Entering a Hebraic Perspective

 

A Perspective from our father Abraham and Sarah our Mother 

            There is a reality: We are all influenced by others.  We have all had individuals who created our worldview and have penetrated us, manipulating the way we understand our lives and the world around us. As has been said in the Teaching of the Sages, ‘Get a mentor!’ or to rephrase it, create for ourselves one who is to influence us as a teacher or respected leader.  To enter into a Hebraic Perspective is to gain an awareness of who or what is impacting us, forming our approach to life and our worldview. There is a choice in the process we are embracing. We choose to be influenced so that we are engaged in a certain way of thinking, in a certain worldview, with a certain perspective.

The first step is the encounter with the paradigm setters, Abraham and Sarah. They started this journey, and for us, they created the gate through which we enter. They left one culture and entered another culture. They are the paradigm setters from whom a Hebraic Perspective symbolically and metaphorically begins. We ask the question, who have been the paradigm setters in our lives? We interpret the Bible through a lens that shapes our understanding. What kind of glasses are we wearing? Have we thought about it? Have we considered the worldview that determines our understanding, our entire life, and the Bible?  Then, on another level, who are Abraham and Sarah? If we close our eyes and think about who Abraham and Sarah are to us, what comes to mind? Who are they? What do they mean for us?

For our journey into a Hebraic Perspective, we begin with Isaiah 51:1-2, a starting point for a Hebraic Perspective. This reference is very instructive about the lives of Abraham and Sarah. Through examining it we can learn how to appropriate Abraham and Sarah for a Hebraic Perspective and start questioning our perspective on life and the reality around us. Who are Abraham and Sarah for Isaiah? What purpose are they providing? Isaiah 51:1-2 is an inner Biblical exegesis of Abraham and Sarah, granting us a model and challenge for being a multi-level mentor, providing a variety of meanings for us. We will seek an understanding of Isaiah 50:1-2 and its implications in the Teaching of the Apostles and the Teaching of the Sages.

Isaiah 51:1-2:

Those who are listening to Me, those who are proactively hunting for a better, harmonious life, those who are exploring the Eternal One; Observe-study the strong bedrock from which you were hewn, and the feminine quarry, rock pit, from which you were carved. Observe-gain a perspective from Abraham, your Father, and from Sarah, who, through divine intervention, is your originator. For Abraham, who was but an individual when I summoned him. Then I increased him, loved him, and multiplied him.

A Hebraic Perspective: awareness, approach, and perspective.

            In order to start our journey entering a Hebraic Perspective, we first examine three elements. These three phrases become our means for opening this first gate. ‘Those who are listening to Me’ this serves three functions, the first is as a device for changing subjects within the context of Isaiah to the subject of our two verses. The second prophetically, is the beginning of an awareness, seeking to arouse us to listen, to become alert, and to take note of the message that is going to be communicated in the following words. So, it serves as a wake-up call, seeking vigilance. Are we awake? Are we ready to go on this journey? What are we thinking that might be harmful or helpful?

Thirdly, it denotes a quality of having the ability to change through listening.

We can understand this aspect by looking at Isaiah 6:8, which is where Isaiah responds to the message of the theophany in the temple.  In Isaiah 6:8, there is a clear sense that ‘hearing’ is a means of responding, then doing. Both senses are synthesized and united together into the term, ‘Those who are listening to Me.’ This dual sense is more Hebraic than seeking to limit the definition to one small element of either only ‘hearing’ or only ‘doing.’ In Isaiah 6:8, Isaiah hears’ the message and responds simultaneously, ‘Here I am.’ This response to the message is also his willingness to be sent. Willingness to do what is asked of him is the implication of his ‘hearing’ the voice in the theophany. The sense is that ‘hearing’ usually involves the action of doing. A wakeup call presupposes a response, an action, the energy of doing.

            For us who are going to heed the prophetic call this is a characteristic for us to develop, as ‘listeners’ we ask the question, are we ‘listening?’ This characteristic of listening is having the ability and energy to be receptive, willing to accept, open to the message, then changing this into action, doing. We have to be willing to have our perception changed. This can be viewed as a character quality, that is, a person can develop this trait, or quality, or an energy that we can acquire. It takes self-confidence to listen and energy to be willing to change how we think about something. This sense is embraced in Isaiah 50:4, ‘He awakens My ear to listen like those being instructed.’ Hearing is a quality of listening with instruction taking place, so a change is the result.  This is a necessary characteristic for entrance into a Hebraic perspective. We live in another culture, and the Other Culture is within us; if we are not open to realizing our own worldview, then embracing another worldview is difficult. There is no way to enter into a Hebraic Perspective, nor gain an understanding that is different from one’s culture. ‘Those who are listening to Me’ can be summarized with the word: awareness. Are we ready to be aware and develop an awareness of our own worldview?

            ‘Those who are proactively hunting’ is a very serious, strong word in the reference. In 1 Samuel 25:29 it is used for pursuing a person for a life-or-death matter. Proactively hunting involves the sense of going after something that is of the highest importance with no restraints, and with all of one’s life. Chasing it with all the will, energy, and resources one possesses. Not waiting for something to happen, but rather doing it, that is, being proactive. So, the hunt is on, and our life depends upon succeeding in the hunting process. If we fail, we are dead. This is to be very serious; it’s not just an opinion or an interesting thought about something, which one might accept or reject. Nor is it just a hobby by which to entertain the brain. This is proactively hunting for harmony since one’s life depends on this pursuit. 

            The sense of hunting for this reality – harmony, for our life depends on it. ‘For a better, harmonious life,’ what is being hunted for is this balanced harmony in life, where everything is like a beautiful musical piece in wondrous harmony. All who hear and see are amazed at the beauty of the harmony. This is a life to be sought after. If a music piece is ‘correct’ if it is in harmony with us, if a room is decorated ‘correctly’ it is in harmony with us, if one speaks ‘correctly’ with a person we are close to, then there is harmony in the relationship. It is about forming a pleasing and consistent whole, pursuing a state of agreement or concord with others. This is what our approach must be. A serious pursuit that is full of harmony and concord, this characterizes the approach to be taken.

Our third element, ‘Those who are exploring the Eternal One.’ That is searching - exploring - seeking the Eternal One, the Present One, is a recurring theme in the Mikra. We are encouraged in this endeavor in many ways and in many places. Exploring is a synonym for searching that has a flavor of adventure and the encounter of something new. This is what is in view in Isaiah, but also with exploring a Hebraic Perspective. The hunt and chase after the God of Israel should be viewed as an adventure of exploring new realms, new ideas, new vistas, and new cultures. While this involves keenness, forcefulness, and thought, it should not be limited to an intellectual exercise, but rather the realization of a realm that can impact one’s entire inner cosmic reality and the world around us. This can be wrapped up with the expression of having a perspective.

            As a summary and reflection on the three characteristics, one can conceptualize the following simple overview:

Those who are listening to me -- awareness

Those who are proactively hunting for a better, harmonious life -- approach

Those who are exploring the Eternal One -- perspective

awareness, approach, perspective, these are expanded and become more pointed with Abraham and Sarah being the epicenter of the quest. These three words are the catch words for this first step in entering and embracing a Hebraic Perspective: awareness, approach, and perspective. With the question, ‘What is your worldview?’

Abraham and Sarah are ‘the strong bedrock,’ a foundation

To get our awareness, approach, and perspective on the right footing, we shall start by examining this one term in our reference, ‘the strong bedrock.’ Let’s keep in mind that this refers directly to Abraham and indirectly to Sarah, Sarah as a part of the strong bedrock being ‘the feminine quarry’ which is a part of ‘the strong bedrock.’ Thus, Sarah is within this discussion, at times not directly discussed, but continually present.

            The first point is to get a clear picture that this is a ‘strong bedrock.’ It is no little rock on the ground that can be kicked around; this is the reason we are calling it a ‘strong bedrock.’ An entire valley was made out of this rock: ‘Look, I am against you, sitting in a valley of strong bedrock.’ Also, ‘I will put you inside a crevice in the bedrock,’ one does not hide someone in a small rock, but rather in a type of large strata-bedrock. This is a very solid statement about Abraham, but it does not end with the idea of Abraham and Sarah being a strong bedrock.

            The next point that has to be clarified is that ‘strong bedrock’ usually refers to God alone. If we were to put a period after the phrase in Isaiah 51:1 ‘Observe-study the strong bedrock from which you were hewn.’ We would think this is referring to God since the strong bedrock consistently refers to God.  This Strong Bedrock functions as a metaphoric appellative or epithet for the God of Israel.  The surprising point is that ‘strong bedrock’ usually refers to God and not to a person. Thus, being used for Abraham and Sarah is a surprise, and an observation regarding the magnitude of what is being said about Abraham and Sarah. The ‘strong bedrock’ in the next three references relates to God as a rock on a personal experiential basis. Psalm 73:26 ‘God is the strong bedrock of my heart.’ An experiential inner cosmic reality. Psalm 27:5 ‘He will set me high on a strong bedrock.’ A place of security in which God is experienced as a strong bedrock. Psalm 62:3 ‘He alone is my strong bedrock and salvation, my stronghold.’ These three references have a personal encounter with the divine through experiencing the ‘strong bedrock.’ This may appear rather strange from the Other Cultural perspective, but not from a Hebraic Perspective. It is within this understanding that we have the perspective that Abraham and Sarah are ‘strong bedrocks’ with whom we are to have a personal experience and encounter. A starting point and reference point upon which to center. A Hebraic Perspective with its holistic conceptual thought patterns accepts a broad range of realities, such as being able to embody God, and communicate about God within the physical-conceptual realm. The physical realm can act as a living reality for the divine. So, there is a divinity within this strong bedrock; it is not just a small, simple rock on the ground to be moved out of the way. The Other Cultural framework can have trouble understanding this approach to the world.

Abraham our Father

            We are going to examine, as the first departure point, the concept that presents Abraham as our father. The phrase, ‘Observe-gain a perspective from Abraham, your Father, and from Sarah.’ These words in Hebrew, ‘Abraham is our father,’ are a technical term that is repeated throughout the Teaching of the Apostles and the Teaching of the Sages, where it takes on many colors with many ideas. This technical term’s roots and point of entry into history and existence are Isaiah 51:1-2. Thus, this reference can be viewed as important for understanding Abraham as a symbol and gate opener for entering a Hebraic Perspective, Abraham our Father. This simple idea is a gate opener for the journey into a Hebraic Perspective. Let us reflect on this meaning and its possibilities and implications for us as we enter a Hebraic Perspective.

Now we turn to another aspect in Isaiah with three words, ‘Abraham your Father’ voiced as God speaking, the same as saying Abraham our Father.’ The usage of ‘father’ on one interpretive level is one of physical earthly descent or someone that is further back in one’s lineage, father or grandfather. On this level, the idea is the progenitor for the people of Abraham. Then there is God as father, which takes the sense into a divine realm.  In the following nine references we find ‘Father’ as being referred to as God: Deuteronomy 32:6; Isaiah 63:16; Isaiah 64:7; 1 Chronicles 29:10; Jeremiah 3:4; Jeremiah 3:19; Malachi 1:6; Malachi 2:10; and 2 Samuel 7:14. The style in which father is used points to the sense that understanding God as father was an accepted reoccurring theme which did not create any need for comment or clarification; it was an accepted notion within the Mikra. in Malachi 1:6, where God is father, the reference uses ‘honor.’ Doing what one should do, as one who is subject to another within the covenantal partnership. That is as one who does the bidding of a father. This sense of honor could be within Isaiah 50:1-2 regarding Abraham as Father and Sarah as mother. But there is another sense of honor which can mean immanence. This immanence in the sense of father is brought out when looking at I Chronicles 29:10 ‘With David’s prayer Blessed are You, O Eternal, God of Israel our father.’ Then, Isaiah 64:7 ‘Now, in contrast, O Eternal, You are our Father, we are the moldable substance, we are shaped by you, and all of us are the creation of a divine artist.’ Thus, all three references could be understood to bring out the idea of immanence of a father, a close relationship between the divine and human. This trajectory is of interest when thinking about Abraham as father and Sarah as mother, which brings a pattern immanence of the Divine into those receiving this message. This aspect should then open the door for understanding Abraham and Sarah in a variety of ways beyond being the progenitors of a nation. It brings an energy, a force, and experience of the Holy One of Israel into our lives. The sense of immanence should be felt within the embrace of ‘Our Father Abraham.’

There is one trajectory that needs clarification in reference to Isaiah 50:1-2, voiced as God is speaking. Within a Hebraic Perspective God is not impersonal, an "out there" universal ‘it,’ just an impersonal energy force. Rather, the God of this reference is in a relationship with people, a personal God. That is the presupposition from which this reference operates that is personal and immanent. Going beyond this is the sense of father and mother; it can be and should be multifaceted with a variety of possibilities. This is the point in Isaiah where creativity and exegetical imagination should give birth to an endless array of ideas and trajectories. So, when we reflect on who Abraham and Sarah are for us, How does this change our approach? We now look at a few of these trajectories in the Teaching of the Apostles and the Teaching of the Sages.

Let us look at Luke 1:73 with the oath of covenant to our father Abraham in Zechariah’s Benediction: 1:67-75: 67. ‘Then Zacharias his father was filled with the Holy Spirit, and uttered this prophecy; 68. Blessed be the Lord, the God of Israel; For He has visited and energized redemption of His people, 69. And has awakened a horn of salvation for us in the house of his servant David.  70. As he promised through the mouths of his holy ones, the prophets of ancient times, 71. Salvation from our enemies, and from the hand of all that hate us; 72. To make lovingkindness towards our fathers, and to remember his holy covenant; 73. The oath which He swore to Abraham our father, to grant to us 74. that without fear we are being delivered out of the hand of our enemies, we should serve Him devoutly, 75. in holiness and harmony before Him all our days.’        

This swearing an oath to Abraham is echoing a recurring theme of continuity with the Mikra. There is an almost verbatim quote to be found in Genesis 26:3. This whole section and event are within the Jewish community. This was an educated community; the quote and vocabulary are not out of an uneducated person’s mouth. This section shows continuity with the Mikra and shows that our Father Abraham is in the warp and the woof of the thought patterns of this community, adding to the understanding of a Hebraic Perspective. The point found in every reference in the Mikra that colors almost every word or echoes over and over again in relationship to Abraham is the covenantal partnership. All the other events in his life are overshadowed, overlooked, seemingly forgotten, except for the covenant that was started with him and Sarah, which lasts forever and continues to his descendants after him. The covenant is an all-important element and at the epicenter of the Mikraian matrix.  The point found in every reference that colors every word or echoes over and over again in relationship to Abraham is the covenantal partnership. All the other events in his life are overshadowed, overlooked, seemingly forgotten, except for the covenant that was started with him and Sarah, which lasts forever and continues to his descendants after him. The use of Abraham our Father is that of intimacy and community. While this is one verse in the Teaching of Apostles reflecting the one verse of Genesis 26:3, and Isaiah 51:1-2 are a part of this entire recurring theme in the Mikra covenant partnership.

In the Teaching of the Sages Pirke Avot 5:19, we find an exhortation to be a Follower or a Student of our father Abraham. This gives yet another dimension to who Abraham is and what it means to view Abraham as our father:

“All who possess these three attributes are of the disciples of Abraham our Father; and whoever possesses three other attributes is of the disciples of Balaam, the wicked. The disciples of Abraham our Father, possess a good eye, a humble spirit and a modest disposition. The disciples of Balaam, the wicked, [possess] an evil eye, a haughty spirit, and an overly spacious - ambitious soul.”

The framework set out here is to embrace a way of gaining three character traits from Abraham. Thus, within this understanding, Abraham has a life worth emulating and learning from. There, we become Abraham’s students-followers-disciples, those who follow in his footsteps. We are students who are learning and developing. We may or may not possess these three qualities, but we are learning, we are Abraham’s students and protégés. We have Abraham as our father, and we are working on possessing these three qualities within our lives.

            While how the three-character traits relate to Abraham in the narrative materials about him are not given, it is assumed to be in contrast with Balaam. The end is that Abraham is an example of a way to enter into another possible lifestyle, here with three qualities that are helpful. This list of three feminine elements is of interest.  We shall examine each separately. Regarding ‘a good eye.’ In Proverbs 22:9 the good-eyed person is increased-blessed, for that person gives from his sustenance to the less fortunate. Using Gen 18:5-7, when Abraham generously feeds the visitors who turned out to be angels, is an illustration from the Life of Abraham for this character quality. As we give to the less fortunate or others from what we have in any sense, we are entering into having Abraham as our Father.

Regarding ‘a humble spirit’ of Pirke Avot 5:19. In Isaiah 57:15 ‘I (God) dwells in the high and holy place, but also with God is a person with a low and humble spirit, to revive the spirit of the humble, and to revive the heart of the low ones,’ provides a starting point to understand this trait. Abraham, when he talked with the Hittites about a burial place for Sarah, identifies with the lowly and thus has a ‘humble spirit.’ So, this has a sense of identity with another person whom we are not easily given to identifying with. When we are processing this characteristic, we are entering into having Abraham as our Father. Regarding ‘a modest disposition’ of Pirke Avot 5:19. One who has a realistic view of he/she is and not an unrealistic, proud view. This would appear to fit the verse in Genesis 18:27: Abraham spoke up, saying, ‘Here I venture to speak to my Lord, I who am but dust and ashes.’ A realistic view of oneself, where we have a lifestyle of integrity and live before the Holy One of Israel with wholeness and integrity, is a characteristic we are entering into having Abraham as our Father.

            The trajectory from this reference could be understood as a door opener for one to come in and find Abraham as their father by becoming a follower-disciple of Abraham, by embracing these three characteristics. There is no qualifier regarding who can and who cannot do this. We can describe this as ethical theism, with virtues that any non-Jewish person could recognize and adopt and achieve. Thus, becoming a student-disciple of Abraham and finding Abraham as one’s father.  The contrast is with the three negative characteristics of Balaam. This then, is to be understood as having a universal appeal. The opening ‘All’ shows it has a universal thrust, an entrance way. This entrance is through Abraham, through whom the Sages understood him to be and demonstrated.

Meaning through the structure and context of Isaiah 51:1-2

            We turn here to look at an overview of Isaiah 51:1-2. This will help in many ways to, not only in our appreciation of Isaiah 51:1-2 but in better understanding a Hebraic Perspective. The point of presenting the following structure is not only to explicate the context for our reference, but to further illustrate one characteristic of a Hebraic Perspective thought pattern that is organic or cyclic, rather than linear or analytical-driving towards a conclusion. This contrast can be summarized with the Other Culture defines and divides, whereas a Hebraic Perspective unifies and connects.  Because this aspect of a Hebraic Perspective has been blurred over with the other cultural thought patterns, misunderstandings were created. Thus, the point in presenting this structure is to open the door for an increase in our awareness and approach, to get more in touch with how we think. Maybe we become aware that the context for our two verses is more cyclic than linear. This is not a really strong and clear introverted parallelistic pattern; nevertheless, this pattern is presented as a possibility:

A. 50:4–9: A speech by the servant-teacher shows his determination to follow the Lord’s course; he hears the Lord. He condemns his opponents for their lack of substance and permanence and compares them to a garment that moths will eat up.

B. 50:10–11: The servant-teacher appeals to all who trust the Eternal One. Threatening the rebels with a dose of their own medicine.

C. 51:1a: A second speech by the servant-teacher appeals to those in Judah and Jerusalem, to seek a time when they look to the Lord.

Center a 51:1b–2: Lord supports and expands by reference to Abraham and Sarah.

C´. 51:3: The Lord gives a future promise as a response to those who seek Him.

B´. 51:4–6: The servant-teacher addresses the people, promising them legitimacy, deliverance, and justice. He emphasizes the promise of permanence in a rule of equity.

A´. 51:7 8: The servant-teacher’s speech is addressed to those who will hear and recognize him. He calls them to stand firm against opposition, and if they don’t respond will be like a garment eaten by moths.

The community addressed in this reference is under stress and at possible risk of annihilation. The question is where and who constitutes this community? Many think it is the deportees in Babylon, but it appears to better understand them as the Jerusalem community and Judah are at the center of concern and recipients of this message. In the end, the recipients of the message numbers are small, and the worries are high that they are on the verge of extinction. It is within this community’s concern that the words of our reference are written. These two verses are designed to encourage and comfort the people of Zion. The repeated blows from the foreign conqueror, the decimation of the population, and the small size of the Jerusalem community had naturally given rise to despair and hopelessness.  Most of the saga of Abraham and Sarah in Genesis is concerned with the difficulties in embracing the promise of numerous offspring when his wife was infertile. Hence, the names Abraham and Sarah are both meaningful here in this context of Isaiah. Israel, in its very origins, had no more hope of becoming a great nation than Israel at that time in a state of defeat has of restoration. The prophet appeals to the history of Abraham and Sarah as a motive for hope in Isaiah’s day and for the future.

            Just as with the above structure of the context for this reference is an introverted parallelistic pattern, organic or cyclic, rather than linear or analytical, so too these small two verses have a substructure which emphasizes the middle unit as the exhortative main point with an introduction of three phrases. Then, reinforcing the first three-character statements which relate to God with what God did in three additional phrases in a cyclic pattern. The emphasis is neither at the beginning nor at the end. Rather, the point is in the middle! Driving home the primary point of gaining a new perspective from Abraham and Sarah.

1. Those who are listening to Me,

2. Those who are hunting for a harmonious life,

3. Those who are exploring the Eternal One;

   Observe-study the strong bedrock from which

           you were hewn,

      And the feminine quarry, rock pit, from

           which you were carved.

a Observe-gain a perspective from Abraham, your Father,

      And from Sarah, who through divine

          Intervention is your originator.

1.For I summoned Abraham was but an individual and

2. I increased him, and

3. I multiplied him.

‘Observe-study, Gain a perspective’

            Now that we see this emphasis on ‘Observe-study, Gain a perspective’ from the structure of the reference. We shall turn our attention to these two words and their implications. This word is typically translated with the single simple word, ‘look.’ But the word in Isaiah moves way beyond a simple ‘looking at or seeing’ something. What is in view is not simply literally ‘looking’ at Abraham and Sarah.’ First, they were not alive when this was written. Secondly, there was no statue to which this injunction is referring to!

            This, ‘Observe-study, observe–gain a perspective from Abraham your Father, and from Sarah,’ becomes extremely important when one realizes that a person has a world view or a perspective from which he or she interprets the world around him or her, influencing one’s understanding and interpretation of reality, life, and especially the Bible.  We must carefully choose the presuppositions that inform our perspective.  If we accept the Bible as a starting point for a worldview, then we have a perspective, a starting point with Abraham and Sarah. Because Abraham is our father, Abraham provides our presuppositions, our means of becoming connected, and a guide on how to view our life, the Bible fashions and creates a matrix for our present-day worldview.

The meaning is borne out in Isaiah 51:6 it clearly has the idea of raising your mind to heaven while studying observing the earth in order to gain a new view or different perspective: ‘Raise your eyes to the heavens, then gain a perspective by looking upon the earth beneath: Through the heavens should melt away like smoke and the earth will wear out like a garment, and its inhabitants die out as well, My victory shall stand forever, My harmony shall remain unbroken.’

This same sense of perspective is borne out from Isaiah 5:12, which has the sense that it is in the negative: ‘they pay no attention-thought-regard-insight to how the Eternal One works.’ Here again, the sense of the word is beyond seeing; rather, the meaning is gaining a perspective. In some references, there is an overtone of acceptance implied in the word. In Isaiah 66:2, it has been translated with I will look favorably, I will pay attention, one whom I approve, I show special favor, the one whom I esteem (Amos 5:22 has a similar sense). This is more than simply ‘seeing.’ But rather a studied observation with the sense of gaining a new perspective. In Numbers 21:9, the people are told to ‘look’ at the bronze snake, but it is not just ‘seeing’ the snake; there is a new perspective that is gained from this act, which works in the person who brings them to safety and healing. One reference that takes on a different sense when this understanding is assumed is Lot’s wife, in Genesis 19:17, the instruction is to not ‘look’ back, that is, do not study the situation so as to have their perspective. Then, in Genesis 19:26, when Lot’s wife ‘looked, that is, she observed the situation so as to become a part of its perspective, then she was swallowed up by it being destroyed along with them. Another curious reference is with Elijah when the angel brings him food, to which he appears to be unaware of, but then ‘gains a new perspective,’ then the food appears, it is as if the action of this verb is what brought the miracle into being. With this sense of gaining a new perspective, Isaiah 51 has overtones of bringing a miracle of increase for those embracing its message. In the end, this word has the sense of having a regard for something that leads to gaining a new perspective. There is a change that takes place. This works in a larger sense, so that having a regard for Abraham and Sarah leads to a different and new perspective. That creates an awareness of the need for a different approach, which leads to a new perspective.

            We find Abraham portrayed as the first convert-one persuaded to change, in the Teaching of the Sages, Hagigah 3a:

‘Raba expounded: What is the meaning of the verse: ‘How beautiful are your sandaled feet, O Noble's daughter’ (Song of Songs 7:1). This means: How beautiful are the feet of Israel when they go up on the festival pilgrimage. ‘Noble's daughter’: This means, daughter of Abraham our father, who is called Noble, as it is said: ‘The nobles of the people-nations assemble together with the people-nation of the God of Abraham,’ (Ps. 47:10(9)). ‘The God of Abraham’, and not the God of Isaac and Jacob? This, therefore, means the God of Abraham, who was the beginning of those persuaded to change.’

            Abraham is being presented as an ideal person in this reference, as the first who is persuaded to change, and as a noble one, he lays the ground work for more to follow him. The connection is with the ‘noble’ which can mean one who offers himself willingly. The context moves from the idea of one sacrificing, i.e. one going to the temple, to a larger broader idea of including Abraham who liberally and willingly offered himself in service to God. The liberal or benevolent person is the noble person which is the link to Abraham. This reference from Ps 47 is an opening for an entrance into the people of Abraham. The image and ideal of Abraham that is after the fact of his life in Genesis. There is an ingathering that offers the entrance way since the ‘others’ are gathered to God with or through him. This could be understood as being future. The point is not that these liberal-noble ones of the nations were able to share in covenantal partnership. It is rather that in the person of the other people-nations there is acknowledgment of the sovereignty of the God in the world as demonstrated in events involving Israel and other peoples. This image of Abraham could be understood as one who is ‘bringing in’ or gathering people to the God of Israel.

            This reference bears out the sense of Abraham as the first to change and to enter, as the one who creates a way of entering. Within our context it is entering a Hebraic Perspective. The sense of one who is persuaded one who changes from one opinion and lifestyle to another. That is a cultural change, Abraham moved from one culture to another. Abraham opens the door for others to follow. Abraham creates a pathway which leads into an awareness, then to an approach, then to a perspective that is different from the origins of one’s birth; A trend setter and gate opener.

We now will look at two references in the Teaching of the Sages within which

We understand Abraham as starting a new perspective. We focus on Sifre on Deuteronomy Piska 32 and Midrash Rabba Genesis 39:14 placed together in one reference. Where Abraham and Sarah bring ones, who are persuaded to change into God’s presence:

‘Another interpretation: ‘You shall love the Eternal One your God’ (Deut. 6:5): This means to make God beloved to humanity, as did our father Abraham on this theme as in Genesis 12:5: ‘And the souls that they produced in Haran.’ But is it not true that if all the creatures in the world were to convene in order to create just one gnat and endow it with a life, they would not be able to do so? Indeed, we learn that our father Abraham persuaded people to change, thus bringing them under the wings of the Shekinah-Divine Presence. Then let it say, ‘That they had been persuaded to change;’ why the words in Genesis, ‘that they produced?’ That is to teach you that he whoever brings an idol worshiping person near to God and they are persuaded to change, it is as though he created them. Now why did it not say in singular, ‘that he had produced;’ but why plural ‘that they produced?’ Said R. Hunia: Abraham persuaded the men and Sarah the women.’

There are several concepts within this section, Abraham is an ideal figure at the forefront of this entire section. The idea that Abraham caused others to be in love with ‘the Eternal One your God,’ giving a role model as an ideal figure. The next concept is Genesis 12:5. This interpretation turns on the word ‘produce’ which is usually translated from this context as gotten, obtained, or acquired. But here the more common usual sense of produce, make, and create is what is driving this explanation.  The logic is then simple, a person cannot create or make a person, not even a group of people could even create a small insignificant bothersome gnat! Thus, the interpretative logic goes on that Abraham persuaded other people, by doing so it as though he created them. It is to be noted that as the Abraham who is creating others, lays the groundwork for more to follow, thus the connection with ‘Then I increased him, and multiplied him,’ of Isaiah reference. Thus, the activity of Sarah is included in this process of persuading-creating others. A kind of equality is understood here from these two parallel accounts.

            There is this short phrase: ‘under the wings of the Shekinah-Divine Presence.’ This term is of importance, a summary of its meaning: the manifestation of God to a person or the nearness of God with a person or the presences of God with a person. This is attributing Sarah and Abraham’s ability to bring a person into the presences of God. Thus, Sarah and Abraham are at the height of an ideal figures, are mystics who can usher a person into an experience with the Divine.

‘Who through divine intervention is your originator’

            For there was yet another power at work within Sarah, a divine power. The reason in the reference for this divine action being emphasized is to preserve the people and give them hope for the future, an idea that would encourage the troubled Judaean community, who would understand the divine intervention and the hope it would bring. So, for us this divine intervention in the past can be experienced in the present as we embrace Abraham and Sarah.

‘For Abraham was but an individual when I summoned him. Then I increased him, loved him and multiplied him.’

            The point of this reference is that everything started small, but grew larger, thus the focus on Abraham and leaving out Sarah. So, by not mentioning Sarah this smallness is emphasized. The reference then goes on to state the growth and enlargement. The one calling or summoning is the continuing of the Divine voice which is throughout the Isaiah passage. This aspect of the reference is echoing Genesis chapter 12:1-3 with the ‘call’ of Abraham to leave his country, his people and his culture. The use of Genesis 12 is being brought back into full view with this short phrase. The implications of this section are looking to the future. It is a promise for the future. There is a future through the hope which has been established with Abraham and Sarah. In Matthew 8:11 this future idea of Abraham takes on a new and different coloring. Healing centurion daughter is healed through his faith, The Jew Jesus goes on to talk about the feast with Abraham in the future Kingdom: ‘10 Then Jesus heard it, he marveled, and said to them that

followed, really, I say to you, I have not found this faith in Israel.  11 Then I say to you all that many will arrive from the east and the west, and shall sit down to feast with Abraham, and Isaac, and Jacob, in the kingdom of heaven.’

            This future feast with Abraham is an intriguing sample of a new framework which has made an ideal figure out of Abraham. This reference is a good illustration, in the Teaching of the Apostles that shows the deep penetration of Abraham as an ideal figure into the worldview and the thought patterns of the writers in the Teaching of the Apostles.  One cannot separate the message of the Teaching of the Apostles from this worldview and the means to understanding the Teaching of the Apostles, Abraham in particular and the Tora in general. The essence of this is that faith - exercising confidence brings an individual into the kingdom of heaven and the character of the kingdom is feasting with Abraham, who is envisioned as alive and to be joined with in the future state. This idea is not present within a plain reading of the Abraham references in the Mikra. Abraham is still alive in the time of the Jew Jesus and the future. Abraham will be encountered by those who pass into the next future state. In Luke 13:28 there are those on the ‘outside,’ but those on the ‘inside’ will see Abraham in the future kingdom of God which appears to be present. In Luke 16 it is Abraham who comforts the poor Lazarus in the next state beyond the grave in contrast to the rich person who is on the ‘outside.’ This eschatological emphasis has the cultural structure of a way of thought within which Abraham in integrated for a profound place of importance. What is the future we look forward to? What is the central hope of a person for the next future state? If one asks this question to a person today, I doubt you will get the answer, talking and feasting with Abraham!!   It is celebrating with Abraham, a turning back into history, which is then brought forward into the future hope. Thus, the paradigm of the world view of the Jew Jesus, the goal and the end point are to be with the ideal figure of Abraham in a great future feast. Yet that is the answer within the Teaching of the Apostles.

Summary reflections for the Isaiah 51:1-2 and beyond

            While these two verses are a little rocky at times, nevertheless, the message lays in fertile soil from which we can enter a Hebraic Perspective. There are several interpretations lurking under the surface for Isaiah 51:1-2 which comes from the context within a Mikraian matrix. One is that as Abraham is the progenitor for the covenant which is continually being renewed. A renewed understanding that God is still honoring this covenant and it will continue in the Judean community at that time and also for us today. Another level is the encouragement to look to Abraham and Sarah with the intention of gaining a better and different perspective which will bring a positive outcome. The point of Abraham and Sarah being rocks is not only metaphoric, but within a Hebraic Perspective this is giving a divine basis on a sure footing within an experiential encounter with the Holy One of Israel. The divine use of strong bedrock being attributed to Abraham and Sarah is not a linguistical slip, but a purposeful usage showing the evolvement of the Holy One of Israel. Once realized, then there should be the expectation that the God of Israel will act again, bringing hope and energy to the down cast Judean community at that time and also for us today.

Now let us stand back and gain a larger perspective. Let us reflect on having Abraham and Sarah as a gate opener. The entire idea of looking to Abraham and Sarah to gain a new perspective within one’s modern logic could appear to be rather futile. Why go back in history for a modern understanding of life? Why think that a historical figure can aid us in proving a world view for a different time period? Further, it could be argued that there is little in Abraham and Sarah’s life that is amenable to imitation. He left no catchy, piercing, ethical sayings; no intellectual teachings, no powerful discourse; did not start an Abrahamic School of..., and many of the events in his life are perplexing. The Moriah story, where Abraham seeks to kill his son, has been characterized as the worse enigma in the Bible. It would be better for us if this story never existed or were expunged forever from the sacred traditions. It appears that after this Abraham and Sarah never talk to each other again, and rightfully so. Even in view of this, Abraham and Sarah are the progenitors, the setter of a world view, the world view of a Hebraic Perspective. It is this world view, this way of thinking for which Abraham is the starting presupposition, the point from which the trajectory and the journey starts. Abraham is the symbol and metaphor for a Hebraic Perspective. There is a culture, a paradigmatic pattern that has come forth from Abraham and Sarah.

            Before we can come to Abraham-Sarah and/or enter a Hebraic Perspective we have to begin with our existential situation. Where am I in my life? Where am I going? Who is influencing me to get there?  This personal question has to be processed and we have to be in touch with our self before we are able to enter Hebraic Perspective. Finding our self leads to a connection with the transcendent. According to the Mikra the first question ever posed to a human being was: “Where are you? (Gen. 3:9). It is a fundamental question that drivers the spiritual quest for us. “Where am I in my life?” is a question that each of us has to pose to ourselves, followed by who has and will influence us? And who will we listen to? God’s question to Adam poses a problem rather than a direct question, God is not asking Adam where are you situated? What are your geographic coordinates? Rather, God is asking, what is our existential situation? Where are we in our life and where are we going? Who is Abraham and Sarah? What did they start? These the questions at this point we must ask as we consider entering into a Hebraic Perspective.

            To be touched by Abraham, it is necessary to penetrate to true reality. Along these lines, we have to first embrace our present awareness and world view before approaching and proceeding into a Hebraic Perspective. If this embrace of our present awareness does not happen, then this journey is no more than collecting data, and more interesting facts, just information that we can learn and then proceed to forget. While encountering a Hebraic Perspective will continue to make us aware of our own worldview, there is the necessity to become conscious of our own way of thinking before we can embrace an understanding that is different from our way of thinking. In realizing our own world view, only in becoming aware of this, then there is the possibility that we will develop an ability to appropriate an understanding of something different, of a Hebraic Perspective.

            All world views and cultural ways of thinking are based on or are originating from some personal contact with other persons. Here that person is Abraham, as our father, and Sarah our mother, they are the originators of the world view for a Hebraic Perspective.  In the process of encountering Abraham as our father, we must become aware of what ‘father’ means to us before we could alter our present conception. Unless we are aware of how the father and the mother image is influencing our approach, we will not proceed. This process can be varied, but developing an awareness is the beginning step. When we are conscious of the significance of ‘father’ to us, then the new approach, a different world view leading to a different perspective has a possibility to take root in reality.  Thus, unless we first become aware of our world view, our true reality, we will not enter into an understanding of the world view of a Hebraic Perspective. Abraham as father and Sarah as mother, is a means for us to encounter our world view, then opening up the possibility for another approach which is a tectonic shift of historic magnitude from our present perspective and reality.

            In reaction to the Isaiah pericope, the starting point is a response to the sense that this is an imperative for those who encounter these words, ‘Gain a perspective’ and is not an option. This should be a starting prod to realize that there is a challenge to rethink, to reevaluate, re-wire our perspective. Once we encounter this imperative, then we return to the opening words to be challenged afresh with these three-fold actions within our inner cosmic reality: awareness listening to the God of Abraham in order to understand our world view; our approach for proactively hunting for better harmonious life with God of Abraham within our world view; then our perspective in exploring the Eternal one to be entwined into our world view of a Hebraic Perspective.

            A Hebraic Perspective starts with two people, Abraham and Sarah. There is thus a trajectory that the God that is found within a Hebraic Perspective is one that is with people, a personal God is a foundational presupposition. The idea of an impersonal ‘it’ as god is foreign to a Hebraic Perspective. Just as the neuter form ‘it’ is foreign to Hebrew language and not to be found, so to an ‘it’ god or some universal energy or universal power is a foreign concept to a Hebraic Perspective. The starting point is with people, Abraham and Sarah. The Holy One of Israel is not out there somewhere, but among people, among us. A journey into a Hebraic Perspective is with the presupposition that God is personal and involved with this journey. The God of a Hebraic Perspective is a people God, a human God, in the mixture with people, within people. The Holy One of Israel is a personal God. As God was involved with Abraham and Sarah, so also to those who seek to embrace God will occur within a personal sphere, our inner cosmic reality.

            For Abraham to be understood as an important figure, hero from the past, sage, guru, or the great symbolic person, or ideal figure who started a people is one thing. But the designation ‘father’ is within another sphere. This sense is that one absorbs the world view, characteristics or that one is adopted taking on elements from the father. The first level is to learn and gain the perspective from the adopted parents. To journey into a Hebraic perspective is in reality going from one culture to another culture. There is then a paradigm then of labeling the “Other Culture” from which we have come as we enter into the Hebraic Perspective. As we have Abraham as our father and Sarah as our mother. Thus, the magnitude of this can be unfathomable. The varied possibilities for this cross-cultural journey are immense, touching not only on our inner cosmic realities but other possible trajectories as well.

            The usage of Abraham as ‘father’ on one interpretive paradigm is of physical earthly decent or someone that is further back in one’s linage, a grandfather. While Abraham can function within this covenantal paradigm. Abraham also moves out of it into uncharted undefined realm that which creates discomfort for the Other Cultural view within which everything has to be defined carefully and categorized carefully. Understanding Abraham and Sarah as the strong bedrock, a term usually used of God gives a blurred divine coloring to Abraham and Sarah. Then again, the use of father is a term used of God. God as Father has the idea of immanence, the human closeness between God and man becomes blurred. Abraham and Sarah thus are participating in a gray area of the divine and human mixture, with a human God. With Abraham and Sarah having the ability to bring people into a divine presence has this mixture again of blurred lines with the human and divine being mixed together. Abraham and Sarah here move beyond an ideal figure into being some type of undefinable mystics that are in God’s presences and brings God’s presence to others.

This process of understanding Abraham has to be recognized as the importance of becoming aware of different cultural paradigms through which we can learn to approach life with a perspective that is not usually our own. This is a journey within our inner cosmic reality as paradigms shift within us and bring us to new thoughts and emotions. Thus, by embracing different ‘Abrahams’ we can move into a Hebraic perspective. All of these possible trajectories of the understanding are just possibilities. Each of us in our own journey can find endless meanings and possibilities for Abraham as father and Sarah as mother as the means for understanding, and as a doorway by which to enter a Hebraic Perspective. Going beyond this is the sense of father and mother that can be and should be multifaceted with a variety of possibilities. One’s creativity and exegetical imagination should give birth to an endless array of ideas and trajectories.

            At the end is a reflection with pleading and requesting that we examine who and what is influencing us? This is our choice. Have we wisely chosen our mentor, our paradigm setter? While Abraham and Sarah can be a symbols and figures for us from the past, we live in the now-present and must critically become aware of what we feed ourselves with. What creates our world view in relationship to the way we think and feel. Are we just robots who think we are thinking but are blindly only mimicking our culture? How can Abraham be our father? How can a Hebraic Perspective be engrafted within our world view? How can Abraham be an ideal figure who leads us into a Hebraic Perspective and guilds us in the journey of self-discovery of a Hebraic Perspective? Who and what will catch us with their world view and influence us in how we interpret who we are, our lives, our understanding of our friends and family, careers, the events in our world that shape our responses, emotions, and thinking of which will give us the life we have now and will live in the future? The outcome is what matters, not the beginning or the original psychological motive-it is the outcome that makes Abraham and Sarah important figures in the history of humanity. As one said in the 12^th century in his day, in point of fact, Abraham activity has resulted-as we see today, in the consensus of the greater part of the population of the earth in glorifying him and considering themselves as blessed through his memory, so that even those who do not belong to his progeny, derive from him.

            Abraham as our father, we take our understanding of Abraham to a higher level where it becomes infused with live itself, where perspective is the life we live, when he states, “The term ‘the God of Abraham, Isaac, and, Jacob’ is semantically different from terms such as ‘the God of truth, the God of goodness, and the God of beauty.’  Abraham, Isaac and Jacob do not signify ideas, principles or abstract values.  Nor do they stand for teachers or thinkers. The term is not to be understood like that of ‘the God of Kant, Hagel and Schelling…’ Abraham, Isaac and Jacob are not principles to be comprehended but lives to be continued.  The life of him who joins the covenant of Abraham continues the life of Abraham.  For the present is part of the past.  ‘Abraham is still standing before God’ (Genesis 18:22). Abraham endures forever.  We are Abraham, Isaac and Jacob.

            In ending on Abraham and Sarah, we adventure from our culture and thinking patterns into a Hebraic Perspective using them as a means and a way forward. They provide through Isaiah 51:-2 a new awareness and an energy for becoming aware of who we are. We embrace an approach within a Hebraic Perspective that brings a different and new perspective. This embrace of a new cultural understanding presents many new vistas for a titanic shift in our approach and perspective.

Terms and Disclaimer

            The following are a few terms that must be explained otherwise you might be lost and confused. One term that is used is ‘the Other Culture.’ This is a non-existent culture which is ‘straw man.’ That is a culture in contrast to a Hebraic Perspective. There is no such culture which is exactly like ‘the Other Culture.’ Life is complex and culture is complex, the Other Culture is a construct created for the sole purpose as a contrast to illustrate a Hebraic Perspective. A Hebraic Perspective is a way of thinking with presuppositions. Hebraic Perspective is an ideal and a term for a presently non-existent but needed thought process.

The term ‘Mikra’ is the Hebrew Bible or Tannach. The Teaching of the Apostles is what is horribly call the supersessionist term ‘New Testament.’ This term, The Teaching of the Apostles, comes from Acts 2:42. Rabbinical Literature is called the Teaching of the Sages which comes from the Zohar. These terms are used to create a more level playing field between these two bodies of Sacred Literature. The methodology here seeks to give preference to the Mikra as the starting point, then treats both the Teaching of the Apostles and the Teaching of the Sages with respect and equality. A Hebraic Perspective seeks to encounter and use all three of these for constructing its paradigm. In short, past history has not used such a methodology.

            This is perhaps a strange way to start an introduction, but this is a disclaimer on the contents in this work: Entering a Hebraic Perspective. As a person who studies the Bible, uses Hebrew and Greek. As person who has asked questions without end and questioned everything in the process. As a person who looks at the framework within which a person works and criticizes them. If I was handed this to read, after reading for a while I would politely hand it back, saying, ‘interesting.’ I would not get to far because I could not see, nor understand how the author came up with their translations and knowing that there is nothing new under the sun, I would think this author did not come up with all this own his own, where did it come from? Being suspicious and I could not take it. I’m not reading any further! So, if you are like me you need to read the ‘Towards a Hebraic Perspective’ which gives all the sources and reasons and other possible interpretations with details, with foot notes, with Hebrew, with Greek presented in a very diachronic methodological order. In this presentation of Entering a Hebraic Perspective, it is synchronic and thematic and most of the details are gone.

            It is to be noted that quotes and references do not have who they came from. All of this has been removed so one can easily move through the material and experience the conceptual impact of its message. If one wants to object and state this is plagiarism, I respond by, “I understand it irritates me too!” please go read Towards a Hebraic Perspective, it is all there.

            It is to be noted that translations are mostly the author’s but not always. In Towards a Hebraic Perspective all translations are referenced and explained. On the one hand the translation seeks to be different, so that one will be challenged to think about texts’ meaning. On the other hand, to make it readable and make sense within the interpretive framework for the trajectory intended in the lesson. The balancing act in translation is always difficult. As is stated; All translation is inherently inadequate, a well-intentioned betrayal. In the words of the second century sage Rabbi Yehuda; One who translates a verse literally is a liar; one who adds to it is a blasphemer.

Awareness—Approach—Perspective

Dr. David Wharton

Abraham is the great one of the world, who even served ministering angels

To be touched by Abraham, it is necessary to penetrate to true reality.

                                                                                                           Karl-Joseef Kuschel

            There is a reality, that is, we all have others that are influencing us.  We all have had individuals who created our world view and have penetrated us manipulating the way we understand our lives and the world around us. As has been said in the Teaching of the Sages, ‘Get a mentor!’ or to re-phase it, create for ourselves one who is to influence us as a teacher or respected leader.  To enter into a Hebraic Perspective is to gain an awareness of who or what is impacting us, forming our approach to life and our world view. There is a choice in the process we are embracing. We choose to be influenced so that we are engaged into a certain way of thinking, into a certain world view, with a certain perspective.

The first step is the encounter with the paradigm setter Abraham and Sarah. They started this journey, and for us they opened the gate, and create the gate through which we enter. They left one culture and entered into another culture. They are the paradigm setters from whom a Hebraic Perspective symbolically and metaphorically begins. We ask the question, who has been our paradigm setters in our life? We interpret the Bible with a pair of glasses of which determines our interpretation. What kind of glasses are we wearing? Have we thought about it? Have we thought about what is our world view that is determining your understanding our entire life and the Bible?  Then on another level who is Abraham and Sarah? If we close our eyes and think about who is Abraham and Sarah to us, what comes to mind? Who are they? What do they mean for us?

For our journey into a Hebraic Perspective we begin with Isaiah 51:1-2, a starting point for a Hebraic Perspective. This reference is very instructive since it is after the lives of Abraham and Sarah, after the narrative in Genesis. Though examining this reference, we can learn the instrumentality for how to appropriate Abraham and Sarah for a Hebraic Perspective and start questioning our perspective of life and the reality around us. Who are Abraham and Sarah for Isaiah? What purpose are they providing? Isaiah 51:1-2 is an inner Biblical exegesis of Abraham and Sarah granting us a model and challenge for being a multi-level mentor providing a variety of meanings for us. We will seek an understanding of Isaiah 50:1-2 and it’s the implications in the Teaching of the Apostles and the Teaching of the Sages.

Isaiah 51:1-2:

Those who are listening to Me, those who are proactively hunting for a better harmonious life, those who are exploring the Eternal One; Observe-study the strong bedrock from which you were hewn, and the feminine quarry, rock pit, from which you were carved. Observe-gain a perspective from Abraham your Father, and from Sarah, who through divine intervention is your originator. For Abraham who was but an individual when I summoned him. Then I increased him, loved him and multiplied him.

A Hebraic Perspective: awareness, approach, and perspective.

            In order to start our journey entering a Hebraic Perspective we first examine three elements. These three phrases become our means for opening this first gate. ‘Those who are listening to Me’ this serves three functions for us, the first is as device for changing subjects within the context of Isaiah to the subject of our two verses. Then secondly prophetically, it is the beginning of an awareness, seeking to arouse us to listen, to become alert and to take note of the message that is going to be communicated in the following words. So, it serves as a wakeup call, seeking vigilance. Are we awake? Are we ready to go on this journey? What are we thinking that might be harmful or helpful?

Thirdly, it denotes a quality of having an ability to change through listening.

We can understand this aspect by looking in Isaiah 6:8, is where Isaiah responds to the message of the theophany in the temple.  In Isaiah 6:8 there is a clear sense that ‘hearing’ as a means responding, then doing. Both senses are synthesized and united together into the term, ‘Those who are listening to Me.’ This dual sense is more Hebraic than seeking to limit the definition to one small element of either only ‘hearing’ or only ‘doing.’ In Isaiah 6:8, Isaiah ‘hears’ the message and responds simultaneously, ‘Here I am.’ This response to the message is also his willingness to be sent. Willing to do what is asked of him is the implication of his ‘hearing’ the voice in the theophany. The sense is that ‘hearing’ usually involves the action of doing. A wakeup call presupposes a response, an action, the energy of doing.

            For us who are going to heed the prophetic call this is a characteristic for us to developed, as ‘listeners’ we ask the question, are we ‘listening?’ This characteristic of listening is having the ability and energy to be receptive, willing to accept, open to the message, then changing this into action, doing. We have to be willing to have our perception changed. This can be viewed as a character quality, that is, a person can develop this trait, or quality or an energy that we can acquire. It takes self-confidence to listen and energy to be willing to change, how we think about something. This sense is embraced in Isaiah 50:4, ‘He awakens My ear to listen like those being instructed.’ Hearing is a quality of listening with instruction taking place, so a change is the result.  This is a necessary characteristic for entrance into a Hebraic perspective. We live in another culture and the Other Culture is within us, if we are not open to realizing our own world view, then embracing another world view is difficult. There is no way to enter into a Hebraic Perspective, nor gain an understanding that is different from one’s culture. ‘Those who are listening to Me.’ can be summarized with the word: awareness. Are we ready to be aware and develop an awareness of our own world view?

            ‘Those who are proactively hunting’ is a very serious strong word in the reference. In 1 Samuel 25:29 it is used for pursuing a person for a life or death matter. Proactively hunting involves the sense of going after something that is of the highest importance with no restrains, and with all of one’s life. Chasing it with all the will, energy, and resources one possesses. Not waiting for something to happen, rather doing it, that is, being proactive. So, the hunt is on and our life depends upon succeeding in the hunting process. If we fail, we are dead. This is to be very serious, it’s not just an opinion or an interesting thought about something, which one might accept or reject. Nor is it just a hobby by which on entertains your brain. This is proactively hunting for harmony since one’s life depends on this pursuit. 

            The sense of hunting for this reality – harmony, for our life depends on it. ‘For a better harmonious life,’ what is being hunted for is this balanced harmony in life where everything is as a beautiful musical piece in wonderous harmony. All who hear and see are amazed at the beauty of the harmony. This is a life to be sought after. If a music piece is ‘correct’ if it is in harmony with us, if a room is decorated ‘correctly’ it is in harmony with us, if one speaks ‘correctly’ with a person we are close to, then there is harmony in the relationship. It is about forming a pleasing and consistent whole, pursuing a state of agreement or concord with others. This is what our approach must be. A serious pursuit that is full of harmony and concord, this characterizes the approach that is to seriously be taken.

Our third element ‘Those who are exploring the Eternal One.’ That is searching - exploring - seeking the Eternal One, the Present One, is a reoccurring theme in the Mikra. We are encouraged in this endeavor in many ways and in many places. Exploring is a synonym for searching and has a flavor of adventure and encounter of something new. This is what is in view in Isaiah, but also with exploring a Hebraic Perspective. The hunt and chase after the God of Israel should be viewed as an adventure of exploring into new realms, new ideas, new vistas, new cultures. While this involves keenness, forcefulness and penetration in thought in this exploration, it should not be limited to an intellectual exercise, but rather the realization of a realm that can impact the whole of one’s inner cosmic reality and the world around us. This can be wrapped up with the expression of having a perspective.

            As a summary and reflection on the three characteristics one can conceptualize the following simple overview:

Those who are listening to me -- awareness

Those who are proactivity hunting for better harmonious life -- approach

Those who are exploring the Eternal One -- perspective

awareness, approach, perspective, these are expanded and become more pointed with Abraham and Sarah being the epicenter for this quest. These three words are the catch words for this first step in entering and embracing a Hebraic Perspective: awareness, approach, and perspective. With the question, ‘What is your world view?’

Abraham and Sarah are ‘the strong bedrock’ a foundation

To get our awareness, approach, perspective on the right footing we shall start by examining this one term in our reference, ‘the strong bedrock.’ Let’s keep in mind this refers directly to Abraham and indirectly to Sarah, Sarah as a part of the strong bedrock being ‘the feminine quarry’ which is a part of ‘the strong bedrock.’ Thus, Sarah is within this discussion, at times not directly discussed but continually present.

            The first point is to get a clear picture that this is a ‘strong bedrock.’ It is no little rock on the ground that can be kicked around, this is the reason we are calling it a ‘strong bedrock.’ An entire valley was made out of this rock, ‘look, I am against you, sitting in a valley of strong bedrock.’ Also, ‘I will put you inside a crevice in the bedrock,’ one does not hide someone in a small rock, rather in a type of large strata-bedrock. This is a very solid statement about Abraham, but it does not end with the idea of Abraham and Sarah being a strong bedrock.

            The next point that has to be clarified is that ‘strong bedrock’ usually refers to God alone. If we were to put a period after the phrase in Isaiah 51:1 ‘Observe-study the strong bedrock from which you were hewn.’ We would think this is referring to God since the strong bedrock consistently refers to God.  This Strong Bedrock functions as a metaphoric appellative or epithet for the God of Israel.  The surprising point is that ‘strong bedrock’ usually refers to God and not to a person. Thus, being used for Abraham and Sarah is a surprise and observation as to the magnitude of what is being said about Abraham and Sarah is off the chart. The ‘strong bedrock’ in the next three references relate to God as a rock on a personal experiential basis. Psalm 73:26 ‘God is the strong bedrock of my heart.’ An experiential inner cosmic reality. Psalm 27:5 ‘He will set me high on a strong bedrock.’ A place of security in which God is experienced as strong bedrock. Psalm 62:3 ‘He alone is my strong bedrock and salvation, my stronghold.’ These three references have a personal encounter with the divine through experiencing the ‘strong bedrock.’ This may appear rather strange for another the Other Cultural perspective but not for a Hebraic Perspective. It is within this understanding that we have the perspective that Abraham and Sarah are ‘strong bedrocks’ with whom we are to have a personal experience and encounter. A starting point and reference point upon which to center. A Hebraic Perspective with its wholistic conceptual thought patterns accepts a broad range of realities such as being able to embody God, communicate about God within the physical-conceptual realm. The physical realm can act as a living reality for the divine. So, there is a divinity within this strong bedrock, it is not just a small simple rock on the ground to be kicked or shoved to the side. Hebraic Perspective with its wholistic conceptual thought patterns accepts a broad range of realities such as being able to embody God, communicate about God within the physical-conceptual realm. The physical realm can act as a living reality for the divine. So, there is a divinity within this strong bedrock, it is not just a small simple rock on the ground to moved out of the way. The Other Cultural framework can have trouble in understanding this approach to the world.

Abraham our Father

            We are going examine, as the first departure point, the concept that presents Abraham as our father. The phrase, ‘Observe-gain a perspective from Abraham your Father and from Sarah.’ These two words in Hebrew, ‘Abraham is our father,’ is a technical term that is repeated throughout the Teaching of the Apostles and the Teaching of the Sages where it takes on many colors with many ideas. This technical term’s roots and point of entry into history and existence is Isaiah 51:1-2. Thus, this reference can be viewed as important for a paradigm compositor for understanding Abraham as a symbol and gate opener for entering a Hebraic Perspective, Abraham our Father. This simple idea is a gate opener for the journey into a Hebraic Perspective. Let us reflect on this meaning and its possibilities and implications for us as we enter a Hebraic Perspective.

Now we turn to another aspect in Isaiah with the short three words, ‘Abraham your Father’ needs to be understood that this is voiced as God speaking, it is the same as saying Abraham our Father.’ The usage of ‘father’ on one interpretive level is one of physical earthly decent or someone that is further back in one’s linage, father or grandfather. On this level the idea is the progenitor for the people of Abraham. Then there is God as father, which takes the sense into a divine realm.  In the following nine references we find ‘Father’ as being referred to as God: Deuteronomy 32:6; Isaiah 63:16; Isaiah 64:7; 1 Chronicles 29:10; Jeremiah 3:4; Jeremiah 3:19; Malachi 1:6; Malachi 2:10; and 2 Samuel 7:14. The style in which father is used points to the sense that understanding God as father was an accepted reoccurring theme which did not create any need for comment or clarification; it was an accepted notion within the Mikra. The Malachi 1:6 where God is father, reference uses ‘honor,’ there is the sense of honor. Doing what one should do, as one who is subject to another within the covenantal partnership. That is as one who does the bidding of a father. This sense of honor, could be within Isaiah 50:1-2 regarding Abraham as Father and Sarah as mother. But there is another sense of honor which can mean immanence. This immanence in the sense of father is brought out when looking at I Chronicles 29:10 ‘With David’s prayer Blessed are You, O Eternal, God of Israel our father.’ Then, Isaiah 64:7 ‘Now, in contrast, O Eternal, You are our Father, we are the moldable substance, we are shaped by you, and all of us are the creation of divine artist.’ Thus, all three references could be understood to bring out the idea of immanence of a father, a close relationship between the divine and human. This trajectory is of interest when thinking about Abraham as father and Sarah as mother which bring a pattern immanence of the Divine into those receiving this message. This aspect should then open the door for understanding Abraham and Sarah in a variety of ways beyond only being the progenitor of a nation. It brings an energy, a force, and experience of the Holy One of Israel into our life’s. The sense of immanence should be felt within the embrace of ‘Our Father Abraham.’ There is one trajectory that needs clarification, that is the reference of Isaiah 50:1-2 voiced as God is speaking. Within a Hebraic Perspective God is not impersonal, an out there universal ‘it,’ just an impersonal energy force. Rather, the God of this reference is in relationship with people, a personal God. That is a presupposition from which this reference operates that is personal and immanent. Going beyond this is the sense of father and mother, it can be and should be multifaceted with a variety of possibilities. This is the point in Isaiah where creativity and exegetical imagination should give birth to an endless array of ideas and trajectories. So, we reflect on who are Abraham and Sarah for us? How does this change our approach? We now look at a few of these trajectories in the Teaching of the Apostles and the Teaching of the Sages.

Now let us look at Luke 1:73 with the oath of covenant to our father Abraham in Zechariah’s Benediction: 1:67-75: 67. ‘Then Zacharias his father was filled with the Holy Spirit, and uttered this prophesy; 68. Blessed be the Lord, the God of Israel; For He has visited and energized redemption of His people, 69. And has awakened a horn of salvation for us in the house of his servant David.  70. As he promised through the mouths of his holy ones, the prophets of ancient times, 71. Salvation from our enemies, and from the hand of all that hate us; 72. To make lovingkindness towards our fathers, and to remember his holy covenant; 73. The oath which He swore to Abraham our father, to grant to us 74. that without fear we are being delivered out of the hand of our enemies, we should serve Him devoutly, 75. in holiness and harmony before Him all our days.’        

This swearing an oath to Abraham is echoing a recurring theme of continuity with the Mikra. There is an almost verbatim quote to be found in Genesis 26:3. This whole section and event are within the Jewish community. This was an educated community; the quote and vocabulary are not out of an uneducated person’s mouth. This section shows continuity with the Mikra and shows that our Father Abraham is in the warp and the woof of the thought patterns of this community, adding to the understanding of a Hebraic Perspective. The point found in every reference in the Mikra that colors almost every word or echoes over and over again in relationship to Abraham is the covenantal partnership. All the other events in his life are overshadowed, overlooked, seemingly forgotten, except for the covenant that was started with him and Sarah, which lasts forever and continues to his descendants after him. The covenant is an all-important element and at the epicenter of the Mikraian matrix.  The point found in every reference that colors every word or echoes over and over again in relationship to Abraham is the covenantal partnership. The use of Abraham our Father is that of intimacy and community.

In the Teaching of the Sages Pirke Avot 5:19, we find an exhortation to be a Follower or a Student of our father Abraham. This gives yet another dimension to who Abraham is and what it means to view Abraham as our father:

“All who possess these three attributes are of the disciples of Abraham our Father; and whoever possesses three other attributes is of the disciples of Balaam, the wicked. The disciples of Abraham our Father, possess a good eye, a humble spirit, and a modest disposition. The disciples of Balaam, the wicked, [possess] an evil eye, a haughty spirit, and an overly spacious - ambitious soul.”

The framework set out here is to embrace a way of gaining three-character traits from Abraham. Thus, within this understanding, Abraham has a life worth emulating and learning from. There, we become Abraham’s students-followers-disciples, those who follow in his footsteps. We are students who are learning and developing. We may or may not possess these three qualities, but we are learning, we are Abraham’s students and protégés. We have Abraham as our father, and we are working on possessing these three qualities within our lives.

            While how the three-character traits relate to Abraham in the narrative materials about him are not addresssed, it is assumed to be in contrast with Balaam. The end is that Abraham is an example of a way to enter into another possible lifestyle with three qualities that are helpful. This list of three feminine elements is of interest.  We shall examine each separately. Regarding ‘a good eye.’ In Proverbs 22:9 the good-eyed person is increased-blessed, for that person gives from his sustenance to the less fortunate. Using Gen 18:5-7 when Abraham generously feeds the visitors who turned out to be angels, is an illustration of this character quality from the Life of Abraham. As we give to the less fortunate or others from what we have in any sense, we are entering into having Abraham as our Father.

Regarding ‘a humble spirit’ of Pirke Avot 5:19. In Isaiah 57:15 ‘I (God) dwells in the high and holy place, but also with God is a person with a low and humble spirit, to revive the spirit of the humble, and to revive the heart of the low ones,’ provides a starting point to understand this trait. Abraham, when he talked with the Hittites about a burial place for Sarah, he identified with the lowly and thus has a ‘humble spirit.’ So, this has a sense of identifying with another person whom we are not easily given to identifying with. When we are processing this characteristic, we are entering into having Abraham as our Father. Regarding ‘a modest disposition’ of Pirke Avot 5:19. One who has a realistic view of he/she is and not an unrealistic, proud view. This would appear to fit the verse in Genesis 18:27: Abraham spoke up, saying, ‘Here I venture to speak to my Lord, I who am but dust and ashes.’ A realistic view of oneself, where we have a lifestyle of integrity and live before the Holy One of Israel with wholeness, is a characteristic showing that we are entering into having Abraham as our Father.

            The trajectory from this reference could be understood as a door opener for one to come in and find Abraham as our father, becoming a follower-disciple of Abraham, by embracing the three characteristics. There is no qualifier regarding who can and who cannot do this. We can describe this as ethical theism, with virtues that any non-Jewish person could recognize and adopt and achieve, thus, becoming a student-disciple of Abraham and finding Abraham as one’s father.  The contrasts with the negative three characteristics of Balaam. This, then, is to be understood as having a universal appeal. The opening ‘All’ shows it has a universal thrust, an entrance way. This entrance is through Abraham, whom the Sages understood and demonstrated.

Meaning through structure and context of Isaiah 51:1-2

            We turn here to look at an overview of Isaiah 51:1-2. This will help in many ways to not only appreciate Isaiah 51:1-2 but also in better understanding a Hebraic Perspective. The point of presenting the following structure is not only to explicate the context for our reference, but to further illustrate one characteristic of a Hebraic Perspective thought pattern that is organic or cyclic, rather than linear or analytical, driving towards a conclusion. This contrast can be summarized by noting that the Other Culture defines and divides, whereas a Hebraic Perspective unifies and connects.  Because this aspect of a Hebraic Perspective has been blurred over with the other cultural thought patterns, misunderstandings were created. Thus, the point in presenting this structure is to open the door to increase our awareness and approach, to get more in touch with how we think. Maybe we become aware that the context for our two verses is more cyclic than linear. This is not a really strong and clear introverted parallelistic pattern; nevertheless, this pattern is presented as a possibility:

A. 50:4–9: A speech by the servant-teacher shows his determination to follow the Lord’s course; he hears the Lord. He condemns his opponents for their lack of substance and permanence and compares them to a garment that moths will eat up.

B. 50:10–11: The servant-teacher appeals to all who trust the Eternal One. Threatening the rebels with a dose of their own medicine.

C. 51:1a: A second speech by the servant-teacher appeals to those in Judah and Jerusalem to seek a time when they look to the Lord.

Center a 51:1b–2: Lord supports and expands by reference to Abraham and Sarah.

C´. 51:3: The Lord gives a future promise as a response to those who seek Him.

B´. 51:4–6: The servant-teacher addresses the people, promising them legitimacy, deliverance, and justice. He emphasizes the promise of permanence in a rule of equity.

A´. 51:7–8: The servant-teacher’s speech is addressed to those who will hear and recognize him. He calls them to stand firm against opposition, and if they don’t respond they will be like a garment eaten by moths.

The community addressed in this reference is under stress and at risk of annihilation. The question is where and who constitutes this community? Many think it is the deportees in Babylon, but it appears to be better to understand that the Jerusalem community and Judah are at the center of concern and recipients of this message. In the end, the number of recipients of the message is small and the worries are high that they are on the verge of extinction. It is within this community’s concern that the words of our reference are written. These two verses are designed to encourage and comfort the people of Zion. The repeated blows from the foreign conqueror, the decimation of the population, and the small size of the Jerusalem community had naturally given rise to despair and hopelessness.  Most of the saga of Abraham and Sarah in Genesis is concerned with the difficulties in embracing the promise of numerous offspring when his wife was infertile. Hence, the names Abraham and Sarah are both meaningful here in this context of Isaiah. Israel, in its very origins, had no more hope of becoming a great nation than Israel at that time in a state of defeat has of restoration. The prophet appeals to the history of Abraham and Sarah as a motive for hope in Isaiah’s day and the future.

            Just as the above structure of the context for this reference is an introverted parallelistic pattern, organic or cyclic, rather than linear or analytical, so too these two small verses have a substructure which emphasizes the middle unit as the exhortative main point. Then, reinforcing the first three-character statements which relate to God with what God did in three additional phrases in a cyclic pattern. The emphasis is neither at the beginning nor at the end. Rather, the point is in the middle! Driving home the primary point of gaining a new perspective from Abraham and Sarah.

1.Those who are listening to Me,

2.Those who are hunting for a harmonious life,

3.Those who are exploring the Eternal One;

   Observe-study the strong bedrock from which

           you were hewn,

      And the feminine quarry, rock pit, from

           which you were carved.

a Observe-gain a perspective from Abraham your Father,

      And from Sarah, who through divine

          intervention is your originator.

1.For I summoned Abraham who was but an individual and

2. I increased him, and

3. I multiplied him.

‘Observe-study, Gain a perspective’

            Now that we see this emphasis on ‘Observe-study, Gain a perspective’ from the structure of the reference. We shall turn our attention to these two words and their implications. This word is typically translated with the single simple word, ‘look.’ But the word in Isaiah moves way beyond a simple ‘looking at or seeing’ something. What is in view is not simply literally ‘looking’ at Abraham and Sarah.’ First, they were not alive when this was written. Secondly, there was no statue to which this injunction is referring!

            This, ‘Observe-study, observe–gain a perspective from Abraham your Father, and from Sarah,’ becomes extremely important when one realizes that a person has a worldview or a perspective from which he or she interprets the world around him or her, influencing one’s understanding and interpretation of reality, life, and especially the Bible.  We must carefully choose the presuppositions that inform our perspective.  If we accept the Bible as a starting point for a worldview, then we have a perspective, a starting point with Abraham and Sarah. Because Abraham is our father, Abraham provides our presuppositions, our means of becoming connected, and a guide on how to view our life; the Bible fashions and creates a matrix for our present-day worldview.

The meaning borne out in Isaiah 51:6 has the idea of raising your mind to heaven while studying and observing the earth to gain a new view or different perspective: ‘Raise your eyes to the heavens, then gain a perspective by looking upon the earth beneath: Through the heavens should melt away like smoke and the earth will wear out like a garment, and its inhabitants die out as well, My victory shall stand forever, My harmony shall remain unbroken.’

This same sense of perspective is borne out from Isaiah 5:12 which has the sense that it is in the negative: ‘they pay no attention-thought-regard-insight to how the Eternal One works.’ Here again, the sense of the word is beyond seeing; rather, the meaning is gaining a perspective. In some references, there is an overtone of acceptance implied in the word. In Isaiah 66:2, it has been translated as I will look favorably, I will pay attention, one whom I approve, I show special favor, the one whom I esteem (Amos 5:22 has a similar sense). This is more than simply ‘seeing.’ But rather a studied observation with the sense of gaining a new perspective. In Numbers 21:9, the people are told to ‘look’ at the bronze snake, but it is not just ‘seeing’ the snake; there is a new perspective that is gained from this act, which works in the person who brings them to safety and healing. One reference that takes on a different sense when this understanding is assumed is Lot’s wife, in Genesis 19:17 the instruction is to not ‘look’ back, that is, do not study the situation so as to have their perspective. Then, in Genesis 19:26, when Lot’s wife looked, that is, she observed the situation so as to become a part of its perspective, then she was swallowed up by it being destroyed along with them. Another curious reference is with Elijah when the angel brings him food which he appears to be unaware of, but then ‘gains a new perspective,’ the food appears, it is as if the action of this verb is what brought the miracle into being. With this sense of gaining a new perspective, Isaiah 51 has overtones of bringing a miracle of increase for those embracing its message. In the end, this word has the sense of having a regard for something that leads to gaining a new perspective. There is a change that takes place. This works in a larger sense so that having a regard for Abraham and Sarah leads to a different and new perspective. That creates an awareness of the need for a different approach, which leads to a new perspective.

            We find Abraham portrayed as the first convert persuaded to change, in the Teaching of the Sages Hagigah 3a:

‘Raba expounded: What is the meaning of the verse: ‘How beautiful are your sandaled feet, O Noble's daughter’ (Song of Song 7:1). This means: How beautiful are the feet of Israel when they go up on the festival pilgrimage. ‘Noble's daughter’: This means, daughter of Abraham our father, who is called Noble, as it is said: ‘The nobles of the people-nations assemble together with the people-nation of the God of Abraham,’ (Ps. 47:10(9)). ‘The God of Abraham’, and not the God of Isaac and Jacob? This therefore means, the God of Abraham, who was the beginning of those persuaded to change.’

            Abraham is being presented as an ideal person in this reference, as the first who is persuaded to change and as a noble one, he lays the ground work for more to follow him. The connection is with the ‘noble’ which can mean one who offers himself willingly. The context moves from the idea of one sacrificing, i.e. one going to the temple, to a larger broader idea of including Abraham who liberally and willingly offered himself in service to God. The liberal or benevolent person is the noble person which is the link to Abraham. This reference from Ps 47 is an opening for an entrance into the people of Abraham. The image and ideal of Abraham that is after the fact of his life in Genesis. There is an ingathering that offers the entrance way since the ‘others’ are gathered to God with or through him. This could be understood as being future. The point is not that these liberal-noble ones of the nations were able to share in covenantal partnership. It is rather that in the person of the other people-nations there is acknowledgment of the sovereignty of the God in the world as demonstrated in events involving Israel and other peoples. This image of Abraham could be understood as one who is ‘bringing in’ or gathering people to the God of Israel.

            This reference bears out the sense of Abraham as the first to change and to enter, as the one who creates a way of entering. Within our context it is entering a Hebraic Perspective. The sense of one who is persuaded one who changes from one opinion and lifestyle to another. That is a cultural change, Abraham moved from one culture to another. Abraham opens the door for others to follow. Abraham creates a pathway which leads into an awareness, then to an approach, then to a perspective that is different from the origins of one’s birth; A trend setter and gate opener.

We now will look at two references in the Teaching of the Sages within which

We understand Abraham as starting a new perspective. We focus on Sifre on Deuteronomy Piska 32 and Midrash Rabba Genesis 39:14 placed together in one reference. Where Abraham and Sarah bring ones who are persuaded to change into God’s presence:

‘Another interpretation: ‘You shall love the Eternal One your God’ (Deut. 6:5): This means to make God beloved to humanity, as did our father Abraham on this theme, as in Genesis 12:5: ‘And the souls that they produced in Haran.’ But is it not true that if all the creatures in the world were to convene to create just one gnat and endow it with life, they would not be able to do so? Indeed, we learn that our father Abraham persuaded people to change, thus bringing them under the wings of the Shekinah-Divine Presence. Then let it say, ‘That they had been persuaded to change;’ why the words in Genesis, ‘that they produced?’ That is to teach you that whoever brings an idol-worshipping person near to God and they are persuaded to change, it is as though he created them. Now, why did it not say in singular, ‘that he had produced,’ but why plural ‘that they produced?’ Said R. Hunia: Abraham persuaded the men and Sarah the women.’

There are several concepts within this section; Abraham is an ideal figure at the forefront of this entire section. The idea that Abraham caused others to be in love with ‘the Eternal One, your God,’ giving a role model as an ideal figure. The next concept is Genesis 12:5. This interpretation turns on the word ‘produce’, which is usually translated from this context as gotten, obtained, or acquired. But here, the more common usual sense of produce, make, and create is what is driving this explanation.  The logic is then simple, a person cannot create or make a person, not even a group of people could even create a small insignificant bothersome gnat! Thus, the interpretative logic goes on that Abraham persuaded other people, by doing so it as though he created them. It is to be noted that as the Abraham who is creating others, lays the groundwork for more to follow, thus the connection with ‘Then I increased him, and multiplied him,’ of Isaiah reference. Thus, the activity of Sarah is included in this process of persuading-creating others. A kind of equality is understood here from these two parallel accounts.

            There is this short phrase: ‘under the wings of the Shekinah-Divine Presence.’ This term is of importance, a summary of its meaning: the manifestation of God to a person or the nearness of God with a person or the presences of God with a person. This is attributing Sarah and Abraham’s ability to bring a person into the presence of God. Thus, Sarah and Abraham are at the height of ideal figures, are mystics who can usher a person into an experience with the Divine.

‘Who through divine intervention is your originator’

            For there was yet another power at work within Sarah, a divine power. The reason in the reference for this divine action being emphasized is to preserve the people and give them hope for the future, an idea that would encourage the troubled Judaean community, who would understand the divine intervention and the hope it would bring. So, for us this divine intervention in the past can be experienced in the present as we embrace Abraham and Sarah.

‘For Abraham was but an individual when I summoned him. Then I increased him, loved him and multiplied him.’

            The point of this reference is that everything started small, but grew larger, thus the focus on Abraham and leaving out Sarah. So, by not mentioning Sarah this smallness is emphasized. The reference then goes on to state the growth and enlargement. The one calling or summoning is the continuing of the Divine voice which is throughout the Isaiah passage. This aspect of the reference is echoing Genesis chapter 12:1-3 with the ‘call’ of Abraham to leave his country, his people and his culture. The use of Genesis 12 is being brought back into full view with this short phrase. The implications of this section are looking to the future. It is a promise for the future. There is a future through the hope which has been established with Abraham and Sarah. In Matthew 8:11 this future idea of Abraham takes on a new and different coloring. The centurion's daughter is healed through his faith, The Jew Jesus goes on to talk about the feast with Abraham in the future Kingdom: ‘10 Then Jesus heard it, he marveled, and said to them that followed, really, I say to you, I have not found this faith in Israel.  11 Then I say to you all that many will arrive from the east and the west, and shall sit down to feast with Abraham, and Isaac, and Jacob, in the kingdom of heaven.’

            This future feast with Abraham is an intriguing sample of a new framework which has made an ideal figure out of Abraham. This reference is a good illustration, in the Teaching of the Apostles that shows the deep penetration of Abraham as an ideal figure into the worldview and the thought patterns of the writers.  One cannot separate the message of the Teaching of the Apostles from this worldview., Abraham in particular and the Tora in general. The essence of this is that faith-exercising confidence brings an individual into the kingdom of heaven, and the character of the kingdom is feasting with Abraham, who is envisioned as alive and to be joined with in the future state. This idea is not present within a plain reading of the Abraham references in the Mikra. Abraham is still alive in the time of the Jew Jesus and the future. Abraham will be encountered by those who pass into the next future state. In Luke 13:28 there are those on the ‘outside,’ but those on the ‘inside’ will see Abraham in the future kingdom of God, which appears to be present. In Luke 16 it is Abraham who comforts the poor Lazarus in the next state beyond the grave, in contrast to the rich person who is on the ‘outside.’ This eschatological emphasis has the cultural structure of a way of thought within which Abraham is integrated for a profound place of importance. What is the future we look forward to? What is the central hope of a person for the future state? If one asks this question to a person today, I doubt you will get the answer, talking and feasting with Abraham!!   It is celebrating with Abraham, a turning back into history, which is then brought forward into the future hope. Thus, the paradigm of the world view of the Jew Jesus, the goal and the end point are to be with the ideal figure of Abraham in a great future feast. Yet that is the answer within the Teaching of the Apostles.

Summary reflections for Isaiah 51:1-2 and beyond

            While these two verses are a little rocky at times, nevertheless, the message lies in fertile soil from which we can enter a Hebraic Perspective. Several interpretations are lurking under the surface for Isaiah 51:1-2, which comes from the context within a Mikraian matrix. One is that Abraham is the progenitor of the covenant, which is continually being renewed. A renewed understanding that God is still honoring this covenant, and it will continue in the Judean community at that time, and also for us today. Another level is the encouragement to look to Abraham and Sarah to gain a better and different perspective, which will bring a positive outcome. The point of Abraham and Sarah being rocks is not only metaphoric, but within a Hebraic Perspective this is giving a divine basis on a sure footing within an experiential encounter with the Holy One of Israel. The divine use of strong bedrock being attributed to Abraham and Sarah is not a linguistic slip, but a purposeful usage showing the evolvement of the Holy One of Israel. Once realized, then there should be the expectation that the God of Israel will act again, bringing hope and energy to the downtrodden Judean community at that time and also for us today.

Now, let us stand back and gain a larger perspective. Let us reflect on having Abraham and Sarah as a gate opener. The entire idea of looking to Abraham and Sarah to gain a new perspective within one’s modern logic could appear to be rather futile. Why go back in history for a modern understanding of life? Why think that a historical figure can aid us in proving a worldview for a different time period? Further, it could be argued that there is little in Abraham and Sarah’s life that is amenable to imitation. He left no catchy, piercing, ethical sayings; no intellectual teachings, no powerful discourse; did not start an Abrahamic School of..., and many of the events in his life are perplexing. The Moriah story, where Abraham seeks to kill his son, has been characterized as the worst enigma in the Bible. It would be better for us if this story never existed or were expunged forever from the sacred traditions. It appears that after this, Abraham and Sarah never talk to each other again, and rightfully so. Even given this, Abraham and Sarah are the progenitors, the setters of a worldview, the worldview of a Hebraic Perspective. It is this worldview, this way of thinking, for which Abraham is the starting presupposition, the point from which the trajectory and the journey start. Abraham is the symbol and metaphor for a Hebraic Perspective. There is a culture, a paradigmatic pattern that has come forth from Abraham and Sarah.

            Before we can come to Abraham-Sarah and/or enter a Hebraic Perspective, we have to begin with our existential situation. Where am I in my life? Where am I going? Who is influencing me to get there?  This personal question has to be processed, and we have to be in touch with ourselves before we are able to enter Hebraic Perspective. Finding ourselves leads to a connection with the transcendent. According to the Mikra the first question ever posed to a human being was: “Where are you? (Gen. 3:9). It is a fundamental question that drives the spiritual quest for us. “Where am I in my life?” is a question that each of us has to pose to ourselves, followed by who has and will influence us? And who will we listen to? God’s question to Adam poses a problem rather than a direct question; God is not asking Adam where are you situated? What are your geographic coordinates? Rather, God is asking, What is our existential situation? Where are we in our lives and where are we going? Who are Abraham and Sarah? What did they start? These are the questions we must ask as we consider entering into a Hebraic Perspective.

            To be touched by Abraham it is necessary to penetrate to true reality. Along these lines, we have to first embrace our present awareness and worldview before approaching and proceeding into a Hebraic Perspective. If this embrace of our present awareness does not happen, then this journey is no more than collecting data and interesting facts, just information that we can learn and then forget. While encountering a Hebraic Perspective will continue to make us aware of our worldview, there is a necessity to become conscious of our own way of thinking before we can embrace an understanding that is different. In realizing our worldview, there is the possibility that we will develop the ability to appropriate an understanding of something different, a Hebraic Perspective.

            All world views and cultural ways of thinking are based on or originate from some personal contact with other persons. Here, that person is Abraham, as our father, and Sarah our mother; they are the originators of the worldview for a Hebraic Perspective.  In the process of encountering Abraham as our father, we must become aware of what ‘father’ means to us before we can alter our present conception. Unless we are aware of how the father and the mother image is influencing our approach, we can not proceed. This process can be varied, but developing an awareness is the initial step. When we are conscious of the significance of ‘father’ to us, then the new approach, a different world view leading to a different perspective has a possibility to take root in reality.  Thus, unless we first become aware of our worldview, our true reality, we will not enter into an understanding of the worldview of a Hebraic Perspective. Abraham as father and Sarah as mother is a means for us to encounter our worldview, then opening up the possibility for another approach, which is a tectonic shift of historic magnitude from our present perspective and reality.

            In reaction to the Isaiah pericope, the starting point is a response to the sense that this is an imperative for those who encounter these words, ‘Gain a perspective,’ and is not an option. This should be a starting prod to realize that there is a challenge to rethink, to reevaluate, rewire our perspective. Once we encounter this imperative, then we return to the opening words to be challenged afresh with these three-fold actions within our inner cosmic reality: awareness listening to the God of Abraham to understand our worldview; our approach for proactively hunting for better, harmonious life with the God of Abraham within our worldview; then our perspective in exploring the Eternal one is to be entwined into our worldview of a Hebraic Perspective.

            A Hebraic Perspective starts with two people, Abraham and Sarah. There is thus a trajectory that the God that is found within a Hebraic Perspective is one that is with people, a personal God, is a foundational presupposition. The idea of an impersonal ‘it’ as god is foreign to a Hebraic Perspective. Just as the neuter form ‘it’ is foreign to the Hebrew language, so too an ‘it’ god or some universal energy or universal power is a foreign concept to a Hebraic Perspective. The starting point is with people, Abraham and Sarah. The Holy One of Israel is not out there somewhere, but among people, among us. A journey into a Hebraic Perspective is with the presupposition that God is personal and involved with this journey. The God of a Hebraic Perspective is a people God, a human God, in the mixture with people, within people. The Holy One of Israel is a personal God. As God was involved with Abraham and Sarah, so also those who seek to embrace God will occur within a personal sphere, our inner cosmic reality.

            For Abraham to be understood as an important figure, hero from the past, sage, guru, a great symbolic person, or an ideal figure who started a people is one thing. But the designation ‘father’ is within another sphere. This sense is that one absorbs the worldview, characteristics, or that one is adopted, taking on elements from the father. The first level is to learn and gain the perspective from the adoptive parents. To journey into a Hebraic perspective is, in reality going from one culture to another culture. There is then a paradigm of labeling the “Other Culture” from which we have come as we enter into the Hebraic Perspective. As we have Abraham as our father and Sarah as our mother. Thus, the magnitude of this can be unfathomable. The varied possibilities for this cross-cultural journey are immense, touching not only on our inner cosmic realities but other possible trajectories as well.

            The usage of Abraham as ‘father’ on one interpretive paradigm is of physical earthly descent or someone that is further back in one’s lineage, a grandfather. While Abraham can function within this covenantal paradigm. Abraham also moves out of it into an uncharted undefined realm which creates discomfort for the Other Cultural view, within which everything has to be defined and categorized carefully. Understanding Abraham and Sarah as the strong bedrock, a term usually used of God, gives a blurred divine coloring to Abraham and Sarah. Then again, the use of father is a term used of God. God as Father has the idea of immanence; the human closeness between God and man becomes blurred. Abraham and Sarah thus are participating in a gray area of the divine and human mixture, with a human God. With Abraham and Sarah having the ability to bring people into a divine presence there again blurred lines between the human and divine being mixed together. Abraham and Sarah here move beyond an ideal figure into being some type of undefinable mystics that are in God’s presence and bring God’s presence to others.

This process of understanding Abraham has to be recognized as the importance of becoming aware of different cultural paradigms through which we can learn to approach life with a perspective that is not usually our own. This is a journey within our inner cosmic reality as a paradigms shift within us, and bring us to new thoughts and emotions. Thus, by embracing different ‘Abrahams’ we can move into a Hebraic perspective. All of these possible trajectories of understanding are just possibilities. Each of us on our own journey can find endless meanings and possibilities for Abraham as father and Sarah as mother as a means for understanding, and as a doorway by which to enter a Hebraic Perspective. Going beyond this is the sense of father and mother that can be and should be multifaceted, with a variety of possibilities. One’s creativity and exegetical imagination should give birth to an endless array of ideas and trajectories.

            At the end is a reflection with pleading and requesting that we examine who and what is influencing us? This is our choice. Have we wisely chosen our mentor, our paradigm setter? While Abraham and Sarah can be symbols and figures for us from the past, we live in the now-present and must critically become aware of what we feed ourselves with. What creates our worldview in relation to the way we think and feel? Are we just robots who think we are thinking but are blindly only mimicking our culture? How can Abraham be our father? How can a Hebraic Perspective be engrafted within our worldview? How can Abraham be an ideal figure who leads us into a Hebraic Perspective and guides us in the journey of self-discovery of a Hebraic Perspective? Who and what will catch us with their worldview and influence us in how we interpret who we are, our lives, our understanding of our friends and family, careers, the events in our world that shape our responses, emotions, and thinking, which will give us the life we have now and will live in the future? The outcome is what matters, not the beginning or the original psychological motive; it is the outcome that makes Abraham and Sarah important figures in the history of humanity. As one said in the 12^th century in his day, in point of fact, Abraham activity has resulted -as we see today, in the consensus of the greater part of the population of the earth in glorifying him and considering themselves blessed through his memory, so that even those who do not belong to his progeny, derive from him.

            Abraham as our father, we take our understanding of Abraham to a higher level where it becomes infused with life itself, where perspective is the life we live, when he states, “The term ‘the God of Abraham, Isaac, and, Jacob’ is semantically different from terms such as ‘the God of truth, the God of goodness, and the God of beauty.’  Abraham, Isaac, and Jacob do not signify ideas, principles, or abstract values.  Nor do they stand for teachers or thinkers. The term is not to be understood like that of ‘the God of Kant, Hagel and Schelling…’ Abraham, Isaac, and Jacob are not principles to be comprehended but lives to be continued.  The life of him who joins the covenant of Abraham continues the life of Abraham.  The present is part of the past.  ‘Abraham is still standing before God’ (Genesis 18:22). Abraham endures forever.  We are Abraham, Isaac, and Jacob.

            In ending on Abraham and Sarah, we adventure from our culture and thinking patterns into a Hebraic Perspective, using them as a means and a way forward. They provide through Isaiah 51:-2 a new awareness and an energy for becoming aware of who we are. We embrace an approach within a Hebraic Perspective that brings a different and new perspective. This embrace of a new cultural understanding presents many new vistas for a titanic shift in our approach and perspective.

Terms and Disclaimer

            The following are a few terms that must be explained otherwise you might be lost and confused. One term that is used is ‘the Other Culture.’ This is a non-existent culture which is ‘straw man.’ That is a culture in contrast to a Hebraic Perspective. There is no such culture which is exactly like ‘the Other Culture.’ Life is complex and culture is complex, the Other Culture is a construct created for the sole purpose as a contrast, illustrating a Hebraic Perspective. A Hebraic Perspective is a way of thinking with presuppositions. Hebraic Perspective is an ideal and a term for a presently non-existent but needed thought process.

The term ‘Mikra’ is the Hebrew Bible or Tannach. The Teaching of the Apostles is what is called the supersessionist term ‘New Testament.’ This term, The Teaching of the Apostles, comes from Acts 2:42. Rabbinical Literature is called the Teaching of the Sages which comes from the Zohar. These terms are used to create a more level playing field between these two bodies of Sacred Literature. The methodology here seeks to give preference to the Mikra as the starting point, then treats both the Teaching of the Apostles and the Teaching of the Sages with respect and equality. A Hebraic Perspective seeks to encounter and use all three of these for constructing its paradigm.

            This is perhaps a strange way to start an introduction, but this is a disclaimer on the contents in this work: Entering a Hebraic Perspective. As a person who studies the Bible and uses Hebrew and Greek. As a person who has asked questions without end and questioned everything in the process. As a person who looks at the framework within which a person works and criticizes them. If I were handed this to read, after reading for a while, I would politely hand it back, saying, ‘Interesting.’ I would not go to far because I could not see, nor understand how the author came up with their translations, and knowing that there is nothing new under the sun, I would think this author did not come up with all this on his own, where did it come from? Being suspicious, I would not read any further! So, if you are like me, you need to read ‘Towards a Hebraic Perspective’, which gives all the sources and reasons and other possible interpretations with details, with footnotes, with Hebrew, with Greek presented in a very diachronic methodological order. In this presentation of Entering a Hebraic Perspective, it is synchronic and thematic, and most of the details are not included.

            It is to be noted that quotes and references do not indicate who they came from. All of this has been removed so one can easily move through the material and experience the conceptual impact of its message. If one wants to object and state this is plagiarism, I respond by, “I understand it irritates me too!” Please go read "Towards a Hebraic Perspective," it is all there.

            It is to be noted that translations are mostly the author’s, but not always. In "Towards a Hebraic Perspective" all translations are referenced and explained. On the one hand, the translation seeks to be different, so that one will be challenged to think about the texts’ meaning. On the other hand, to make it readable and make sense within the interpretive framework for the trajectory intended in the lesson. The balancing act in translation is always difficult. As is stated, all translation is inherently inadequate, a well-intentioned betrayal. In the words of the second-century sage Rabbi Yehuda; One who translates a verse literally is a liar; one who adds to it is a blasphemer.