Mori cries out and mourns. He's crying out. That echoes Torah. The times that we're crying out to God. And there's a time to conceal. But now this becomes the time to reveal. And he says to Esther the famous words, "For if you remain silent, including your identity, at this time relief and deliverance will arise for the Jews from some other place. But you and your father's household will perish.
Bazot Hagat Loot. And who knows, he says, whether you have attained your royal status for such a time as this to arise into your role. Yes, you are the queen of Persia. Yes, you were chosen and selected By who? Akash vero or Hashem or both? God will save. History will continue to move forward, but the roles that God requires us to step into require action on our part. Esther calls for collective prayer and fasting. Notice she's not going in it alone. She's bringing her people and Shushon with her. Corporate prayer. Let's pray for three days. Meanwhile, Hamon plots Morai's execution because he won't bow down. Esther fast. She waits. She restrains. The king extends the scepter. He invites her into his chamber. Yet she delays her petition. And this delay, this wise delay in accordance with her concealment of her identity changes history because the king becomes anxious. On that night, the king could not sleep. He opens up the royal chronicles. He sees Mori exposing the assassination plot. He starts to wonder. He starts to think. He starts to become suspicious of Hmon. Esther's restraint has now shifted her
entire political and our covenantal world because she stepped into her her role and she's ready to act and now is the time she arises. She risks her life. If I perish, I perish. She reveals her true identity and she comes with this masterful argument to Akash Viro with Hammon standing by his right. For we have been sold I and my people to be destroyed, slaughtered and annihilated. But this is the mastery. Had we been sold merely as slaves, I would have kept silent. But oh king, this is a waste. She's thinking, she's saying this does nothing for you, oh king. No profit for you, no benefit for you. Wouldn't you be at least be worthy, Rash? She says, of some kind of payment here, but there's no benefit for you. Your viceroy who's supposed to have your back does not have your back. And the king demanded to know who would dare betray him and her people. And then she responds with a devastating words that expose Amalcch. O Hammon Harav a foe and an enemy. It is this wicked Hmon collapse. And this is not just a moral collapse. This is an a collapse of an ideology. A collapse of Amalcch, the spirit of anti-semitism in the
world. The king is so furious he has to step aside for a moment. But when he returns he finds the wicked Hmon falling upon the queen at me. Would he even assault the queen in my own house? He had seen enough. Morai is elevated to victory. Hammon is hanged. Divine reversal takes place. But it's not over yet. The death decree according to the laws of Persia cannot just be enulled. So, Queen Esther petitions one more time and King Akosi Ro grants her authority to establish the right for the Jews to protect themselves. God is hidden but unmistakably present in her life, in our lives. Now God is here and God establishes himself through agents like me and you to step fully into our role. But let's hear the echo for a moment in the brahadesha and the bes. Yeshua follows the same pattern. There are moments of concealment, moments of restraint, moments when the hour has not yet come. He doesn't just come out and reveal his full identity in full force right away. He slips out. He takes time to to pray. He waits. He conceals. But then there comes a moment where concealment can no longer serve life.
It doesn't work anymore. And that's when he says if these keep silent meaning my disciples from proclaiming my identity he is saying the stones will cry out. So we have Mori crying out to God. We have the stones of the the temple that would be destroyed crying out a prophetic utterance there. History will move. God will act. Stepping into our role is not guaranteed because we have to take action. We have to do it or consequences will follow. is what the Torah and the Megila and the Bissell wrote is teaching us to know and arise in our role. Mori, Esther and Yeshua define the moment when concealment becomes catastrophic for us. So here is the question that that presses in to me and to you. [snorts] Have we been hiding our identity for the wrong reasons? Can ask that question just honestly. This is not an accusation. Have I been concealing my identity, my Yeshua faith, who I really am too long. Is it strategic or not? I have to ask that question. when concealment stops becoming wisdom and becomes fear. And right now with what's going on in the Middle East is a great time, a difficult time, but a great time to ask that
question because we are living in times of heightened anti-semitism. If you're Jewish, and if you're among us as a Gentile, you are too. We all experience this. whether you're too Jewish or not Jewish enough and everything else. So in conclusion, we we have learned that identity forms calling and calling shapes our role into who we are called to be. But let's not mix those up. And the people who know who they are are the ones through whom God acts. That's divine agency. He acts through us. And the sages teach that even in the days of Messiah which we are foretasting now, porum will still be celebrated. So here's my prayer for us today and I'll close with this and then say a quick extension after it. May we know who we are. May we answer our calling. May we fully step into our role that God has prepared for us. We bless and sanctify your name. We thank you for your word. Though challenging at times, it is always soothing and good for our soul. We thank you that you put your word in our mouth and on our hearts. We thank you for the new covenant and for Yeshua and for all the heroes of Jewish history that give
us courage to arise even now. Clarify us all of these. I trust you will. and touch our hearts that we ask the right questions. I pray for your blessing to continue to flow on this congregation and throughout all of our people throughout the world in Yeshua's name. Shabbat shalom.